Latin America is often seen as predominantly Christian, but in reality, many people have no connection with church.

A CMS-facilitated network of Christians, Misión Pionera Latinoamérica, brings together pioneers finding creative ways to share the hope of Jesus.

Francisco Aguirre, part this network, explores some of the key elements guiding the team’s pioneering projects

“What wonderful projects for sharing the gospel. Without a doubt, these are things Jesus would do to draw close to people.”

These words are the response of one of those pioneers as she heard the breadth of work others in the network are doing. Luisina, who shares Jesus with people in small villages through a project giving away good quality clothes in Argentina, touches on something essential about pioneering mission: how can the church draw close to people who are no longer drawing close to the church?

Across Latin America, more and more people consider themselves “non-religious”, while others have moved away from the church because of experiences of spiritual abuse or exhaustion with religious demands. In some contexts, legalism has reduced the Christian faith to a list of rules, focusing more on human efforts to change than on the transforming work of the Holy Spirit, who makes us more like Jesus. So what can we do?

Not abandoning church

The answer is not to abandon the local church. The church remains fundamental to God’s mission. Rather, in Misión Pionera Latinoamérica (MPL), we ask how the church can step outside its walls and its usual ways of doing things, faithfully taking the gospel of Jesus to people and places where traditional expressions of church struggle to reach.

MPL seeks to make visible, inspire, come alongside and equip pioneering missional initiatives in and from Latin America. We believe pioneering creativity does not mean changing the gospel, but finding new ways of living it out and sharing it that connect with our community, whether that is supporting street-connected children or engaging with questions of faith in a local park.

Growing God’s kingdom

MPL currently has five smaller networks bringing together local pioneers and mission partners in Central America, Peru, Chile, Brazil, and Argentina, Bolivia and Uruguay. This summer we held the fourth Misión Pionera gathering in Honduras from 3–7 August, where pioneers from all the groups had the opportunity to visit two initiatives where the gospel is the driving force behind holistic care for street-connected children and young people.

We also looked to the future, considering how together we can share the hope of Jesus, see new expressions of Christian community emerge and equip others to join in with what God is doing.

Mission together

We do not work in mission alone. As pioneers, we need to walk alongside others who are also responding creatively to what the Holy Spirit is doing outside the church.

There are four pillars that shape the way we develop pioneering mission in Latin America: community, communicate, catalyse and cultivate.

1. Community: persevering together

Hebrews 10:23–25 calls believers to hold firmly to the hope we profess, trusting in God’s faithfulness and encouraging one another to persevere. For pioneers, community is not simply about friendship or networking. Mission can be lonely, especially when we are exploring new ways of sharing the gospel. We need people who encourage us to remain faithful to Jesus and his calling.

At our recent gathering in Honduras, Mildred, who works with prison inmates in Guatemala, commented: “It is hopeful to know we are all walking together in similar challenges.” Anna, who connects with communities through art in Peru, added, “We can mutually support and encourage each other, sharing tears of laughter and tears of sadness.”

After a recent exchange between two groups of pioneers, Gabriela from Peru, who supports people going through grief or pain, reflected: “It was very valuable to bring our experiences together and serve as one team. We encouraged one another and learned from each other. We saw the importance of working together for the kingdom of God.”

2. Communicate: sharing what God is doing

At the end of their first missionary journey, Paul and Barnabas returned to Antioch and shared all that God had done through them (Acts 14:25–28). When we pioneers share our experiences, churches and other pioneers can recognise where God is at work, celebrate it and invite others to take part in his mission. I love to hear of different projects where fellow pioneers have observed the needs of their communities and found creative ways to share Jesus and his love, from painting murals to a Bible study in a public toilet (see page 6).

3. Catalyse: helping pioneering initiatives to develop

Luke 8:1–3 gives us a significant picture. Jesus was proclaiming God’s kingdom, supported by group of women using their own resources. Even in Jesus’ mission, others were invited to participate and make the work possible. To catalyse pioneering initiatives means recognising what God is bringing to life and providing the relationships, resources and support needed to empower it to grow through others, not doing everything ourselves.

4. Cultivate: sharing what we have learned

Paul’s words to Timothy in 2 Timothy 2:1–2 show a vision for multiplying mission: what Timothy had received from Paul was to be entrusted to faithful people who would also be able to teach others. Therefore, cultivating pioneers means much more than giving them tools or skills. It means creating opportunities to learn, grow and equip others.

There are many who long to know Jesus. That is why we pioneers encourage one another, share, support and equip one another, hoping to see new disciples of Jesus who make disciples and new Christian communities where God’s kingdom can become visible. In this way, the gospel can reach people beyond the walls and usual ways of the church.

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A year into leading Church Mission Society, I keep coming back to one description of Jesus: the Great Disturber.

Jesus has a habit of unsettling settled people, settled institutions and settled assumptions. He calls fishermen out of their boats, challenges religious insiders, crosses boundaries others avoid and keeps turning up among people everyone else has pushed to the edges.

I increasingly think the world mission movement needs to allow Jesus to disturb us too.

Not because mission matters less than it once did. Quite the opposite.

Our world still desperately needs the good news of Jesus. It needs people whose lives are being deeply reshaped by him. It needs Christian communities bringing hope, justice, reconciliation and transformation. And it still needs people willing to cross cultures and boundaries to share life and faith with others.

But the shape of world mission is changing.

For a long time, the dominant picture was fairly straightforward: Christians in Britain and other Western countries raised money, trained missionaries and sent them overseas.

God used that movement in extraordinary ways. CMS is part of that story and we should not be embarrassed by the sacrifice and faith of so many who went before us.

But that cannot be our controlling picture of mission in the 21st century.

Sometimes I still catch myself talking as though Britain is the place missionaries come from and everywhere else is where they go.

It simply isn’t true any more.

Mission today comes from everywhere and goes to everywhere.

I learnt something about that personally in Brazil.

A holy disturbance

More than 20 years ago, my wife Rose and I became involved in the lives of three sisters who had experienced terrible abuse. We hadn’t gone to Brazil with a plan to start an organisation working with vulnerable girls. But sometimes the call of God arrives as a holy disturbance.

