The Colourful Church Policy plan 2017-2021

The Gospel for Everyone

The Colourful ChurchThe Gospel for Everyone Policy plan 2017-2021

Text: Rev Jan Ouwehand, Eleonora Hof, Wilma Wolswinkel, Tim Verduijn, Iwan Dekker, Harry FikseTranslation: Hanna-Ruth van WingerdenDesign: Margreet BroedersCopies: 150

GZBP.O. Box 283970 AA DriebergenThe NetherlandsT +31 343 51 24 44E info@gzb.nlW www.gzb.nl

ContentsForeword 1. Introduction: New ways 2. Who we are: the DNA of the GZB 2.1. Grace leads the way 2.2. Challenged by the Word 2.3. The work of the Holy Spirit 2.4. The church of Christ 2.5. Reformed and ecumenical3. Vulnerable presence in the margins 3.1. Brokenness and sin 3.2. Presence 3.3. Valuable and vulnerable 3.4. From the margins 3.5. A kingdom of priests 3.6. Looking forward to the fulfilment of the Kingdom4. Open and inclusive congregations 4.1. The new community 4.2. Diversity and connectedness 4.3. Connected to Israel 4.4. Focus on the local congregation 4.5. Proclamation and service 4.6. Congregation and mission5. Context: Mission in an unstable world 5.1. Unstable world order 5.2. World Christianity 5.3. Islam 5.4. The Netherlands6. Missional work 6.1. Missional desire 6.2. Programme line ‘Believing & Growing’ a. Key Concepts b. Strategic Choices c. Development of expertise within the GZB 6.3. Programme line ‘Serving’ a. Key Concepts b. Strategic Choices c. Development of expertise within the GZB d. Emergency Relief 6.4. Awareness-raising in the Netherlands 6.5. Learning and accountability 6.6. Sending out missionaries a. Why missionaries? b. How to send out c. Profile of the missionary d. From training to return7. Worldwide network 7.1. Place of the GZB in the church and congregations a. Challenges for the future b. Intention of the GZB 7.2. Place in the worldwide partner network 7.3. From control to relationship8. Internal Structure9. Recommended literatureReferences

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Foreword

Before you is the new policy plan of the GZB, written for the years 2017-2021. We are grateful that, after an intensive period of consultation and thinking things through, the plan is now ready. After the previous policy period, the work organisation and the board took the time to reflect on the questions asked by mission today. This reflection has led to a policy plan which articulates how the GZB wants to express its call to mission within the worldwide church.

The title of this multiannual policy plan is The Colourful Church. The Gospel, and faith in the message of the Gospel, that Jesus Christ came into this world to save people who are alienated from God, is the source from which we want to live out this plan. Believing in Jesus Christ, the crucified and risen Lord also means being called to fellowship with one another. This is a multicoloured community that finds its unity in Jesus Christ, who is the head of His church. The GZB in the coming years, wants to contribute consciously to the formation and building of open faith communities that live out their missionary calling. That calling means that the church, in following Christ in word and deed, bears witness to God’s great deeds in society. In the deep realiza-tion that the Gospel is for everyone, the GZB wants to equip congregations to have an open eye and heart for people living in the margins of society. After all, God in Christ has a heart for the weak and vulnerable.

The GZB wishes to execute its intended policy in close connection with its partners abroad and in dialogue with the many local congregations in the Netherlands who support the mission work with their gifts and prayers. It is our deep desire that the multiannual policy plan may contribute to the spread of the Gospel and the expansion of God’s Kingdom.

On behalf of the board of the GZB,

Rev J.C. van Trigt, chairman

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1. Introduction: New ways

The policy vision of the GZB wants to reflect what we understand this calling to be and how we want to give meaning to it. It is an attempt to give words to this calling within the context of the times. What is, within that framework, ‘new’ in this policy plan? A number of innovative elements are:

• Focus on local faith communities: results of the work are formulated on a congregational level.

• The ownership lies with the congregations: they are co-owners of programmes and involved in their implementation.

• Focus on the missional and diaconal vocation of the congregations, this means extra attention to inclusiveness and the margins.

• Highlighting the vulnerable figure of mission in a complex and unstable world. Connected with this is the recognition of the priestly calling of the church.

• Close attention to the work of the Holy Spirit and openness to His guidance. This becomes clear in the choice of activities, the commissio-ning of mission workers, and programmes.

• This brings the core of our DNA into focus: it is about the grace of God and it puts the cross of Christ and the Spirit’s work central.

The desire of the GZB is that in the next policy term, wherever the GZB is and will be involved, the

following becomes visible:• Local congregations where people meet God

and everyone is welcomed in. • Local congregations that are aware of their

surroundings and that are able to reach even the most marginalized people in society.

• The GZB as an organisation that supports and facilitates congregations, and in doing this has a clear added value. Knowledge is developed in the field of church development, diaconate and youth work.

• Connections between congregations in the Netherlands and abroad in which congregations support each other and learn from each other.

• Each congregation associated with the GZB is involved in the commissioning of mission wor-kers and/or one of the GZB programmes.

The policy plan covers the following topics:I. The church as a community of Christ is cen-

tral: the GZB works with congregations in the Netherlands, with congregations worldwide in mind. In the congregation, life with God and each other gets its meaning. The fact that the work of the GZB concerns faith communities, has everything to do with the character of the GZB. (chapter 2)

II. From the perspective of the world, the church

‘Mission’ exists because God is involved in His world. Mission is at the heart of the vocation of the church and takes place in obedience to God. At the same time God does not let ‘mission’ out of His hands, it remains at all times the work of the Spirit. A multiannual plan suggests a social ‘makeability’ that does not match the reality of mission. Not only because reality is stubborn and unmalleable, but mainly because it does not reflect the way in which God fulfils His plans in and with this world. Faith in God, in His involvement in the world, does involve the church. Congregations and individuals are called and commissioned in His service. This calling is not a burden but a joy.

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itself is mostly perceived as marginal. There-fore it does not think from power, but from a dependency on God and each other. This policy plan reflects on the significance of this for our working, approach for sending missionaries overseas, and for implementing our projects. (chapter 3)

III. The GZB wants to contribute worldwide, including in the Netherlands, to the formation and development of congregations that are missionally involved in their surroundings and are ‘inclusive’ i.e. open to everyone, including people from the margins. This is translated into the objectives of the various programmes. (chapter 4)

IV. The context in which the GZB operates is changing rapidly. The relations in the world are tense, violence and insecurity are increasing.

The links within world Christianity are shifting and present new challenges. (chapter 5)

V. From the outlined vision and context, the GZB develops programmes along two lines: the missional line of ‘Believing & Growing’ and the diaconal line of ‘Serving’. Both lines are inex-tricably linked and are reflected in the various programmes. These are also relevant to the Netherlands. (chapter 6)

VI. The GZB cooperates with partners to imple-ment the programmes in different fields. In order to do so, the GZB makes people and resources available. Sending short and long term workers overseas remains a key task of the GZB. (chapter 6.6)

VII. The GZB adopts a connecting and facilitating role towards congregations in the Netherlands and abroad. (chapter 7)

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2. Who we are: the DNA of the GZB

2.1. Grace leads the wayObtaining salvation and the coming of a new crea-tion are completely dependent on the grace of God. It is God’s faithfulness to His creation that offers salvation, and hope flowing from that, to sinful people living in a broken world, a world in which the reality of evil is visible in all aspects. The focus is on preaching and living out the Gospel through which in Jesus’ name people receive forgive-ness and eternal life, and are renewed through His Spirit. Reconciliation is a key word and affects the relationship between God and man, between people and the whole creation (2 Cor 5: 19). When the church lives based on the atonement of Christ, this is visible in breaking all forms of exclusion, racism, ethnocentrism etc. Grace leading the way, means that all people share the same nature: precious, fragile, sinful and falli-ble. This characterisation also applies to the GZB and its partners. They are not on opposite sides as givers and receivers, but are standing next to each other. Both are called to be involved in God’s missi-on with a thankful heart.

2.2. Challenged by the Word Grace is the source from which we may live and is announced to us in the Word of God. The whole Bible, Old and New Testament, is God’s revelation. It is the Word that criticises people, human structures and human ways of thinking. ‘Reformed’ therefore is never something that is complete, rather it is a process in which the church is being challenged again and again by the Word to be the church of Je-sus Christ in truth, within the context of the times. From the central place of the Word of God, the emp-hasis is on extending the knowledge of the Bible in congregations and theological training. The Gospel relates to people in their own cultural context. Scripture challenges us to reformation, anytime and everywhere. That is why the GZB does not exert itself to spread a particular church structure or practice.

2.3. The work of the Holy Spirit The Spirit is the Spirit of Christ, who leads us to salvation through Jesus. Speaking about the Spirit always happens within the context of the Trinity

Mission is God’s involvement with the world, and His movements throughout history (missio Dei). Cross and resurrection of Jesus Christ are pivotal. In Jesus Christ, the Kingdom of God has broken into this world, and will be completed in the new creation. The age until the completion is the time for mission. Believers from all nations will be incorporated into the covenant between God and Israel (Rom 11). The congregations, both of Jewish believers and believers from all nations, are as a living community a reflection of the coming Kingdom. By living with God, the Kingdom of God becomes visible, He is honoured and the world receives the good news. The GZB supports this calling of congregations and believers. The GZB has a dual connecting role. On the one hand, the organisation is connected with congregations in the Netherlands and rooted in the refor-med tradition. On the other hand, there is a connection with the Church worldwide, in all her colourful diver-sity. Coming from this commitment to the mission of God, the following elements are essential to the GZB.

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(Jud 1: 20-21). Building and growing faith are closely linked to the mercy of Christ, staying in the love of God and asking for the Spirit. It is the Spirit who connects people, through faith, with Christ and salvation. Faith and repentance are the keywords of this work of the Spirit. Therefore, mission work is also the work of the Spirit. He goes before us and that is why we testify of Christ, through Him. He keeps the faith in us alive so there can be change and renewal of creation.1 Believers receive the gifts of the Spirit and share these with others. ‘The Spirit goes before us’ means that we are called to discover, in His presence, the context in which we work and expect the presence of the Spirit in the church. The recognition of the Spirit goes along with the confession that mission is not our work, and not malleable. People and resources are used by the Spirit to produce fruits. This creates rest, because the Spirit goes His own way and does not depend on us. We cannot understand the way in which God works through the times, we only desire to serve His work (1 Cor 9). The way in which people and resources are used can lead to other things than we had initially planned. Even though the GZB wants to realise its goals, it trusts that the Spirit fulfils His work through and around these goals. The need for dependence on the Spirit gives us the freedom to put the spiritual life of people first in recruiting and selecting employees. Given also the width in the work of the World Church, the GZB is open to people of diverse professional backgrounds and levels of education, and will carefully consider the place in which they think people will be able to serve best to promote the Kingdom of God.

2.4. The church of Christ The church is the body of Christ and lives as a community of believers, connected to Him and follo-wing Him. Being part of this community is a matter of life and death. Outside of Christ there is, after all, no salvation. In the ministry of reconciliation people are connected with Christ, and this connection is strengthened and celebrated in the congregation. This faith community of believers is shaped in the direct community of people. Each has his own task

as a pupil of Jesus. Everyone is personally responsi-ble to God for the fulfilment of this calling. Belie-vers are called to serve the community as priests, to testify as prophets, to fight against sin and injustice as kings. Keywords for this are compassion, justice and responsibility. Living from these principles, in a world where the powers of evil and sin are so clearly visible, means carrying a cross. Compassion with the world shows the priestly role of the church and through intercession she expresses this compassi-on. The focus of the GZB is the local Christian congrega-tion, and not so much the church as an institution. This leads to more focus on growing in faith and church development and less on leadership. The offices exist to serve the church. That is why, in our vision, there is no big distinction between laymen and the clergy.

2.5. Reformed and ecumenical From the reformed tradition, the GZB feels deeply connected to the World Church. The GZB brings its identity into this encounter with the World Church and receives a lot in return. This encounter creates a creative tension in which our thinking, our habitual ways etc. are challenged, deepening and enriching our faith (Eph 3). The GZB wants the value of this exchange to be fruitful for the congregations in the Netherlands. This requires an open exchange, be-cause there cannot be a double standard, where the ‘mission fields’ have different rules than the Dutch congregations. We recognise that the growth of Christianity around the world, to a large extent, is due to charis-matic movements, where the prosperity gospel so-metimes has an important place. This growth puts us before fundamental issues, because prosperity gospel compromises the sovereignty of God. Many established churches fail to give answers to concre-te life questions of people and how to understand God’s presence in these. How can I experience God’s guidance in the choice of profession, education, or marriage partner? Why do some get cancer at a young age? Why is a couple longing to have children barren? Missionary and anthropologist Paul Hiebert disco-

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vered that these types of questions belong to the so-called ‘middle of reality’. On the one hand there is an invisible, supernatural reality, on the other hand there is a visible, everyday reality, in which cause and result are clear. In between those is a ‘middle’, the domain of saints, ghosts, forces and powers. Both in the Catholic tradition and in charismatic churches, as well as in many non-Western world views, the middle is extremely important. This is a

contrast with our own tradition. We need to give more thought to the middle, without losing sight of God’s dealings in history.2 Christ’s victory over the powers of evil is crucial, like Paul shows in Ephesi-ans 6. He recognises the presence of powers and forces, but also points to the necessity of prayer to remain steadfast. The GZB promotes reflection on these matters with its partners and with the church in the Netherlands.

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3. Vulnerable presence in the margins For the GZB, witnessing and serving fully belong together. Proclamation is not an encore to servitude, and concrete service is not a stepping stone for proclamation. Holistic mission keeps the whole person in mind, in their own context. This means that as congregations, we want to care for those in the margins of society. In this chapter we will elaborate on the vulnerable presence in the margins.

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3.1. Brokenness and sin Christ came into a world marked by sin and broken-ness (Rom 8). In the unstable world we live in, we see many excessive forms of violence, exploitation, trafficking, abuse and impunity (Rom 1). Sin be-comes visible too in the vulnerability of creation. Any attempt to overcome this brokenness through human effort, however well intended, does not lead to a world of justice, sustainability and peace. However, from the grace we have received, we can serve in the midst of the world, trusting in God’s healing presence. A theological reflection of reality gives insight into the reality of sin and how it affects all aspects of life. The cross and resurrection of Christ give atone-ment of sin and the realisation of a new existence, where in principle, the power of sin is broken. People are renewed by the work of the Spirit into a new creation and accepted into a new community (2 Cor 5: 17). This leads to new responsibilities.

Consequences for the GZB: • In the proclamation, the actual change of heart

and life are at the centre. People are not only victims, they are guilty before God and each other, and this calls for repentance and reconci-liation. Christ confronts people with the reality of sin and with atonement.

• Although sin seeps into structures, it is mainly about human responsibility. The Gospel calls people to a new relationship with God and others. The structures are affected from there.

• The GZB, as a community of people who live from reconciliation, has a calling to one ano-ther, to the people around them and to the universe as a whole. This calling becomes visible in the way the GZB treats people and creation.

3.2. Presence Mission from the heart of the congregation leads to a holistic and inclusive approach: mission is about all of life and all people. It is not for specialists, but it is the calling of all believers and not exclusively reserved to missionaries. Being present starts with a fundamental equality so each person is given value. The believer does not present themselves, but points to the presence of Christ instead. We may be present as a beloved person, known by God, redeemed by Christ and led by the Holy Spirit. Presence and proclamation are not opposites, but assume each other. The GZB uses this model of thinking about presence, precisely because it is not an empty or powerless notion, but because it is Christ-centred. Sharing our lives by being present is based on 1

Thessalonians 2: 5-8, where Paul shows his desire to share the Gospel, but also himself, out of love for the church. Sharing life is only possible in compassionate presence, because without inner compassion for our neighbours in need, our faith is powerless. James 2: 14-16 makes it clear that faith is empty when clothing and food are not shared with those in need. This is inseparable from following Jesus, who came to this world to serve and not to be served (Mar 10: 45).Finally, being present means participating in the peace of Christ and actively pursuing anything that promotes peace and mutual edification (Rom 14:9). The peace of which we testify is the peace of Christ through justification by faith (Rom 5:1).

Consequences for the GZB: • Within the programmes, proclamation and

diaconate are always connected, because the church is called to be present in thís way.

• For field staff, this means that it is not just about the performance of tasks, but also about who you are as a person, the ‘being’. Both as-pects are important and mentored.

• Being present is possible in so-called closed countries where showing mercy and the peace of God is often the only possible way to be present.

3.3. Valuable and vulnerable Christ has accepted the entire human condition. So He also became a vulnerable man, not immune to the pain and rejection that befell him. The imitation of Christ urges us to humility, to a way of mission that does not put our own power in the centre, but the power of God. In this context we speak of vulne-rable mission. The hymn of the incarnation, Philippi-ans 2: 5-8, shows that the incarnation of Christ has a direct consequence for the life of the church: the Christian community is instructed to have the same humble attributes as Christ. Following Christ criti-cally reflects on the ideal of human autonomy, and implies the willingness to be led by the Holy Spirit, who works through our vulnerability.Christ has been vulnerable, like a servant, and accepted His death on the cross as the ultimate

consequence. In imitation of Him, this attitude is characteristic of mission. It is expressed in deep dependency on God. This means that vulnerabili-ty is not only characteristic for the mission field. Vulnerability is part of the human condition and is necessary as openness to God and to each other.

Consequences for the GZB: • The GZB and its partners are fundamentally

equal. We confess with them our dependency on God and each other. In using our resources we don’t center development, but focus on being present in society.3

• The missionary isn’t exerting his power but is vulnerable instead. In imitation of Christ, he/she is prepared to suffer and to live in the margins. For the office staff, this means that not the controlling of processes that takes focal point, but serving one another and sharing responsibility.

• Vulnerable mission has implications for the selection of places where we are present (more attention to those in the margin). This requires a continuing reform, constant reflection, an honest acknowledgment of mistakes, and a willingness to learn.

3.4. From the margins The words ‘vulnerable’ and ‘humble’ show the attitu-de that characterises mission. We use the term ‘mar-gin’ and ‘marginalized’ for people who, by exclusion, are not able to fully participate in society. The word ‘marginality’ offers more opportunities to speak about people in a subtle way and does not put them together in one group of ‘vulnerable people’. People can be marginalized because of their ethnicity, so-cioeconomic status, gender and age. What’s more, these factors reinforce each other. As a consequen-ce, we stimulate our partners and ourselves to be mindful of the diverse forms of marginalization. The church does not only seek to be present in the margins in order to educate or to offer help, but is itself church in the margin: a church where people who are excluded can find wholeness.Christ died outside the city gate (Heb. 13: 12), that is why as followers of Christ we are called to follow

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him outside the gate, beyond the limits of our comfortable society to the fringes and margins of the world. Therefore, the logic of the Kingdom of God stands in contrast with the logic of the world. In the Kingdom of God, a radical reversal takes place: the first shall be the last. As Jesus says in Luke 10:21: “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do.” This reversal means that the Gospel is primarily intended for people who are sick and need a doctor (Mar 2: 17). The church of Christ is a community where the margins become central. Within this community those who are insignificant are most prominent, those who are weak are strong and the first will be the last.