That disturbance eventually became ReVive International.

One of the people there almost from the beginning was a Brazilian woman called Elise. She had translated for me when I first came to Brazil as a young man. Later she joined our little prayer meetings, became ReVive’s first employee and eventually became part of the leadership team.

When Rose and I eventually returned to the UK, we faced the obvious question: who should lead ReVive next?

Some people assumed another foreign missionary would arrive and take over.

To be fair, that was probably the sort of thing I might once have assumed too.

But we said no. Elise and the Brazilian team should lead it.

They burst into tears.

That moment has stayed with me because it exposed something important. Foreign missionaries can assume they need to lead. But communities can also become so used to outsiders leading that they struggle to imagine themselves doing it.

Mission has to break that cycle.

Shifting the power balance

I saw something of that again recently when leaders from across the CMS family and our global hubs gathered together.

Twenty years ago, a gathering like that might easily have been dominated by people from Britain talking about what we were going to do elsewhere.

This one felt different.

Leaders from Africa, Asia, Latin America and the Middle East were sharing what they were seeing, learning from one another and shaping the work together. My role was much less about giving answers and much more about listening, connecting people and asking how CMS could help.

I found myself thinking: this is what we have been talking about. Not a British mission agency with international projects attached to it. Something much more global.

Local leaders collaborating. Ideas emerging from different parts of the world. People who know their communities best setting direction. Others coming alongside them.

We haven’t got this all sorted. Far from it.

In fact, some of the conversations we’re having within CMS at the moment are quite uncomfortable.

We are asking hard questions about the way we have traditionally sent and funded mission partners. The old model – recruiting somebody in Britain, asking them to raise support and sending them overseas for many years – still has value. We should not simply throw it away.

But it cannot be our only imagination for mission.

A new mission map

Today a missionary might be an African serving in Europe, a Middle Eastern Christian reaching fellow Arabic speakers in Britain, an Asian Christian following migration networks across continents, or a Latin American pioneer helping Christians somewhere else rethink what church could look like.

Migration itself is changing the mission map.

The distinction between “home mission” and “overseas mission” makes less and less sense when people, churches and Christian movements are constantly crossing borders and the gospel is shared through ordinary people on the move who are carrying the love of Jesus with them.

Britain is not simply a sending country any more. We are also receiving the gifts, faith and missionary energy of the global church. And if that’s true, organisations like CMS need to change too.

Radical realignment

Over the last year I have used the phrase radical realignment quite a lot.

I don’t mean change for change’s sake. I mean trying to keep realigning ourselves around what God is actually doing rather than preserving a model because it is what we know.

We want CMS to become more globally rooted and less UK-centred, at least in terms of power and control. We want to put relationships, resources and decision-making closer to local leaders. We want to become lighter so that something larger can flourish around it.

Even the way we ask people to give needs to catch up.

For generations, mission fundraising has often sounded like: “Here is our person, doing our work over there. Please support them.”

There is something good and personal about that. But increasingly we want to invite people into something broader: come and invest in what God is doing through a whole network of people at the edges.

Because the edges still matter enormously.

The edge of discipleship

At CMS we talk about the edges not because they sound adventurous, but because they are so often under-resourced and overlooked.

The edges might be communities affected by conflict. Indigenous peoples whose voices have been ignored. People from Muslim backgrounds exploring Jesus. Migrants reshaping churches in Britain. Pioneers creating Christian community in places where the traditional church has little connection.

Again and again, these are the places where I see surprising signs of life.

And that is perhaps the most important thing.

Mission organisations can spend a lot of time talking about models, structures, funding and strategy. I certainly seem to spend quite a lot of my life doing that now.

But none of those things is the point.

Jesus told us to make disciples.

We have a discipleship problem in much of the world, including here in Britain. Christianity can easily become an identity, a Sunday activity or a vague set of values without actually changing the way we live.

Deep discipleship is different.

It changes how we use money, how we exercise power, how we treat people who are different from us, how we respond to injustice and what we are willing to give our lives to.

And when people genuinely learn to follow Jesus, mission starts multiplying almost naturally.

• New disciples emerge.
• Communities change.
• Other people are drawn in.

Moving away from the centre

Perhaps the Western mission movement’s challenge now is not to stop sending, stop speaking or stop contributing.

It is to stop assuming we are at the centre.

That sounds obvious when you write it down. In practice, it is much harder. It means sharing power. It means sometimes funding something you don’t control. It means recognising that the best idea in the room may not come from Britain. It means listening before deciding.

And it means being willing to ask whether some of our most cherished mission structures still serve the people and places they were created to serve.

A year into this role, I think that is the challenge for me and for CMS.

To hold on fiercely to the call to make disciples and go to the edges, while holding much more lightly our assumptions about who leads, who sends and what a mission organisation is supposed to look like.

Jesus has always been rather good at disturbing those assumptions.

I suspect he isn’t finished with ours yet.

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How does migration reshape our ideas of mission, the Church, and fellowship?

by Nuam Hatzaw | Photos by Dan Misson

10 September 2026

That question sat at the heart of the second Acts 11 conference, held in Liverpool last week (4–5 September) under the theme “Shifting Centres, Moving Peoples: Rethinking Partnership and Mutuality in an Age of Migration.”

Over two days, keynote talks, breakout sessions, a session with the International Slavery Museum, an evening at a diasporic church, and countless conversations over coffee all helped unpack this central issue of what it means to be Christians from vastly different churches, countries, and contexts, bound together by a shared faith and a shared calling to mission.

Below are some highlights from the conference, followed by my closing reflections on discomfort and grace as the twin foundations of genuine partnership.

Highlights

Conference attendees had the pleasure of hearing from four excellent key speakers which helped anchored the conference theme.

On the first day, Dr Alexander Chow (University of Edinburgh) opened by challenging the language we default to – host versus guest, welcome, hospitality – arguing that these terms often replicate power imbalances and imply temporariness rather than equality. He called instead for Christians to reclaim a biblical vision of dwelling together as one Church, one body.