Consequences for the GZB:• The word vulnerability is used for following

Christ in the willingness to suffer and to leave behind the thinking in power structures. The words margin and marginalized are used for those who by (processes of) exclusion are not able to fully participate in society.

• Mission is most of all focused on people (as opposed to structures and organisations) and expresses the whole person in all their vulnera-bility. Building deep and lasting relationships, in which the life and the Gospel are shared, is paramount.

• The GZB, together with the partners, looks for ways to be a church in and for the margins. This requires an inclusive way of thinking. Therefo-re, we have to critically examine what barriers stand in the way to actually be present in the margins.

3.5. A kingdom of priests The Christian community is, like a kingdom of priests, chosen to prophetically proclaim the great things God has done: ‘But you are a chosen peop-le, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.’ (1 Peter 2: 9)

In its priestly role, the church brings the world closer to God, for example in liturgy and prayer. At the same time the church brings God into the world, through the ministry of reconciliation in word and deed. We talk about the church as a whole in this context. Thinking about the Kingdom always happens within the context of Philippians 2, the hymn of the incarnation. The logic of the Kingdom of God con-trasts with the logic of the worldly kingdoms: not being served, but to serve is fundamental. Christ is King, but not according to worldly standards. The Kingship of Christ is not in conflict with Jesus as a suffering servant (Is 53). Jesus is King in and by His serving attitude (Matt 20: 25-26).

Consequence for the GZB: • The vision of the GZB puts the faith community

in the centre, but this requires a congregation that does not come from a power perspective, but lives out her calling in a vulnerable way.

3.6. Looking forward to the fulfilment of the KingdomThe brokenness of this world makes us look forward longingly to the righteousness promised to us by the coming of the new heaven and the new earth (2 Pet 3:13). Until then, the Christian congregation is called to live in the grace of Christ and to pass on this grace in word and deed. Mission takes place in the expectation of the coming of Christ. Precisely this fragile image of the church in a society full of injustice, for which the church is not immune either, leads to a longing for the time when God will be all in all (1 Cor 15: 28). In the meantime, we are surpri-sed by the signs of the Kingdom that are already visible: the good news is proclaimed to the poor and oppressed gain their freedom as a sign of the grace of God (Luk 4: 18). Because of this we are challenged to boldly, but not foolhardy, name the acts of God’s grace in this world. In all our unruliness we confess that our knowledge is imperfect, and we look for-ward to the healing of what is broken. We confess that our knowledge is still imperfect, and desire that we will know as we are fully known ourselves (1 Cor 13: 12).

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Although we confess that Christ makes us one, our churches are often still divided along lines of denomination and ethnicity. So we let ourselves be guided by the vision of Revelation that shows us a multitude that no man can count, worshiping God in unity and diversity. This multitude consists of

believers from every tongue, every nation and ethnic group (Rev 7: 9). The GZB strives, urged by this text from Revelation, to work for all congrega-tions in all countries, languages and peoples who jointly worship the Lamb that was slain.

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4. Open and inclusive congregations

4.1. The new community The GZB wants to contribute to the planting and growing of inclusive and accessible congregations. The foundation of this is the desire that the Church is one (Joh 17) and spread out among all people. This unity of the body of Christ transcends the divide between Jews and gentiles. A new community appears where, by the power of the atonement of Christ, people live in peace with one another (Eph 2: 13-16). It does not matter who you were, it is about who you are in Jesus Christ (Gal 3: 26-28). This community is inclusive, it does not exclude people, and is accessible to everyone. The work of the Spirit is not just about individual salvation, but about the formation of the new community with a serving and witnessing attitude towards the world. There are many fault lines that separate people from each other: ethnic, cultural, economic, gender, etc. Exclusion of people, intentionally and uninten-tionally, is a feature of the world, but unfortunately often also of the church of Christ. The traditions are sometimes more important than reaching and inclu-ding people. This is the reality of many congregati-ons in the Netherlands, and it stands in the way of the effect of the Gospel. Following Jesus confronts us with the many boundaries that play a role in our congregations. We learn to see our own culture and

tradition in the discovering and liberating light of Christ. This creates inclusive communities that find their identity in Christ. This does not mean ‘acces-sibility’ is a weak notion, but rather a challenging vocation which sharply shows what it really means to believe. Baptism is eminently the sign of the incorporation into this community. Baptism makes us all equal after all, it points to the end of all things old and to a sharing in the new community of Christ. A community that may be celebrated in the sacrament of Communion.

4.2. Diversity and connectednessBeing a congregation always happens within a local context. That is why, the expression of the commu-nity is not fixed, nor how leadership is organized and which structures the congregation will develop. There is diversity in this, and each context requires its own custom forms. However, it is crucial that the form supports the content and does justice to what Scripture tells us. Focus on contextualization by the congregation requires commitment from the global community. Within this global learning community, churches (including those in the Netherlands) ques-tion each other and learn together. In this process the missionary plays an important

For the GZB there is great emphasis on the church as a community of people who expect their salvation from Christ (art. 27 Dutch Confession). The body of Christ is embodied in the congregations and in the interconnec-tedness of congregations. The GZB sees the congregations as the place where something of the salvation of God becomes visible in a broken world. Brokenness, presence, vulnerability and margins are concepts at the core of the way the church embodies and shows salvation to this world. This is deeply rooted in God Himself, for God has revealed Himself in Christ to be a God who seeks the lost, who includes the estranged and makes them part of His family (Eph 2: 19-22).

role. The cross-cultural experience of the missionary is helpful, because imagination is a crucial aspect in transformation processes and creativity is current-ly often lacking. This means that the work of the missionary does not stop after the mission service, but that his/her baggage plays a vital role in the renewal in Dutch congregations. Specifically, this means that the missionary holds up a mirror to the Dutch congregations and gives actual expression to the process of accessibility and openness. The diversity and abundance of traditions within the World Church help us to discover more and more of the riches of God. We learn from and with each other about what it means to be the church of Christ in our own context. “The church must be di-verse, because humanity is diverse; and the church must be one for Christ is one” (Andrew Walls).4

4.3. Connected to IsraelThe Protestant Church in the Netherlands recog-nizes to be ‘unremittingly connected’ with Israel as the people of God. The GZB as implementing organisation within the church is called to express this connection in its own way. This is why the GZB supports the Centre for Israel Studies (CIS) and is thus present in Israel, encourages the involvement of congregations in the Netherlands and promotes mutual learning. The relationship between the Church and Israel is unique, with no other nation do we share such a deep sense of connection. God’s covenant began with Israel, and therefore we emphasize that the Christian congregations in Israel take part in the promises of the covenant. For Christians, the core of this covenant cannot be separated from Jesus the Messiah and we desire that the Jewish people will come to acknowledge Him. The relationship with the synagogue is one of encountering, discussing and learning, but also of pain because the name of Jesus does not resound there (see Rom 9: 2-3). The Christian Church can only conduct a dialogue with Israel as a Christ-confessing community. The events in history have thoroughly disrupted opportunities for a conversation. The role of Messianic Jews therefore, has a great significance in this dialogue. The covenant will be completed in the new creation.

A future that believers from all nations will share with Israel. The promises of God will be fulfilled by Him in His own way and will be shared by Jews and believers from the nations. The church is called to be a sign of that future. The separation between Jews and believers from the nations is therefore all the more painful. This divide is also visible between Jews and Messianic Jews. Moreover, it is painfully vi-sible in the disparity between Jews and Palestinian Christians. Reconciliation is therefore an essential element in the engagement with Israel. The Biblical interpretation of tzedakah (righte-ousness) is unconditional and calls for solidarity with the other through patience, compassion, and suffering. In this way, Christians are called to be connected to the people of Israel. Similarly, Israel is called to be connected to the people around them, including the Palestinian people. This strains the relationship between Israel as God’s people and the State of Israel. They are not the same and it does not legitimize injustice.Every believer is sent into the world to share their life with others (listening), to be there for the other (serving) and to share the Gospel of Jesus Christ (witnessing). This is how CIS expresses its calling to and in Israel. Not a ‘mission’ in which the other is objectified and forced to give up their identity. This attitude is a foundation for being an open and accessible congregation and for the GZB the basic attitude to give meaning to ‘mission worldwide’.

4.4. Focus on the local congregationThe missional church is primarily the local congre-gation all around the world.5 Paul’s letters clearly show the entity of the local congregation because many letters are addressed to the church in one particular place, such as Philippi and Ephesus. At the same time, Paul maintained relationships with a broad network of believers. In his letters we read that extensive links already exist between the different congregations, as shown by the list of greetings in Romans 16: 1-23. That is why, we do not put the local and the global opposite each other. Especially in migrant churches we see that Christi-ans often have extensive networks in the country of origin.

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In imitation of Jesus, we confess that He is present where two or three believers are gathered in His name. A small or young church is also fully church and stands in an equal relationship with establis-hed churches. The great blessing of Christ’s pre-sence among us makes that church members are no strangers to each other, but are linked by Christ himself. Paul uses the language of the family ties to express this unity. Mission is therefore not primarily the task of individuals, but of the whole congregati-on as a living, welcoming community.

4.5. Proclamation and serviceThe holistic vision of mission (chapter 3), where proclamation and service are inseparable, has the ongoing risk that one of these gets more attention than the other. These problems occur in the New Testament in Acts 6, where diaconal help to certain marginalized and oppressed groups suffered. For the sake of the proclamation, deacons are appoin-ted to care for the poor. In practice, this is no sharp distinction. Apostles kept being involved in the care for the sick (Acts 9: 36-43) and deacons were great evangelists and involved in mission (Acts 8). Within the Protestant churches this has led to a fairly strict division of responsibilities between el-ders and deacons. However, at the level of people in the margins and parishioners in need both elements always come together. Especially there, proclamati-on and service cannot be separated. However, it is important to make a distinction in order to oversee that both aspects are done justice. Within the GZB therefore, the two lines, proclama-tion and service, are carried out in conjunction. Also in the presentation to the Netherlands, wherever possible, both lines are presented together. Both lines ask us whether and how the Gospel and its consequences take shape in the church and in our personal lives.

4.6. Congregation and missionMission does not focus on reaching a homogeneous group of people, because in that case the barriers

to the Gospel in language, culture and social class would be smaller. We need believers from all walks of life to understand the richness of God’s love (Eph 3). In the words of Klippies Kritzinger: “Worldwide witness, dialogue and service in the name of Jesus opens our eyes progressively to see who He is, to experience the Gospel as surprise, as gift, as a new encounter between the eternal Christ and people created in his image across the globe.”6 That does not mean that congregations with their own language and culture cannot be formed, but that they are part of a larger entity, and are called to be the church of Christ in their own surroun-dings! The GZB therefore, no longer speaks of ‘reaching the unreached’ as this can lead to the definition of ho-mogeneous groups or to a search for ‘blank spots’. In contrast, the GZB opts to focus on accessible congregations in any possible context. Whether a church is accessible and has a missionary presence is the responsibility of the congregation itself. Whe-re there are no functioning congregations, the GZB seeks cooperation with local Christians or neigh-bouring congregations. Ultimately, it is possible that if there are no Christians, missionaries mark the beginning of the new community. They carry the call to make Christ present by taking up their place in society openly and inclusively.The congregations in the Netherlands are pupils al-ong with the others. The GZB will therefore focus on connecting congregations in the Netherlands with the church worldwide, so congregations can reflect on their own vocation within that context. In order to do so, the GZB is looking for cooperation with organisations like the IZB (organisation within the Protestant Church for mission work in the Nether-lands). This is all the more important because our commitment globally does not imply that we in the Netherlands do things better. This connection is important for the field workers because it gives direction to their task of awareness-raising among the Dutch congregations while serving abroad, and makes it possible to contribute actively, from the experience gained in the field, to the same missio-nary purpose in the Netherlands.

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5. Context: Mission in an unstable world

5.1. Unstable world orderThe current world context has been characterized as an unstable world order.7 There is a growing number of conflicts with large migration flows as a result. In this unstable world order the signs of the Kingdom seem to be washed away. As a mission organisati-on we feel powerless because there seem to be no lasting solutions against persisting evil. We suffer with those who suffer, and we are aware of our vul-nerability. Yet churches have a role in maintaining and creating peace, reconciliation and recovery out of the hopeful expectation of God’s Kingdom.In the religious sphere, we see the rise of growing intolerance between religions. The boundaries be-tween the world’s religions are firmer than before. People change their religion less easy. Mission can become a sensitive issue, because conversion often has great social consequences. In three-quarters of countries worldwide the legislation imposes res-trictions on religion. These restrictions do not only affect Christians, but are also harming followers of other religions. In some non-Western countries, Christianity is often regarded to be a Western religion. Religion and culture are closely linked in many countries. In addition, the negative role of Christianity in the colonial past where power politics, exploitation

and extermination of cultures took place, often on biblical grounds, plays an important part. This is deeply engraved in the memories of people and makes it difficult for congregations to connect with their surroundings.Characteristic of our time is the increasing freedom of the individual as a result of Western influences, globalization and education. This leads to choi-ces that deviate from the family and/or the local community. Radicalisation often happens on an individual level and can happen in a few weeks, sometimes fuelled by videos and articles on the internet. At the same time, this space for individual choice offers opportunities for mission, because the transition to another faith is seen as a legitimate option.The world is struggling with environmental issues and their impact on the livelihoods of people. Mar-ginalized groups are often hit the hardest. Creati-on, which was meant to be a residence for people, cultivated and preserved by them, threatens people in many places because people are abusing it.

Consequences for the GZB:• The current world order demands a Kingdom vi-

sion that takes imperfection and suffering into account. The Kingdom of God is among us, but

The GZB knows that it is called to mission. In this mission the local congregation, that is present in its own context and looks for and thinks from the margins, takes centre stage. Consequently, mission is by definition vulnerable because it takes place in the imitation of Christ. The times in which we now live set particular chal-lenges to the fulfilment of this calling. A number of challenges is particularly relevant to the choices that the GZB wants to make.

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not yet in fullness. It is a promise from which we may live expectantly.

• More attention to ‘being’ in addition to ‘doing’. Sharing your life with others in all its vulnera-bility (presence) is of equal value as the per-formance of specific tasks and activities (and perhaps of greater value in some contexts).

• Increasing security risks demand that we choose where and how we want to be present as GZB. We need to keep the balance between acceptance of certain risks in areas where we know we are called, but also clarify when the limits of the acceptable have been reached.

• In the work of the GZB we will consider the effects on the environment within the program-mes, this also applies to the way programmes will be carried out. Stewardship is thus a recur-ring theme in contacts with partners. The GZB will operate climate-neutral by the end of the new policy period.

5.2. World ChristianityWe notice that the classic proportions within Chris-tianity are changing dramatically. As Philip Jenkins made clear, the typical Christian of the 21st century is no longer a white European man from the middle class, but rather a poor woman from southern Africa.8 In some parts of the world the church is growing rapidly, while at the same time it seems to disappear in other areas (through wars, nominalism, secularism, etc.). Secularisation is not only visible in Europe, in other countries the church is confronted with this as well. Although geographically different, all these churches make up the body of Christ and we share in each other’s sorrows and joys. So the church in the Netherlands is fully part of the World Church. Through the increasing migration (3% of the world population is migrant) the world is, as it were, on our doorstep, and this is also reflected within the church. While the old churches in Europe are beco-ming smaller, there is a growing number of migrant churches. Migration creates new opportunities to share the Gospel, also with our partners. Migrant workers, international students and refugees (frequently from closed countries) often hear the

Gospel for the first time in their new environment. Therefore, there is no fundamental separation between ‘mission field’ and ‘home front’, as both of them are part of the same World Church. Contexts may vary, but the purpose of God’s mission remains the same anywhere. In line with this is the emergen-ce of new sending countries such as Korea, China and Brazil. Western Europe is now ‘mission field’ in its own right. South-North mission services are therefore just as necessary as North-South services.

Consequences for the GZB:• The GZB wants to connect congregations in

the Netherlands with the World Church so that they can be a mirror for each other. As a result, the clear separation between ‘mission field’ and ‘home front’ is blurred.

• The GZB seeks cooperation with migrant churches in the Netherlands and is looking for cooperation opportunities with believers in the diaspora who have a calling to their countries of origin.

• The GZB is open to opportunities that enable South-North mission services in strategic part-nership with existing partners or other organi-sations.

5.3. Islam In most of the work fields, congregations have to deal with the presence of Islam. In some countries Christians are a minority, and they are searching for a Biblical way to relate to their Muslim neighbours and government. Discrimination, harassment, and sometimes even violence, are an everyday occurren-ce for some Christians. In other parts (including the Netherlands), the church is frequently in contact with Muslim minorities, and is looking for ways to testify. For Christians worldwide the recurring ques-tion is: how can the liberating Gospel of Jesus Christ be brought to Muslims so they can explore it, and with the help of the Holy Spirit understand it? Here it is important to realise that Islam differs in each context. There is not one missiological approach. Seeking cooperation with Muslims, while maintai-ning your own identity, can be a powerful testimony in the context of an unstable world order. After

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all, we are not building our own kingdom, but we want to stand next to the other. In relief aid and other diaconal activities, cooperation with the mosque is possible. This exemplifies that we want to serve. However, this diapraxis is not sustainable without dialogue, the (witnessing) conversation. This conversation has the character of an honest ex-change about the content and practice of believing, without compromising one’s own views. We should embrace the other, but at the same time question those elements where problems arise. Naturally, we in turn are open to the questions put to us by the other. Sharing the Gospel with Muslims remains essential. Particularly in the private sphere there is a great freedom (especially for women). Sharing the Gospel through radio, television and internet proves to be of great value. The presence of missionaries in Muslim countries is of great importance, as mis-conceptions about Christians can be corrected by them. Community-building and discipleship among believers from a Muslim background are crucial. This is a personal exploration for the communities in these places, something we do not want to dictate from the outside. In many Muslim countries there is a lack of healthy family structures. Forming a spiri-tual family requires patience and perseverance.

Consequences for the GZB:• The GZB is open for opportunities to send out

workers to Muslim countries, who want to share their lives, based on the Gospel, with Mus-lims. This requires a long-term commitment in most cases, since ‘being present’ is essential.

• Entering into strategic partnerships provides opportunities for the GZB in Muslim countries where it lacks its own expertise or access, but does have a strong desire to serve. Within that framework, so-called South-South mission servi-ces (see 6.6) also have a place.

• The GZB can use the expertise that it has gained over the years in the context of Islam to build up the church in the Netherlands. In this task the GZB works together with the Dutch organisation ‘Evangelie & Moslims’ (Gospel and Muslims).

5.4. The NetherlandsFinally, the specific context of the Netherlands requires our attention. This is the context of our support base, where a significant part of our work (awareness, fundraising, etc.) takes place.Characteristic for the present time is the desire of people (and also congregations) to be meaningful. This often indicates not so much a long-term com-mitment to a particular organisation, but rather a large involvement in one-time events. The selecti-on of charitable organisations that appeal to the support base is huge. In addition, there are many private initiatives. This leads to increasing pressure on our support base, with particular focus on the individual and emotion. This is an area of tension for the GZB: on the one hand we focus on congrega-tions in the Netherlands, but on the other hand it is the individual who determines the actual donation patterns. Therefore, it is important to communicate clearly the value and uniqueness of the GZB, so that people can make informed decisions. Among the support base we see a growing hesita-tion concerning mission. Within the congregations the influence of secularisation is also visible. The Netherlands itself is now a country that receives missionaries and the assignment of Jesus, to share the Gospel, finds little resonance. A fear of losing their securities can lead congregations to look inward. This reduces the openness to learn from the faith of others (both from other churches in the Netherlands and abroad). At the same time, we see that faith is increasingly an explicit choice. It is no longer taken for granted to believe. Especially among young people, we see a greater openness to discuss faith. This offers new opportunities for the GZB.