Dr Sheila Akomiah-Conteh (Evangelical Alliance) built on this, describing the growing diversity of Christianity in Scotland alongside a paradox: multicultural presence without intercultural relationship. She named four tensions that stand in the way of mutuality – recognition, participation, partnership and power, and solidarity.

The concluding session was an interactive session with facilitators from the International Slavery Museum. They led attendees through a sobering and insightful examination of the transatlantic slave trade’s direct role in shaping modern Liverpool – a necessary and challenging historical grounding to the theological discussion.

That evening, we were welcomed at Cottenham Pentecost Baptist Church, where Pastor Ola shared the beautiful story of his church – the previous church that had met in the building had dwindled to just five members, but the open-heartedness of those final few led to an invitation to a growing African diasporic church who needed a place to worship. The two communities came together and now, the church is flourishing with a regular attendance of over 200 people.

At this event, we also heard from Rt Rev Ruth Worsley, Interim Bishop of Liverpool, who gave a powerful message on risk-taking, humility, and reconciliation, drawn from her work with a pupil chaplaincy programme and the Tsedaqah missional community in Liverpool who live together for a year doing social justice work across the city. 

On the second day, Adam Martin (Intercultural Churches) drew the threads together, using Paul’s image of the body of Christ to describe his experience building intercultural churches – reminding us that it’s at the joints of the body where friction, and learning, happen.

The importance of fellowship

When the Acts 11 team began planning this conference, fellowship and partnership were front of mind. We were mindful that migration is shifting long-established centres of economic, cultural, political, and religious influence, making relationships between historic denominations and diaspora or migrant churches more significant than ever – yet those relationships remain far from equal.

Fellowship among believers and with the wider body of Christ is central to what it means to follow Christ. In John 17:21–23, Jesus prays that his disciples be “brought to complete unity” – not simply because unity is admirable, but because it is how the world will know they were sent by God (v23).  If mission means to send, then unity and mutuality are not secondary to mission work; but foundational. Unity among believers must be one of the defining traits of mission.

Disunity does a disservice to the reconciling work God began in sending his Son and continues through his Spirit who empowers his people.

Certainly, healthy disagreements are to be expected and should be tolerated. But resentment, power-grabbing, and self-interest erode the power of mission. In his talk, Alex Chow spoke of the pain he feels hearing migrant Christians scoff at the decline of Christianity in the West (often attributed to moral failings), since, as he reminded us, these are also our brothers and sisters in Christ. How can we preach a gospel of love and redemption while rejoicing at other Christians’ struggles? How can we be Christ’s hands and feet if our hands stay closed to churches in need, or our feet refuse to go beyond what is familiar and safe?

These questions led me to two ideas I shared in my closing keynote.

Discomfort and grace

Two themes kept surfacing for me across the two days: discomfort, and grace. They go hand in hand.

Discomfort showed up in different forms. Alex described his discomfort at hearing some diasporic churches frame Christianity’s UK decline as a competition, while Sheila spoke of her own discomfort on learning that an African church leader had been excluded, for years, from a city-wide prayer meeting.

Genuine partnership tends to surface this kind of discomfort – we feel it when we haven’t done well, and we feel it simply from being close enough to rub against each other, like aching joints, to use Adam’s metaphor. Cross-cultural encounter can bring hurt or offence even when everyone means well, and it is important to name this discomfort and acknowledge its existence.

That brings me to grace. In efforts to come together, there is plenty of room for mistakes and misunderstandings. I keep returning to Dietrich Bonhoeffer’s distinction between cheap grace and costly grace in his book The Cost of Discipleship. Bonhoeffer warns against cheap grace:

Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.

Bonhoeffer accuses the Church of occasionally leaning into cheap grace, assuming that just because we are saved by grace, we are absolved of doing any difficult work. Bonhoeffer contrasts this with costly grace:

Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: “ye were bought at a price,” and what has cost God much cannot be cheap for us.

There is a cost to partnership. A cost to mutuality. A cost to living and working well together. For some of us, that cost might be as simple as sharing our table and making space for others. For others, it might mean giving up a hard-won pulpit, or a cherished understanding of what partnership should look like – especially when a partner arrives with a different vision or plan. For those more institutionally embedded, it might mean giving up resources, or even reparations to right unequal power dynamics.

And by grace, I mean there is a need for forgiveness, for understanding, for letting go of the things that have annoyed us or frustrated us, all in the spirit of assuming the best of each other. It is easy to talk about grace; it is harder, and all the more critical, that we practice it in moments of discomfort. Grace means allowing the other person to make mistakes, to be themselves, all in the knowledge that we too will also be allowed to make mistakes, to fall short, and to be ourselves.

Genuine partnership requires all parties to approach this holy task with grace and mercy and benevolence.

Questions to sit with

I want to end with some questions to ask yourselves, or your organisations and churches. In the spirit of what I have just said, I trust and hope that it will make you uncomfortable.

1. Why are we still having these conversations about the need for partnership, again and again? Why, after decades of discussion, do partnership and mutuality remain unresolved? What needs to change?
2. Are we at risk of being too self-congratulatory for thinking about these issues while failing to implement concrete steps to make our discussions into reality?
3. What can I give up? What price am I willing to pay?
4. What do I need to confess – to God, to others, to myself?
5. Who do I need to forgive? What grudges or prejudices am I still holding onto?

I ask these of myself as much as of you. On the long road toward genuine partnership, may we make room for the discomfort that will come – and meet it with the grace we have first received, so that it might abound in every good work (2 Corinthians 9:8).

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The Acts 11 Project is convening in September to address essential questions for the church in mission today.

by Harvey Kwiyani

10 August 2026

Shifting Centres, Moving Peoples: Rethinking Partnership in an Age of Migration

For more than three decades, partnership has been one of the defining aspirations of Christian mission. It appears in our strategic plans, conference themes, and mission statements. Yet despite our shared commitment to partnership, many churches and mission organisations recognise that genuine mutuality remains difficult to achieve.

Across the UK and beyond, conversations with church leaders, academics, mission practitioners, and diaspora Christians reveal a common question: How do we move beyond good intentions towards genuine mutuality?