Consequences for the GZB:• The GZB and its mission and vision want to con-

nect to the desire of congregations and support them in this. This means that congregations can approach the GZB with their own initiatives. If it is possible to formulate a common objective (partly on the basis of this policy plan), a joint programme, in which the congregation actively participates, could be realised.

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• The GZB wants to offer relevant support to congregations/individuals with a desire to be significant in this world. Creating opportunities for young people (through travel, internships, programmes, etc.) has our particular attention.

• We have become a receiving church in the Netherlands, in fact, we need support and in-spiration from the World Church. This can help us to get over our fears. The GZB wants to offer these contacts from the World Church to the Dutch congregations.

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6. Missional work

6.1. Missional desire The GZB desires that people come to know God and live with Him. This desire is closely connected to the efforts towards the emergence of communities of people who believe in Jesus Christ and in that way are a part of his global church. This community of Christ is, as a witnessing and serving community, at the centre of the world. It reaches out to the people around, and is open to receive them.

Main ObjectiveThe GZB wants to contribute to the formation and development of open faith communities that live out their missional calling and, therefore, have a witnessing presence in society. At the same time they express their diaconal vocation by reaching out to people in the margins.

In this objective, both programme lines, proclama-tion and ministry, are closely linked. They are two sides of the same coin: being the church of Jesus Christ in the world today. This church is as faith community both objective and instrument of the Holy Spirit. This dual objective expresses a world-wide desire for congregations that are present among all communities and in all contexts. This objective applies equally to the Netherlands as to other countries. The desire focuses on contexts where there are no congregations and on contexts where congregations are supported or challenged to fulfil their dual vocation in their own context.

Strategic ChoicesWith this main objective in mind, the GZB supports the work in various countries and continents. This has resulted in the following strategic choices:

• The GZB does not select specific countries or re-gions, but favours a sharp focus on the congre-

gation. Within programmes that have various partners and congregations, the GZB wants to contribute from this perspective.

• The GZB develops programmes in which both as-pects of the main objective (proclamation and service) have a part. In close connection to this, the (awareness) objectives will be formulated for the Netherlands.

• Because it is about the congregation as a com-munity of the Spirit, programme development is always a spiritual process. This requires a prayerful process together with the partners to seek His will for congregations.

• The congregation is both objective and instru-ment in the work of mission. The congregation is not completely taken up by its vocation for the world, but is also a professing and celebra-ting community. She professes her faith in the Triune God and celebrates the connection with Him and with one another.

In the integrated programmes of the GZB the follo-wing key issues will be found:

• Ability to Learn: During the programme imple-mentation experiences are gained. The GZB wants to guarantee that these experiences also become learning experiences. Evaluations improve the quality of the programme in the short run and give the GZB long-term input for further policy development.

• Future-oriented: It is the conviction of the GZB that their work is temporary in nature. What can be done by the local congregation, now or in the future, is preferably done by them. In developing a programme proposal, a point on the horizon is marked regarding ownership and sustainability of the work.

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6.2. Programme line ‘Believing & Growing’

ObjectiveChristians form an accessible congregation with a living faith in Jesus Christ that shares the Gospel in a creative way. In addition, congregations develop contemporary and contextualized forms through which members can further grow in faith. This leads to both spiritual and quantitative growth of the congregation.

Reduced to the core, the life of the church begins where people get to know Jesus Christ, and in imita-tion of Him discover how God intended life. Growing as a faith community and serving the other are the result of this life-changing experience. The GZB wants to fully imbed the request for personal faith in its mission work because we believe that the life of the Church begins with encountering the God of that church.Where people come to Christ, the community begins. The GZB wants to bring people together so they can live out and share their faith. This happens in a specific context. The GZB wants to help young churches develop, in such a way that the expres-sion of the congregation reflects its context and makes it widely accessible. These new expressions of church are valued as a manner in which the Holy Spirit is working in a multicoloured way. The GZB wants to be surprised by what emerges, and to share stories of renewal and change with congre-gations in the Netherlands. At the same time there must be space for the search of many of these new congregations, of finding a good way of being church in their context, with all the accompanied setbacks and disappointments.The congregation also wants to grow (in depth, faith and numbers). Growth is an extensive concept. Those growing in knowledge, are not automatically growing in faith. Those growing in serving, might forget the essence. Every church member, young believer or faithful churchgoer, is a disciple of Jesus Christ. This is a continuous growth process. The faithful churchgoer is not ‘more’ than the young believer. In addition, the congregation is where you are encouraged to testify your faith. You share what you have received.

a. Key Concepts• Missional: Congregations live from the joy over

the faith that has been given to them. A joy that asks to be shared and is too big to keep to yourself. If the congregation is truly aware of how precious God’s offer of reconciliation in Christ is, the desire arises to share this message, so that more people get to know the richness of God’s Gospel.

• Creative: Congregations have received the Holy Spirit. He sets them in motion and also helps them lovingly and compassionately to find a way to make the Gospel understandable for people inside and outside the church. This often calls for courage, creativity and perseverance. Creativity means that new things can be crea-ted. This shapes new expressions of church that we did not know before. Those who recognize that the Spirit creates new paths, do not have to be afraid to let go. These new expressions also need friends, people who confidently dare to grow something small. Churches in the Netherlands and around the world are asked to commit to these new churches, and let it become part of the worldwide body of Christ.

• Accessible: Congregations actively consider to which groups in their context they are called. There is specific attention for groups that often stay out of the picture. The gap between the congregation and the group they want to reach can be big. This fact is a starting point and not an acceptance of the situation. Congregations search for forms that enable everyone they want to reach to actively participate.

• Contextualization: The church is called to be church, wherever she is, and especially in places where there is no church yet. In both cases, the congregation is considering what it means to be a church in this particular context. Choices about expressions and content are made with this context in mind. The Gospel is the stan-dard, the effect is multicoloured and varies per context.

b. Strategic ChoicesThe GZB explicitly wants to focus on equipping and developing the church across the board and help her

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to become a learning community. This can be done by contributing to the training of preachers, but also by focusing on deepening the faith of church members. In any case, the GZB will only make a contribution if this supports local congregations in their desire to be an open and inclusive community. Special attention is given to the following types of work:

• Bible Translation and Bible Distribution: The availability and use of the Bible are essential, and where necessary this is included in parts of the GZB programmes. The GZB prefers working together with strategic partner organisations in this area.

• Youth Work: A widely shared desire of the GZB and its partners is to (continue to) connect young believers with the congregations. That is not easy. In each programme, the question of the relevance of the work to young people will be asked.

• Theological Education: The coming years the GZB wants to work on theological education, with a specific focus on the local community. The GZB will only send out missionaries to theological institutions when a missionary can contribute in a concrete way to the missional desire of the local congregation.

• TEE: The GZB focuses on the further study and development of church-based theological edu-cation through the methodology of TEE (Theolo-gical Education by Extension). The development of digital forms for smartphone and tablet are of increasing importance (particularly in closed countries). The experiences gained across the globe should help the GZB to contribute even more specific to the spiritual growth of the congregation.

• Internet: Through special Facebook pages and websites many people hear about the Gospel. The GZB recognizes the importance of these forms of evangelism and will contribute to this in the coming years.

c. Development of expertise within the GZBThe GZB wants to develop expertise in a number of areas that largely define its work in the programmes. Within these themes, the GZB wants to cooperate with other partners and participate in strategic networks. Within the programme line ‘Believing & Growing’ the GZB wants to develop expertise in the following areas:

• Working Contextually: The GZB wants to share expertise on contextualization in the imple-mentation of each programme, so missionaries can use or develop processes or methods which are truly relevant in the given context.

• Youth Work: The GZB wants to use the exper-tise of the team ‘worldwide youth work’ to further support local congregations in reaching out to the youth. This contribution may vary by programme and range from a longer track to a one-time involvement.

• Discipleship & Learning: It is the conviction of the GZB that willingness to learn is an essential part of discipleship. Training and equipment are an important part of the work of the GZB. A spe-cific learning method is TEE. In several places the GZB is involved in this form of church-based theological education. The GZB wants to deve-lop more knowledge about TEE and participate in a strategic network of TEE organisations to be involved in the further development of this educational concept.

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6.3. Programme line ‘Serving’

Objective Congregations, in imitation of Jesus Christ, notice the people in the margins around them. They not only want to serve them unconditionally, but they also want to welcome and fully accept them as part of the congregation.

The love of Christ compels us to share His love with our neighbours. Within the programme line ‘Serving’ this becomes visible in deeds. Congregations must grow to get the neighbour in view, to share their gifts, but also to stand beside the other. Serving is more than a programme. It’s a way of life in which you give yourself to others. Diaconal work requires an open and inclusive community and involves marginalized people in the local community. In caring for particular needs of others, the love of Christ is shared, and the possibili-ty arises that people come to know God through the work of His Spirit. Involvement in the congregation, however, is never a condition for diaconal help: es-pecially the priestly vocation of the Church compels her to be active in and for the world. This may require a change in culture, because it is at odds with a culture of being closed; a culture that, unfortunately, can be a reality in congregations as well. The missional need of openness to the world and the realization that they are part of the world, means that the congregations ask themselves the question to what extent they are actually an open and inclusive faith community.In closed countries or in countries where the Chris-tian community is a minority, diaconal presence may be the most important way to show the love of Christ. In conflict areas diaconal attendance takes a special place in the promotion of peace and recon-ciliation. The context analysis proves that violence and insecurity will increase. Being present and, where possible, supporting initiatives to promote peace, will contribute to encourage the many small congregations under pressure and to keep them ‘open’.

a. Key Concepts • People in the Margins: These are people who

are often in the margins of society or even completely outside of the community. They have reduced access to education, employment, food, medical care, shelter, legal assistance, etc. The cause of exclusion can both be in society or in self-exclusion. Several factors are at the basis of marginalization, such as extreme poverty, disability, addiction, social or political reasons, religious background or sexual orientation. Exclusion is often determined by the context. This makes it necessary to work jointly with partners in order to get a clear picture of how these mechanisms are self-sustaining in a cer-tain context.

• Serving: The service of compassion is given as an assignment to every Christian, following the words of Jesus in Luke 10: 27. Serving aims at alleviating needs and providing the marginali-zed people with opportunities to develop their gifts and talents.

• Inclusion: People are created in the image of God, are fundamentally equal and are invited to be part of the Christian community where their dignity and their rights are respected. Exclusion is not Biblical and has no place in the Kingdom of God. The GZB will therefore work together with its partners to make people in the margin fully part of a community. The neighbour is not only a target for aid, but is also invited to be a full member of the congregation and to use his or her talents.

b. Strategic ChoicesIn each context, the GZB wants to determine how support can be given to involve people from the margins into the community, and how the often vicious circle of poverty and exclusion can be bro-ken. Within the various programmes the following strategies are essential to the GZB:

• Training & Awareness: The GZB is committed to ensure that congregations become aware of their diaconal task, and that they understand that inclusiveness is a hallmark of the Christian community. To achieve this awareness, training is required. The goal of the training is that the whole church, both leaders and members of the congregation, learns to see the most margi-

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nalized in their own context and provides an accessible environment for them. Eventually, awareness provides people in the margins with the opportunity to participate on an equal footing. The goal of Training & Awareness is threefold:

* Congregations are aware of their diaco-nal task and reach out to people in the margins of society.

* Congregations are open to and involve these groups in the congregation.

* People in the margins are more aware of their opportunities to participate in the congregation.

• Lobby & Advocacy: Carrying out the diaconal vocation also requires a commitment to struc-tural changes by the congregation. This means that unjust circumstances, such as unsafe work situations or underpayment, will be condem-ned. Work in these areas is closely linked to an increased awareness of injustice, along with the realization that faith communities are called to be a witness of a God of justice in an unjust world.

• Support for Projects of Congregations: The GZB particularly wants to support those diaconal projects that are developed and implemented in the local congregation. Through diaconal projects congregations are able to serve in their context in order to reach the most marginalized in their distress and concern.

The GZB no longer focuses on major sectoral pro-grammes. However, projects in the fields of educa-tion, medical care and work as part of an integrated programme will remain possible. It is precisely in these areas that marginalization is visible in society.

c. Development of expertise within the GZBIn the coming years, the GZB wants to build up expertise in the area of church diaconate. Church diaconate is more than doing good deeds and deve-loping all kinds of activities. Ultimately, the love of Christ becomes visible in diaconal acts. A first step will be to reflect on church diaconate with experts from the GZB support base. The desire is to stimu-late a broad diaconal movement among the Dutch

congregations that support GZB, inspired by the experiences of partner churches abroad. In addition to the theme church diaconate, the GZB will start a learning track around the theme of inclusion and a track aimed at reaching the most marginalized. This latter track has already started and will be conti-nued.

d. Emergency ReliefIn our world, which from a Western perspective seems to be more and more malleable, we experien-ce regularly that our society is at the same time very vulnerable. Natural disasters or disasters caused by human actions create situations where com-munities find themselves in an (acute) emergency. Although the GZB is not a relief organisation, the GZB wants to stand next to their partners in these moments and wants to help them to assist the affected population. Support through relief will mainly be focused on reconstruction. Especially in this phase, the congregation can be a witness through diaconal presence. The provided relief will always benefit the entire society and will strive to help people to sustain themselves by using their own gifts and talents.

6.4. Awareness-raising in the Netherlands

ObjectiveA mutually beneficial connection with the World Church leads to more involvement in missions within the congregations in the Netherlands. Lessons learned and experiences from the World Church are shared with the congregations in the Netherlands.

Within the GZB programmes, aspects of ‘Believing &Growing’ and ‘Serving’ are integrated as much as possible. A third aspect is added: ‘Awareness-raising in the Netherlands’. Mission awareness is increased by bringing in the wealth of the World Church and encouraging involvement in mission work and the commissioning of missionaries. The realization that the World Church is important to Dutch congregati-ons and vice versa can be enhanced this way. In this area of general awareness-raising, the two

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programme line objectives obviously play a role. In connection to this, the GZB can also draw attention to specific themes such as inclusion, an open and accessible congregation, and people in the margins. For some of these themes, the GZB is developing so-called learning tracks that provide input for reflection and awareness-raising. These specific themes will be included in the com-munication plan and linked to the campaigns in the Netherlands. Awareness-raising also gets a place in the GZB programmes. The general objectives are being made concrete for each programme, and on that specific level congregations in the Netherlands are challenged to reflect on their own role and responsibility.

6.5. Learning and accountability Accountability of the accomplished work is essen-tial, but this has no one-dimensional character. Traditionally, only the partner reports to the GZB on the implementation of projects. The GZB wants to break this traditional scheme and also ‘get their hands dirty’ by sharing responsibility for the imple-mentation of programmes. This indicates that the GZB wants to be accountable. This takes place on different levels:

• The GZB is accountable as an organisation to the members, but also to the congregations in the Netherlands and the church as a whole. The responsibility covers all of the activities at home and abroad. The GZB as organisation is annually (in summary) accountable for the implementation of its policy to the (strategic) partners.

• Within the programmes there is accountability to all parties involved: participating partner organisations and beneficiaries, as well as parti-cipating congregations in the Netherlands.

Accountability and learning are interconnected be-cause a sub-goal of being accountable is reflection on learning experiences for the future. Learning takes place within the GZB programmes. This becomes visible in several ways:

• Lessons learned within the programmes are shared with all relevant partners and em-

ployees. In that context, reflection and capacity development take place.

• Learning is done with partners through joint evaluations carried out at programme level or on specific aspects of programmes. These results are presented to all parties involved and thus play a role in the reporting to congrega- tions in the Netherlands.

• The GZB formulates research assignments linked to its key themes. These ‘learning tracks’ provide input for GZB policy development, but also for reflection in the Netherlands. For the coming years learning tracks are developed in the areas of inclusion, people in the margins, TEE, and contextualized material development.

6.6. Sending out missionariesOne of the most tangible forms in which mission work becomes visible is sending out missionaries. The GZB has over 100 years of experience in this area. Also, its support base considers commis- sioning missionaries to be a key task of the GZB.9 Still, sending out missionaries is no longer obvious today. Some mission organisations have completely stopped doing it. At the beginning of a new policy period, the GZB must therefore consider again whether she wants to continue sending people overseas. The answer of the GZB is a resounding yes. Sending out people remains a core task of the GZB. However, it is neces-sary to specify how and under what conditions the GZB wants to do this.

a. Why missionaries?First of all, because we believe that missionaries make a direct contribution to the development of congregations abroad, by adding something that a church itself does not have (expertise, time, etc.). Partners have also repeatedly stated the importan-ce and value of this input. In addition, commissio-ning people gives a deeper meaning to partnership. It is not so much about sending money, which often means ‘he who provides, decides’ but rather about people who want to serve others in imitation of Jesus. The gifts are the people.10 On a spiritual level, the presence of a missionary is

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a continuous reminder that we as believers around the world are one body of Christ. Missionaries inspire congregations, both in their workplace and in the Netherlands, to look around them. The missionary is best placed to connect congregations in the Netherlands with congregations abroad. In this way, the World Church acts as a mirror for con-gregations in the Netherlands and vice versa. Hans Visser (former missionary in Kenya), concludes: “By partnering with Christians from other cultures you become more critical of your own culture. If people are no longer sent overseas, this dimension will be lost and a church grows introverted and less critical of culture.”11

Home leave plays an important part: at that time the missionary is directly visible in the sending congregation. Church members want to get to know the missionary themselves. This mutual meeting is important. The mirror held up by the mission worker can help the congregation to develop its own vision for mission. This requires more attention and better guidance of the missionaries before their home leave.Finally, the fact that congregations in the Nether-lands often feel a much greater commitment to missionaries than to projects, plays a role. Mission is brought home through the stories missionaries share with the congregation. Ultimately, money does not tell a story, but people do.

Consequence for the GZB:• To reflect on how to shape the home leave. How

can this be shaped so the missionary can really fulfil that mirror function? What can we learn from other mission organisations?

b. How to send outThe GZB preferably sends people overseas in coo-peration with partners abroad. Mission services in (international) teams are rare. This requires a more intensive guidance and support from the GZB (by Skype or face to face) for workers in isolated situa-tions. Examples include the organisation of regional retreats for missionaries and special attention to missionary families. Another option is to have mis-sionaries join retreats and courses of other (interna-tional) mission organisations working in the same country or region. This increases the network of the missionary and creates access to specific expertise.‘Isolated’ mission services like this are vulnerable. Our contribution can, after all, be rejected and undervalued. This is a real problem in the present si-tuation where missionaries are part of the structure of the partner. Another organisational structure, where the missionary is part of a programme team, which comprises various parties (including the part-ner) besides the GZB, could liberate the missionary of that burden. Sending people overseas is not only about the work itself, but also about the missionary’s presence in the community and congregation (‘being’). Both aspects need attention in the supervision and in the ongoing learning trajectory of missionaries. The GZB is aware that this emphasis on being present requires a long-term investment in mission services to some contexts (12-20 years). Learning a language and culture often takes many years. This first period is crucial for the further continuation of the mission service. What’s more, it takes time and effort to build relationships with people, and for this maste-ring the language is essential. The current global context raises the question whether Western missionaries are always the most appropriate people to be present in a certain area. This applies especially to the more closed countries in the Middle East and Asia. Increasingly, Christians from the South (Egypt, Central Asia) are engaged

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in cross-cultural mission. They often already know the language and culture of the region. The GZB would like to enable South-South mission services there where specific opportunities appear. We will particularly focus on opportunities that come on our path through our partner network. Finally, the Netherlands itself is also becoming ‘mission field’. For that reason South-North mission services are among the concrete possibilities in addition to existing forms of mission service.