The challenge is not a lack of goodwill. Rather, many of our patterns of mission and church life were shaped in a world where authority, resources, and theological leadership flowed from a handful of centres to the rest of the world. Christianity today, however, is unmistakably polycentric. The demographic centre of the Church now lies in Africa, Asia, Latin America, and among migrant communities around the world. Migration has transformed the landscape of mission, bringing Christians from every continent into our towns, cities, and congregations.

This changing reality invites us to ask important questions. What does partnership look like when mission is no longer a movement from the West to the rest? How can churches move beyond host–guest relationships towards genuine reciprocity? How do we share leadership, resources, and decision-making in ways that reflect the diversity of the global body of Christ?

These are not merely theoretical questions. They shape how denominations relate to diaspora churches, how theological colleges prepare future leaders, how mission agencies collaborate across cultures, and how local congregations witness in increasingly multicultural communities.

These are precisely the questions that will be explored at the Acts 11 Project Mission and Migration Conference, taking place on 4–5 September 2026 at Liverpool Hope University.

Under the theme Shifting Centres, Moving Peoples: Rethinking Partnership and Mutuality in an Age of Migration, the conference will bring together church leaders, theologians, mission practitioners, students, policymakers, and diaspora church leaders for two days of theological reflection, practical learning, and honest conversation.

We are delighted to welcome keynote speakers including Dr Alexander Chow, Dr Sheila Akomiah-Conteh, Adam Martin, and Dr Nuam Hatzaw, alongside workshops led by practitioners from organisations such as Welcome Churches, Agapé UK, WEAVE, and the Acts 11 Project.

Rather than simply discussing migration, the conference seeks to create space for genuine encounter. Together we will explore practical questions including:

• How can established churches and diaspora churches move beyond host–guest relationships towards genuine partnership?
• What can churches learn from successful intercultural ministry partnerships?
• Why is cultural intelligence becoming an essential leadership skill?
• How are refugees and migrant communities reshaping the Church’s understanding of mission?
• What can the multicultural church in Antioch teach us about partnership today?

Our hope is that participants will leave not only with fresh ideas, but also with new relationships, deeper theological insight, and renewed confidence that God is using migration to reshape the Church for faithful witness in the twenty-first century.

Whether you serve in church leadership, theological education, mission, research, or a multicultural congregation, we warmly invite you to join us.

Take part

The conference is available in person or online, with registration options for one day or both days.

We look forward to welcoming you to Liverpool as we continue this important conversation together.

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The post Rethinking partnership in an age of migration appeared first on Church Mission Society (CMS).

From books co-authored by CMS staff to anticipated inspiration from (other!) brilliant minds, here’s this year’s list of tantalising titles…

Fringe Dweller, Jonny Baker and David Cotterill, Getsidetracked, 2026

Jesus was loved by fringe dwellers – the poor, lame, blind, lepers, the oppressed, the possessed, foreigners, beggars, outsiders, those deemed unclean, women who experienced shame, tax collectors and sinners. He spent time with them. Fringe Dweller is a collection of 40 reflections with 20 original illustrations by artist Jon Birch, based on encounters in the gospels with Jesus the Fringe Dweller. Each reflection includes a scripture reading, a practice and a liturgy. Ideal for personal use, for groups and for those preaching or curating worship.

Into All the Parish: Pioneering Practices for Every Local Church, Greg Bakker and Tina Hodgett, Church House Publishing, 2026

Arising out of the Pioneering Parishes project, Into All the Parish holds together pioneering and parochial forms of ministry, which are frequently in tension. It honours both as distinct yet connected modes of ministry, seeing pioneering as an integral dynamic within vibrant parochial ministry and essential for widening the possibilities to fulfil the “care of souls” in a local area. Into all the Parish offers practical principles, stories and case studies, forming a framework for corporate discipleship in which congregations identify their aspirations, commit to live out of shared values and create space to pursue ministry within and beyond the church walls.

In the Fullness of Time: A Story From the Past and Future of the Church, Paul Bradbury, Canterbury Press, 2024

This is a book about the present and future of the church in our own challenging context: a secular age, decline, stretched resources, complex and fragmented communities requiring diverse missional approaches. Weaving together storytelling, travelogue and poetry, Paul Bradbury journeys from rural Norfolk to inner-city London, from a radical missional community in Lincolnshire, to a traditional village parish in Dorset, to explore what the church looks like today, and how local parish communities are wrestling with the tensions between the value of inherited church and the need to look to the future.

Being the People of God: Missional Ecclesiology for Uncertain Times, Paul Bradbury, Isabelle Hamley, Andy Smith, SCM, 2025

In unsteady political, societal and ecclesial times, what might a missional ecclesiology offer? Drawn from a consultation by the Church of England’s Faith and Order Commission, this book seeks to offer a conversation involving theologians and practitioners across three key themes – the church’s worship as a gathered community, its witness as a scattered community and its walk as a pilgrim community. With contributors including: Jonny Baker, Angus Ritchie and Cathy Ross.

Decolonizing Mission, Harvey Kwiyani, SCM Press, 2025

For the past 500 years, the idea of the mission of God has been synonymous with that of the expansion of Western civilisation and its influence in the world. In Decolonizing Mission, Harvey Kwiyani traces the history of Christian mission alongside the history of empire, showing the influence that one had on the other. Imagining what mission without imperialism would look like, Kwiyani sheds light on the connection between colonialism and mission and invites us to realign our missional methods with God’s. One of the International Bulletin of Mission Research’s Ten Outstanding Books in Mission Studies, World Christianity, and Intercultural Theology for 2025.

Words Fitly Spoken: Everyday African Theology for Millennials and Gen Z, Joseph Ola, Word Alive, 2025

What does it mean to live faithfully as a young African Christian in a digitally connected, culturally complex world? In Words Fitly Spoken, Joseph Ola weaves together powerful quotations, African proverbs and personal testimony to offer a refreshing vision of Christian discipleship – one that honours both global wisdom and African identity. Through 13 compelling reflections, this book addresses the core struggles of millennials and Gen Z: the pressure to succeed, the fear of failure, the tyranny of busyness and the search for authentic faith in an age of performance and comparison.

Chinese Heritage in British Christianity: More than Foreigners, Alexander Chow (ed), SCM, 2025

This is a critical time for British Chinese Christians. On the one hand, the national churches of each of Britain’s four nations have experienced an unprecedented decline in attendance. On the other hand, British Chinese Christianity is among the fastest growing Christian populations in the UK. But there is a much longer history, with the first Chinese Christian in Britain dated to the 17th century. This book tells the story of the rise of British Chinese Christianity, and how British Chinese people have been shaping and reshaping the future of British Christianity. It brings together theological educators, church ministers and parachurch leaders, including a contribution from Mark Nam, chaplain to the Asian Christianity MA students at CMS.

The Starter’s Way: Leading New Contextual Christian Communities, Ed Olsworth-Peter and Dwight J Zscheile (eds.), Church Publishing Inc, 2025

A call for new ways of starting thriving church communities, based on global case studies of churches who have innovated from within their local communities. As many established churches struggle to connect with people in increasingly post-Christian societies, there has been a vital shift in focus toward starting new Christian communities. This book – edited by two leading thinkers around innovation in the Church, one from the United States, the other from the UK – brings a rich and international array of practitioners and scholars together to explore starting new contextual Christian communities as a way of life. Includes contributions from Jonny Baker, Ali Boulton, Tina Hodgett and Harvey Kwiyani.

Imagining Mission with John V Taylor, Jonny Baker and Cathy Ross, SCM, 2020

The impact that John V Taylor, former general secretary of CMS, had on our contemporary understanding of mission is vast – his determination that mission should mean engagement across cultural boundaries has deep resonance today. In Imagining Mission with John V Taylor, leading missional thinkers Cathy Ross and Jonny Baker invite us into a vision of church, mission and society which takes John V Taylor’s ideas seriously, seeking to imagine what Taylor’s insights might mean for these three areas in our contemporary context. The result is a clarion call to the church to take bigger risks and dream bigger dreams.

• The Gratitude Way: Creating Common Ground in a Divided World, Girma Bishaw, IVP, 2025
• When Helping Hurts: How to Alleviate Poverty Without Hurting the Poor… and Yourself, Brian Fikkert and Steve Corbett, 2014
• Living for Jesus and Justice: Daily Prayers for Radical Christians, Simon Jones, Red Letter Christians UK, DLT 2026
• Walking with the Poor: Principles and Practices of Transformational Development, Bryant L Myers, Orbis, 1999
• The Open Secret: An Introduction to the Theology of Mission, Lesslie Newbigin, SPCK, 1995 (2nd edition)
• God’s Heart for Child Protection and Safeguarding: Practical Theology from Global Perspectives, Nativity A Petallar, Roseline Olumbe and Martin Munyao (eds), Langham Global Library, 2026
• Positive Urban Theology: Finding God in the Grit and Glory of the City, Revd Dr Cris Rogers, CCX, 2026
• Liturgies of the Wild: Myths that Make Us, Martin Shaw, Rider (PRH), 2026
• Justice of Jesus: Reimagining Your Church’s Life Together to Pursue Liberation and Wholeness, Joash P Thomas, Baker Books, 2025
• Love made me an inventor: The story of Maggy Barankitse, Humanitarian, Genocide Survivor, Citizen without Borders, David Toole, Orbis Books, 2025
• Solidarity: The Work of Recognition, Rowan Williams, Bloomsbury, 2026

• Grace Abounds: God’s Abundance Against the Fear of Scarcity, Walter Brueggemann, Westminster/John Knox Press, 2024
• Earthbound: God at the Intersection of Climate and Justice, Grace Ji-Sun Kim, Orbis, 2025
• Reconciling Mission: Realizing God’s Reign through Community Engagement, Alastair McKay and David Brubaker, T&T Clark, 2026
• The Cross and the Olive Tree: Cultivating Palestinian Theology amid Gaza, John Munayer and Samuel Munayer (eds.), Orbis, 2025

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The post Church Mission Society’s summer reading list appeared first on Church Mission Society (CMS).

In April this year, Dr Harvey Kwiyani, African Christianity Programme Lead for CMS Pioneer Mission Training and Director of the Acts 11 Project, travelled to Jamaica to attend the African Forum on Religion & Government (AFReG).

by Harvey Kwiyani

30 July 2026

AFReG emerged roughly two decades ago as an effort to bring together African Christian leaders, government officials, business leaders, educators, and civil society actors around a shared vision for the transformation of Africa grounded in what is described as “God-centred values.”

From the beginning, AFReG sought to move beyond narrowly ecclesial concerns toward broader engagement with public life, governance, economics, leadership, and social transformation. Subsequent gatherings in Kenya, Zambia, and Ghana gradually expanded the movement’s Pan-African vision while strengthening relationships between church leaders, policymakers, and African diasporic communities.

The 2026 conference was the fifth event and brought together around 100 participants, representing 10 African countries alongside a strong Global African presence from the UK, the Caribbean, South America, and North America.

The fifth gathering, held in Montego Bay, Jamaica, marked a particularly significant development by foregrounding the relationship between continental Africa and the African diaspora within the framework of the African Union’s “Sixth Region” vision. Under the theme “Building Bridges: A Call for Pan-African Unity and Transformation,” AFReG 5 brought together leaders from Africa, the Caribbean, Europe, and the Americas to explore questions of identity, governance, leadership, economic development, historical trauma, reconciliation, and the role of the church in public life.

What especially impressed me was AFReG’s refusal to separate spiritual renewal from social transformation. The conference treated trauma, mental health, governance, economics, education, technology, and theological decolonisation as deeply interconnected realities. There was a persistent insistence that prayer and spirituality must lead to ethical leadership, institution-building, economic imagination, and collective action. Discussions on healing explored the long shadow of slavery and colonialism not only psychologically but spiritually and culturally, while conversations on AI, leadership, education, and the African Union’s “Sixth Region” framework challenged participants to imagine new forms of African agency and global collaboration.