Consequences for the GZB:• The GZB is seeking strategic partnerships to

enable South-South and South-North mission services. It is important to discover what we as GZB can contribute and receive ourselves. Otherwise, the GZB runs the risk of being pus-hed into a donor role.

• A more intensive guidance and support for the missionary. This should be embedded within the new organisational structure. Annual retreats play an important role.

c. Profile of the missionaryWhere previously the role of the missionary in con-nection to the partner abroad was emphasized, now increasingly their role in the church in the Nether-lands is underlined. This position goes beyond just awareness-raising. Their role is also about instiga-ting change in congregations. The missionary can then be seen as:

• Translator of experiences and stories from the World Church to a congregation in the Nether-lands. These are not only success stories. There should also be space for honestly pointing out difficulties and mistakes.

• Facilitator of the mirror function: missionaries are able to mediate between congregations in the Netherlands and abroad, e.g. by acting as host during trips organized by the GZB.

• Example of how the lessons of the World Church can be embedded in one’s own daily life. This is done without putting the missionary on a pedestal.

It is important that the partner is aware of this task of the missionary and that they allow the missio-nary to fulfil these tasks in the Dutch congregations.

The type of missionary required differs per context. Yet common features may be identified. Without being exhaustive, we focus in this policy plan on the following aspects:

• A committed Christian, as demonstrated by their life story (testimony)

• A joint calling together with the sending congre-gation

• A serving attitude and a willingness to learn• Relational• Part of the context (knows language and culture)• Ability to adapt themselves to a new situation

(flexibility)• A willingness to suffer• An agent of change: is the missionary able to

inspire change, both among the congregations in the Netherlands and the partner.

Consequence for the GZB:• Specific coaching and training of these charac-

teristics takes place within the ongoing learning trajectory for missionaries that is developed by the GZB.

d. From training to return A missionary is expected to possess cross-cultu-ral skills, which are increasingly important in the Netherlands as well as abroad. After returning to the Netherlands these skills can benefit the church, as well as new expressions of church (pioneering churches). The cross-cultural experience of the mis-sionary is useful, because it requires imagination and ‘out of the box’ thinking. Lessons learned from the mission service abroad can be applied very well after returning to the congregations in the Nether-lands. Already in the training before the mission service attention must be given to the development of these cross-cultural skills, e.g. by volunteering in a multicultural neighbourhood or at a refugee centre. This part of the preparations can also be done together with other church members who want to work in a cross-cultural setting. Because of migra-tion the congregations in the Netherlands find themselves increasingly confronted with the world around. Ongoing learning fits into the concept of inclusive congregations: the skills of the missionary

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are needed in the Netherlands to build up these accessible congregations.In this way, a continuous line of training, from mis-sion service to return, is created that can be fruitful for the local congregation both abroad and in the Netherlands.

Consequences for the GZB:• The GZB invests in training and internships

for missionaries prior to the mission service in order to gain experience in a cross-cultural setting.

• The GZB actively seeks possibilities for de-ploying missionaries after their return. This could be within their own congregation or through national organisations (e.g. IZB, ICP, PKN).

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7. Worldwide network

7.1. Place of the GZB in the church and congregations The GZB has a unique position within the Protes-tant Church. Many congregations support the work, and in this way the GZB helps to shape the missi-onal and diaconal calling of the church as a whole. The GZB fulfils this role together with ‘Kerk in Actie’ (Church in Action), the other mission organisation within the Protestant Church. There is coordination between them, and when themes are relevant to congregations, joint reflection is pursued. In various fields, there is direct cooperation, including safety and training. Cooperation with the IZB is important to the GZB. The IZB states in its explanatory notes on the IZB Focus Track: “The mission field in the Netherlands is part of the global mission field. It is our belief that we can and should learn from our brothers and sisters in other parts of the world. This exchange can help us to look with new eyes at our own context and our own church. To do this, we want to cooperate with the GZB.”12 No fundamental separation can be made between mission abroad and in the Netherlands. By connecting the Dutch congregations to the diversity of the World Church, the richness of Christ is understood at a deeper level. It is a great mystery that faith communities worldwide, the Netherlands included, are united with Christ and made into one body.

The church of Christ is a church that has been sent. This calling of the church has consequences for mis-sion work and for the deployment of missionaries in particular. The calling of a church member should be embedded in the whole of the congregation and is therefore not individualistic. The congregation shares and carries the calling and knows it is part of it. The GZB wants to work together with the congre-gations in the Netherlands to fulfil this calling, and does not act in the place of the congregations. The GZB wants to support the congregations in their task. The GZB attracts many congregations because of the added value offered in several areas:

• Holistic: Makes no distinction between dia-conate and proclamation, between word and deed, as this is one unity. The programme lines ‘Believing & Growing’ and ‘Serving’ (Project 10 27) are two sides of the same coin.

• Sending Overseas: The GZB is an experien-ced sending organisation, with an extended network of churches, in which people can be deployed. Mission services have a church base, so wider support can be mobilized that goes beyond the support of the missionary’s home church.

The GZB connects the congregations within the Protestant Church in the Netherlands (PKN) with churches and partner organisations abroad. Congregations are, wherever they are, together disciples of Christ and have a desire to share their lives with others. The GZB is not the owner of the work, but facilitates the connec-tion and the involvement of congregations in the World Church and in specific mission work.

• Reflection: The GZB supports, together with other partners of the Protestant Church, congregations to consider and assess the challenges they face in terms of mission and diaconate.

• Partnership: Assumes cooperation with local partners and strives for a contextual way of working. Has a long-term commitment to the target group, the congregations where the GZB is involved. This makes mutual learning possi-ble, the work is not one way.

a. Challenges for the futureThe GZB wants to position itself within the whole of the PKN, and for that reason it is advocating for a structure, in which the various implementing organisations of the church (incl. GZB) have a recog-nized place. The GZB is willing to be accountable to the church authorities on how congregations that appealed to the GZB have been supported in their missionary calling. Coordination and cooperation within the network are crucial and require a good model.13 The GZB is an association of individual members, who are mostly members of a local congregation that are the ‘moral owners’ of the GZB. Mission is indeed the calling of the church. Congregations are asked to support the work of the GZB in general or through programmes and the commissioning of missionaries. At the same time, there are many activities taking place in the congregations that sometimes, but often do not, request the support of the GZB.14 The challenge for the GZB is to invest the coming years in the connection with the congre-gations in the Netherlands. Diaconate is an essential part of mission and despite the strong competition in the charity sector, the GZB will draw the attention of local congregati-ons to its diaconal programme. Supporting diaconal projects around the world is more than just giving them a place on the offering schedule, it also calls for reflection on the question what this commit-ment means for church life and the believer’s indi-vidual life in their own context. Diaconate belongs to the heart of the congregation and touches - even when it deals with people far away - our own way of life. In many cases, people are diaconally concerned,

but their efforts have no structural connection to the whole of the congregation.The position of the pastor in the churches is changing. There is more emphasis on mobility, and more pastors have a part-time position. Pastors will, in most cases, join the existing practice regarding mission, and as ‘laymen’ in this area will not take up a leading role. Choices within congregations are often made impromptu, so there is little room for reflection. The significance of involvement in mission worldwide for the local congregation is then not discussed. Of growing importance are the Home Front Com-mittees (HFC) that support the mission service of particular workers through prayer, compassion, practical assistance, and promoting financial contributions from both the sending church as well as family and friends. In many cases, these com-mittees are placed under the mission committee of the local congregation and there is a direct link with the church council. Elaboration of the role of the HFC is desired, including implementation of the lessons learned from the missionary in the congre-gation itself. By strengthening the role of the HFC, the sharp distinction between ‘home’ and ‘mission field’ disappears. Home front and mission field are blending more and more.

b. Intention of the GZBThe desire of the GZB to work with partners towards open and inclusive congregations means that the GZB also positions itself in the same way in relation to congregations in the Netherlands. The GZB is open to initiatives from congregations and its mem-bers in which we recognize this desire.

• Mission and diaconate get a place in the heart of the congregation. Cooperation with the IZB is sought after. In this cooperation, the GZB will draw attention to the dialogue with the World Church and the vocation to mission. Missio-naries will play an important role as a visible connection to the worldwide church.

• The GZB wants to inspire church council members, pastors and committee members for mission. Materials for reflection, Experience 10 27 trips, partnerships with congregations, etc. are important tools to achieve this.

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• The GZB wants to develop a ‘help desk’ where initiatives, ideas and people with a calling to mission can turn to. In this way, congregations and individuals can come to the GZB with all their questions about mission.

• A newly to be developed communication stra-tegy will support this. It aims at delivering a consistent message in the next policy period to all stakeholders.

• Dutch congregations will share responsibility for the implementation of the work by partici-pating in a programme team. Support relations managers at the office will be responsible for specific clusters of congregations involved in concrete mission work. A cluster consists of sending and partaking congregations involved in a programme.