The range and calibre of speakers reflected the ambition of the gathering. Among them were the former President of Nigeria, President Olusegun Obasanjo, Dr Macaulay Kalu, (Director of the Sixth Region of Africa), Mrs Tsitsi Masiyiwa, (Zimbabwean philanthropist and Executive Director of the Higher Life Foundation), Professor Anna Bailey of Binghamton University, and Dr Lisa Pal, Head of Racial Justice Priority in the Diocese of London. Together, they framed a conversation that moved across public life, economics, diaspora identity, and the moral responsibilities of leadership.

My presentation was delivered in collaboration with Professor Stephen-Dione Jennings of the University of the West Indies. I argued for the need to decolonise not only African theology and missiology, but also the wider expressions of Christianity across both the continent and the Global African world. Professor Jennings offered a historically grounded account of the development of Christianity in Jamaica, providing a rich contextual frame for our shared concerns. Our contributions were mutually reinforcing and resonated closely with the work of Anna Bailey and Lisa Pal on fostering dialogue between Africans and the African diaspora. There was a clear convergence among us that any meaningful outcome from the conference will require intentional, sustained collaboration between us all, both in Africa and in its diasporas.

By the end of the conference, it was clear that AFReG is attempting something much larger than hosting inspirational events. It is helping cultivate a Global African Christian imagination capable of reconnecting fragmented histories, healing wounded identities, and mobilising Africans and members of the diaspora as architects of their own future rather than passive recipients of external agendas.

What I encountered in Jamaica left me deeply hopeful. There was a seriousness to the conversations, a willingness to think beyond inherited limitations, and a growing recognition that African Christianity has entered a new historical moment. The church in Africa and across Global Africa is no longer simply responding to agendas set elsewhere. Increasingly, it is beginning to ask its own questions, recover its own memory, and imagine its own future.

You can read more about Harvey’s trip here and here.

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Dr Harvey Kwiyani, founder of the Acts 11 project, a CMS initiative, shares how migration is essential to mission.

Mission and migration have always been deeply connected within the history of Christianity. From the beginning, the Christian faith spread not primarily through institutional strategies or mission agencies, but through the movement of people across borders, cultures and empires.

In many ways, the Bible itself is a migration story. Abraham leaves his homeland in response to God’s call. Israel experiences displacement, exile and wandering. Jacob is remembered as a “wandering Aramean” (Deuteronomy 26:5). Jesus himself becomes a refugee in Egypt before returning to Nazareth. The early church emerges within the mobility of the Roman Empire, and the spread of Christianity in Acts takes place largely through trade routes, diaspora communities, persecution and migration.

The history of mission

Historically, the gospel travelled through merchants, enslaved peoples, refugees, students, labour migrants and missionaries. At times, mission became entangled with empire and colonial expansion – this history remains complex, containing both stories of sacrificial service and painful memories of cultural domination. As a result, conversations about mission today increasingly require humility, historical honesty and mutual listening.

Britain became one of the great migrant-sending societies of the modern era. Around 22 million people left the United Kingdom during the 19th and 20th centuries, while more than 60 million emigrated from Europe. Many of these migrants were Christians and their movements helped spread European culture, political influence and Christianity across North America, Australasia, Africa and other parts of the colonial world.

Mission is changing direction

Today, migration patterns are evolving in new ways. Europe has increasingly become a destination for migrants from Africa, Asia, Latin America and the Middle East. Among these communities are vibrant Christian movements reshaping the religious landscape of the West.

The demographic centre of the faith now lies increasingly in the Global South and among migrant and diasporic communities worldwide. African Pentecostal churches in London, Brazilian churches in Lisbon, Korean churches in Los Angeles and Filipino congregations in the Gulf all demonstrate how migration is becoming one of the primary ways Christianity renews itself.

Sometimes this mission movement unfolds in surprisingly ordinary places. Recently, a friend shared with me stories about migrant carers working in British homes. One woman described how Ghanaian carers looking after her husband during his dementia would sing hymns and worship songs over him when he became distressed, calming him through prayer and presence. Another spoke of Zimbabwean carers fasting and praying for elderly patients in their care. A Tanzanian Christian working as a home carer described opportunities to share hope with families facing loneliness, grief and despair.

These stories reveal something profound: mission is now taking place quietly inside British homes through migrant Christians whose compassion and spirituality is becoming part of the moral and emotional fabric of British society itself.

Migration shapes mission

Western discourse still primarily discusses migration through the language of crisis, borders, economics and national identity rather than theology. Yet the New Testament is deeply shaped by migration.

Paul was a Jewish migrant from Tarsus, moving across the Mediterranean world. Aquila and Priscilla, migrant Jews from Pontus, became missionary leaders because they were displaced from Rome by imperial decree. Lydia, a migrant businesswoman from Thyatira living in Philippi, became one of the earliest supporters of the church in Europe.

Migration was not incidental to mission; it was one of the primary vehicles through which the gospel travelled.

Mission happens “on the move”

Some theologians have argued that migration is a “theologising experience”. Migration changes how people understand God, identity, hospitality, community and belonging. Migrants often read Scripture differently because they encounter displacement and vulnerability in deeply personal ways.

The people of God are always “on the move”. Pentecost offers a powerful image for mission in a migrating world. The Holy Spirit did not erase linguistic or cultural differences but spoke through many languages simultaneously. Mission, therefore, is not about making everyone culturally the same. It is about creating communion across difference.

Mission can no longer be imagined as Western Christians going elsewhere to evangelise others. Increasingly, mission happens through mutual exchange, diaspora witness, hospitality and intercultural encounter.

Mission in partnership

Is there still a place for Western Christians and mission agencies within this landscape? Absolutely. But the role must shift from “senders” to partners. The future of mission depends on Christians everywhere learning to listen, share leadership and participate together in the mission of God within an interconnected and migrating world.

Migration is not merely a social phenomenon or political issue, it is one of the defining theological realities reshaping the future of global Christianity.

Learn with us

Explore study routes in African Christianity and Asian Christianity to dive deeper into these shifting
mission dynamics with CMS Pioneer Mission Training.

Explore what the current trends of migration mean for contemporary mission around the world through the work of the Acts 11 project.

Join us for the Mission and Migration Conference in Liverpool, 4 and 5 September 2026:

churchmissionsociety.org/events

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The latest issue of Anvil, the journal of theology and mission from the Church Mission Society, is out now. The theme of this issue is movements, communities and sodalities.

The idea for this issue was prompted by the launch of Aspen in November 2025. Aspen is a spread-out community, set up to look after the charism of pioneering mission and to generate more of that practice. It is a response to the movement in mission we have seen grow in Britain and other post-Christian contexts over the last 30 years.

There is an article on movements in which Jonny Baker examines this notoriously slippery concept. Ade Green has contributed an article on being a Franciscan, one incredible movement that has been running for over 800 years. It makes quite a good ‘compare and contrast’ with Matt Richards’ article on new monasticism and mission.

Looking internationally, Tim Soerens of the Parish Collective has a conversation with Tina Hodgett and Kris Rocke of Street Psalms speaks to Johnny Sertin. Katharina Haubold reflects on the Fresh X-Network through conversation with others who have been part of the movement in Germany around mission and fresh expressions. Common Grace is a movement in Aotearoa/New Zealand that is focused on activism and justice, seeking to transform unjust structures in society. Alex Johnston tells their story.

There are further articles reflecting on practice. Idina Dunmore reflects on her experience of being part of a mission community, Servants Southall, London. Kairos is a new movement and community in Yorkshire catalysed through the Methodist church’s New Places for New People work. Liane Kensett tells their story and how they have developed a rhythm to the community’s life as they seek to reimagine what that might look like if we become future-facing. Harvey Kwiyani and Nuam Hatzaw have a conversation around Harvey’s book Decolonizing Mission. This conversation took place at the Assembly which is our annual get-together with people in the network.

At CMS we have been pondering what sort of spirituality enables a life lived in mission. Ian Adams has been conducting lots of conversations with people about their own practice under the header “Presence”. Together with a couple of others, this has been distilled to a pattern of five principles to aid a life of prayerful presence, a mission spirituality if you will.

It is a bumper issue of Anvil so do take your time with it. Read Anvil here.

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‘The best teachers are those who show you where to look, but don’t tell you what to see.’  Alexandra Trenfor’s well known maxim is our aspiration as trainers and writers.

by Rev Greg Bakker

Our forthcoming book, Into all the Parish, is an attempt move away from rejuvenation of the parish church based on replicable strategies or programmes into a ‘way of being’. As reviews of our forthcoming book pour into our inbox, many have commented on the ‘practical companionship offered’ for congregations wishing to make this journey.

Our approach does have a strategy; it is simply rooted in rediscovering afresh the missional aspiration and calling through five dynamic principles (or ways of being church) which characterise a pioneering congregation. Through the five dynamics, we seek to show leaders and congregations where to look, but not what to see.

Our theory is that parish churches who have recaptured a pioneering spirit and made it integral to parochial life practise these five dynamics in a communal way:

• congregational spiritual discernment: the transformative skill of noticing
• shared missional values: the power of principle over preference
• shifting heart, attention, and resource outward: losing your life to find it
• trusting in God’s abundance: what do you have in your hand
• different ways of being church: equal, connected, and distinct.

We sometimes have clergy say that they are already teaching these things in their congregations. This is great. Keep going.

What we ask for is the opportunity to help raise missional aspiration and formation in whole congregations through the communal practices of the five dynamics. For as long as I’ve been a parish priest, our interpretations of the gospel have largely been focused on the individual. What would we see if we practised together the five gospel dynamics in a communal way, allowing these to shape our aspirations, our use of power and processes in decision making, and our spiritual care for one another and a wider range of people unconnected with the church?

So, if you yearn for your congregations to thrive but you’d appreciate a little help about where to look without being told what to see, get your hands on a copy of Into all The Parish.

Buy Into All the Parish now from Church House Publishing, Eden or Amazon.

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Dr Gavin Mart recently completed his DTh exploring ultrarunning as a site of spiritual encounter. He is now working with the Methodist Church and the Church in Wales, helping to practically develop these ideas across outdoor, community enterprise and pioneering contexts.

Dr Cathy Ross, lecturer and tutor with CMS Pioneer Mission Training talks to Gavin about his doctoral research experience.

Cathy: First of all, congratulations. How does it feel to have completed the DTh?

Gavin: It still feels slightly unreal. It’s been one of the hardest things I’ve done, so thanks for being a great supervisor! But it’s also one of the most stretching in terms of how I think and see the world.

The doctorate didn’t just give me answers. It changed the questions I’m asking.

What led you to study this area?

I’d completed both the FdA (Foundation degree in Arts) and MA in Pioneer Mission through CMS and was keen to attempt to answer some of my own research questions. The starting point was very simple. I was already involved in outdoor community and endurance sport, and I kept noticing that people were having profound experiences, myself included. Awe, connection, even moments of what they described as something “bigger than themselves”.

But there was almost no theological language to engage with that.

At the same time, a sports ministry report highlighted a lack of in-depth theological thinking in sport and wellbeing contexts, particularly at ground level. Practice had moved ahead, but theology had not kept up.

That gap became the focus. What is actually happening in these environments, and how might theology respond to it?

So what did you discover?

The core discovery is this:

Ultrarunning can function as a site of spiritual encounter.

Not in a forced or imposed way, but through embodied experience. Through endurance, suffering, landscape and community.

People consistently described moments of awe, surrender and connection, even if they didn’t use religious language. Statements like, “I’m not religious, but I pray when I run,” came up repeatedly.

So, the thesis doesn’t claim that every experience is spiritual. It asks how we might interpret these experiences theologically, and what it means to take them seriously.

That sounds quite different from traditional approaches to mission.

Yes, it shifts the starting point.

Instead of asking, “How do we bring people into church?” it asks, “Where is meaning already happening?”

I draw on John V Taylor here, a former Anglican bishop and missiologist whose work focused on recognising the activity of the Spirit beyond the boundaries of the institutional church. In 1959 he became Africa Secretary of the Church Missionary Society, and in 1963 he succeeded Max Warren as its General Secretary, remaining in post until 1974. His thinking was significant because it gave theological permission to take seriously what is happening in the wider world, not just within church structures.

He describes the Spirit in very physical terms, in the strain of muscles, in the contact between people, in what happens between us.

That opens up a different posture. Not imposing meaning, but noticing where something is already unfolding.

Can you give an example from your research?

One runner described what he called “the crack” around 60 miles into a 100-mile race. A point where something in him gave way.

After that, he spoke about feeling like he was between two worlds, even sensing the presence of dead relatives. He didn’t frame it as belief. He described it as experience.

Others spoke about moving through the night and emerging changed, not necessarily stronger, but clearer.

Rather than deciding whether that is “spiritual” or not, I explore how traditions like the mystics might interpret it. There are clear resonances with ideas like the dark night of the soul and transformation through endurance.

The key is not to reduce the experience, but to take it seriously.

What implications does this have for pioneer ministry?

It suggests a different way of engaging.

I describe something I call the “adventurous pause”. A moment of attentiveness before we rush to explain or act.

In that pause, we begin to notice what is already happening. How people are searching for meaning, how community forms through care and hospitality, how environments shape encounter.

Pioneer ministry, in that sense, becomes less about creating something new, and more about recognising what is already there and joining in with it.

You also explore community and digital culture. What did you find there?

There’s an interesting tension.

In ultrarunning, you see very raw forms of community. People helping each other at their weakest, often without any shared belief system. There is a kind of radical hospitality that emerges naturally.

But then that experience is translated online.

One participant said, “If it’s not on Strava, it didn’t happen.”

There’s a kind of modern confession and affirmation loop. We offer the experience up and wait to be recognised.

You might describe this as being alone together. Connected, but not fully known.

So, you get this split between embodied, real experience and its digital reflection, I find this area of research fascinating.

What happens next for you?

The work doesn’t feel finished.

If anything, it feels like it’s opening out.

I’m working on a consultancy basis now both with church organisations and those interested in community wellbeing and enterprise development, and beginning to explore how this kind of attentive, embodied approach can take shape in practice.

What’s becoming clear is that many organisations sense something is shifting culturally, but don’t yet have a framework for engaging it. They can see that people are searching for meaning, but they are not sure how to respond.

That’s where this work is starting to land.

And if people want to explore this further?

I’m already in conversations with churches and organisations who are asking similar questions, particularly in outdoor, wellbeing and community contexts, but also organisations who want to change their approach and posture in the community.

Sometimes organisations want to reimagine their building as an events or creative enterprise space, sometimes they want to get out of the building altogether and venture more meaningfully into the community.

More and more, leaders are asking not how to attract people in, but how to recognise what is already happening and respond well.

This research is really just a starting point for that kind of work.

Find out more about doctoral research with CMS and the University of Roehampton.

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Church House Publishers approached Tina and me in August 2023 about writing a book. 

by Rev’d Greg Bakker

We prepared a proposal for the editorial board and were delighted with the affirmation that what we proposed was a ‘hopeful, conciliatory and constructive contribution to contemporary church life and the church’s mission’.  This summer, after three years of work, Into All the Parish:  Pioneering practices for every local church, will be published. 

Mike Harrison, Bishop of Exeter, describes Into All the Parish: “A wise, accessible and practical guide to helping Christian communities discern how God’s Spirit is at work inside and outside the Church. Tools are provided helping congregations to ensure principles eclipse preferences, abundance mind-sets hold sway over scarcity narratives, and different ways of doing and being church are held together synergistically. All this wrapped up in a missional understanding of being caught up in God’s sacrificial loving movement towards the world – personified in Jesus and inviting our participatory involvement. Recommended!”

I was asked recently why we wrote this book. Tina will share her response in a forthcoming newsletter. I wrote because I believe God is not done with the parish church. I dare to believe God has more for congregations than can be seen from where we currently find ourselves. I believe God invites congregations to journey, to explore, to discover what God has for us. 

God has shown me over many years that when engaged and generous congregations of all shapes and sizes redirect their energy, talent, and resources towards unconnected people and help nurture safe space for those on the margins to be seen, heard and valued, the thriving of local community and of Christian faith become possible. Into all the Parish is a reflection on the pioneering practices which transform the inner life of congregations through small but dynamic changes and cultivate an environment within and beyond the church walls for unconnected people to discover that they are seen, heard and valued by God.

Pre-order the book from Church House Publishing.

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‘An Englishman’s home is his castle’.  This was a proverb I learned growing up, and as I look out of my upstairs office window typing this I see a row of castles opposite.

by Rev Tina Hodgett

When the weather is good my neighbours sit in their gardens and pretend the others in the other gardens are invisible.

In ancient Biblical times people lived in tents that could be moved.  You’d see people coming from a long way away and would prepare to meet them on arrival, not knowing if they brought gifts or threat. In either case, as Abraham knew (Gen 18), offering lavish hospitality was a way of making it more probable the outcome of the visit was a good one for all.

Hospitality is about a posture of openness to the stranger. It is about holding a space for them and yourself to meet on shared ground as fellow human beings. A fellow human being is in need of water in the desert. She or he needs freshly prepared nutritious food, shade, rest. When we encounter others as fellow human beings – subject to bodily needs, physical and psychological safety, and a need to make meaning in our lives – we are more likely to see a stranger as an opportunity to share connection. Not barricade ourself into the castle of seeing people we don’t yet know as a potential threat.

When you read this it will probably be in the raw bright days after Easter Sunday. The encounter between Jesus and the couple on the road to Emmaus may be in your mind.  Sometimes we focus on what happens at the table in that story, but Jesus is hospitable way before that. In his tone of voice, body language, humble listening and responding to them in their distress and confusion, he has created space for them to see more and become more while they are together on the road.

This is what Pioneering Parishes aims to do and aims to help churches to do; create space for others to see more and be more through encounters with Jesus and others on the road.

Is being hospitable an important value for your congregation? Discover who your congregation aspires to be for God and your local community at the next Pioneering Parishes Values Setting and Embedding Workshop. Find out more.

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