• Various target groups in the congregations (e.g. youth, pastors etc.) will be involved, especial-ly through the above-mentioned clusters of congregations. This will lead to a more tailored approach. Diaconal committees are also widely approached through the label Project 10 27.

• Being an open and inclusive congregation should be experienced by the members. Through the programmes and opportunities offered by Experience 10 27 people are invited to meet the World Church. This experience is life-changing, both directly and personally as well as indirectly for the local congregation. Raising awareness plays a major role.

• In addition to the focus on the congregation as a whole, the individual will also be approached. The GZB remains a membership association with individual members.

• Funds are raised in several ways. Especially fundraising among the local congregations asks for extra effort from the side of the GZB. Through greater involvement in specific programmes, we may expect more income from the congregations. More missionaries will also lead to an increase in revenues. Members will be contacted through the usual methods. However, it can be expected that participation in GZB trips will lead to more income from individual participants.

7.2. Place in the worldwide partner networkThe GZB has a worldwide partner network. The di-versity within this network is great. The core of the partnership is the common desire to serve people through the Gospel. The GZB develops its network based on the desire to contribute effectively to church development. This means that core partners of the GZB should have objectives in which the GZB wants to share res-ponsibility. Basically, these are partners that share an adequate recognition of each other’s identity in order to achieve this common desire. In addition to core partners, the GZB has strategic partners that make a significant contribution in supporting congregations to achieve these com-mon goals. The GZB has an extensive network of theological institutions and partners involved in theological training, or in specific areas of interest (e.g. reaching out to Muslims). The GZB invests in its partners, but always with the goals at the congrega-tional level in mind. A specific form of strategic partnership is suppor-ting partners to develop activities in countries and/or regions where South-South mission services are more effective or where mission is only possible in that way. Together with a strategic partner such a mission programme can be developed and imple-mented.The GZB wants - challenged by its partners - to become a strategic partner itself. The current role is mainly that of a donor. As a donor, the GZB makes people and resources available to the partner. The partner is accountable for the contribution recei-ved, pushing the GZB into a dominant position. The GZB wants to reach a new, more equal partnership with its partners, in which it gets its ‘hands dirty’ and shares responsibility in the implementation. Specifically this means:

• Developing programmes together with part-ners, in which objectives are formulated on a congregational level. This is a spiritual process in which the guidance of the Spirit is needed.

• All partners involved contribute to the imple-mentation of these long-term programmes by taking ownership of certain parts, or by the mobilization of people and resources.

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• Most important in the report is whether, on the level of the target group and/or congregations, something of our common missional desire is becoming visible.

• In the programme development phase, the GZB brings in objectives for the congregations in the Netherlands, and partners make their own contribution towards it. Possibilities include sharing inspiring or challenging stories and possibilities for travel and exchange.

• Programmes are evaluated (sometimes ex-ternally), so we can learn together from the implementation.

In various regions the GZB has a role as network organisation. GZB partners meet, exchange experi-ences and encourage one another. For the GZB it is important to develop a network, in which mutual learning can be realized. Partners bring in their own expertise and may possibly become a strategic part-ner of another partner organisation. Within this set-ting new opportunities can arise in which the GZB can participate. This network, in principle, is open: partners can share relationships with other part-ners, donors, etc. The regional coordinator becomes a facilitator. The GZB acts within this network as an initiator and as a broker of knowledge. Networks of both partners and the GZB are shared. In a limited number of areas the GZB itself brings in expertise: youth work, contextualization, discipleship and learning, church diaconate, and reaching the most marginalized. In addition, the GZB has connections with the Chair ‘The Church in the context of Islam’ (Prof. B.J.G. Reitsma, Free University, Amsterdam) and the Chair ‘Secularization Studies’ (Prof. H.J. Paul, Rijksuniversiteit Groningen). The knowledge gained from these chairs can be applied more widely within the organisation.

7.3. From control to relationshipIn the new policy term the GZB is developing itself into a strategic partner for congregations in the Netherlands and partners abroad. This requires a relational instead of a bureaucratic organisation. The latter focuses on processes and protocols and hence always threatens to become an end in itself. A relational organisation is directed outward and

is seeking real change. For the GZB this means that it draws upon the power of the people with whom it cooperates, and that for the sake of capacity, the controlling model is relinquished. In the words of Michael Gecan:

“When they act, as they act, people change. The poor become less poor. The disconnected of all races and classes engage. The marginalized begin to move towards the centre. The powerless gather, organize, and act. Victims get their first taste of victory. At the core of the relational culture is a belief in the ability of most people to grow and develop, as well as faith in the newly arrived or recently organized people or formerly excluded people to exert their new-found power in effective and responsible ways.” 15

As a relational organisation, the GZB recognizes the inherent strength of the congregations in the Netherlands and the expertise that is found there, but also in the partner organisation and the congre-gations abroad. The GZB seeks to connect people with the work and for them to recognize their own responsibility. Knowledge does not belong to experts, it comes from everywhere. The expertise of the GZB is to connect and deepen this knowledge to improve the programmes. The strength of the GZB is to do that in a careful way together with all involved parties.Within the ‘GZB community’ everyone is held accountable for his or her contribution to the realization of our goal. The GZB community seeks to integrate office staff and staff that is sent overseas, and is completely open to others who want to con-tribute to the objective of the GZB. The use and role of employees is less determined by a job profile, but mainly by their own abilities.

Consequences for the GZB:• A system of planning and accountability will be

developed in which equality and mutual learn-ing take centre stage.

• Within projects and programmes the responsi-bility is shared with the local congregation.

• Being open to initiatives of congregations and partners and strengthening these with exper- tise from within the GZB.

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• Increasing the connections between congrega- tions and the work and making exchange oppor-tunities possible.

• Strengthening short-term mission in which church members gain experience and become part of the GZB community.

• Offer internships in several areas, including for

students of missiology, theology, development aid, etc.

• Capacity development of staff is central; development of a good intranet which facili-tates communication between the office and the work areas, and investment in intervision between employees.

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8. Internal Structure

The coming years the GZB wants to build an orga-nisation that fits the principles of this multiannual policy plan. In the future organisation the following principles are important:

• Joint Calling: Mission is a spiritual matter, and requires a community in which the core values of the organisation are shared, with mutual respect and commitment to the common goal. Common prayer, reflection and cooperation are essential. The community encompasses office staff and missionaries. Internal communication is essential. The GZB is therefore investing in the development of PLEK (intranet of the GZB) and modern ways of communication.

• Effective: A clear accountability structure is needed so that, in terms of results, the accom-plished work can be reported to everyone. The GZB wants to invest in this over the coming years. Within this framework a new software system will be considered, preferably a system

in which partner organisations can deliver their programme input.

• Flexible: Based on the programmes, people with specific expertise, programme coordina-tors from outside the GZB, representatives of congregations etc. will become involved in the work. This calls for flexible ways to deploy people, ánd for the development of an active volunteer policy. The GZB will, among other things, seek office volunteers to support the various programmes.

• Open: As an open organisation, the GZB would like to receive home front committees, repre-sentatives of congregations, youth groups, etc. at the GZB office. Moreover, office workers are working in programme teams and will have more international consultations. This asks for more flexible workplaces. Adaptation and extension of the office is needed.

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9. Recommended literatureBosch, David J., “The Vulnerability of Mission”, Baptist Quarterly 34, nr. 8 (1992), 351–63.Bosch, David, Transforming Mission: Paradigm Shifts in Theology of Mission. American Society of Missiology Series 16 (Maryknoll: Orbis Books, 1991).Gecan, Michael. “Three Public Cultures.” In: Yours the Power: Faith-Based Organizing in the USA, edited by Katie Day, Esther McIntosh and William Storrar (Leiden: Brill, 2013), 107–19.Doleweerd, J. van, Dauw op de Aarde (Apeldoorn: De Banier, 2014). Hof, Eleonora, Reimaging Mission in the Postcolonial Condition: A Theology of Vulnerability and Vocation at the Margins (Zoetermeer: Boekencentrum, 2016). Irvin, Dale T., “World Christianity: An Introduction”, The Journal of World Christianity 1, nr. 1 (2008), 1–26.Jenkins, Philip, The Next Christendom: The Coming of Global Christianity (Oxford: Oxford University Press, 2011).Kritzinger, Johannes N. J., “A question of mission-A mission of questions”. Missionalia 30, nr. 1 (2002), 144–173.Paas, Stefan, Vreemdelingen en priesters: Christelijke missie in een postchristelijke omgeving (Zoetermeer: Boekencentrum, 2015).“Together towards Life: Mission and Evangelism in Changing Landscapes”, International Review of Mission 101, nr. 2 (2012), 250–80.Volf, Miroslav, Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation (Abingdon Press, 2010).Wild-Wood, Emma. “Mission, Ecclesiology and Migration.” In: Mission on the Road to Emmaus: Constants, Context, and Prophetic Dialogue, edited by Cathy Ross and Steve Bevans (London: SCM Press, 2015), 51–66.Wright, Christopher, The Mission of God: Unlocking the Bible’s Grand Narrative (Downers Grove: Inter Varsity Press, 2006).Wright, Tom, How God Became King: Getting to the Heart of the Gospels (London: SPCK, 2012).

References

1. Samen voor het Leven. Zending en evangelisatie in een veranderende wereld (Raad van Kerken, 2013) http://www.raadvankerken.nl/pagina/2641/samen_voor_het_leven.2. Paul G. Hiebert, Anthropological Reflections on Missiological Issues (Grand Rapids: Baker Academic, 1994).3. In places where the GZB supports institutions sustainability naturally has a place, but the main objective for the GZB is not on an institutional level. For both parties the desiere to discover what it means to be the church of Jesus Christ remains. 4. Andrew F. Walls, “The Ephesian Moment: At a Crossroads in Christian History,” in The Cross-Cultural Process in Christian History: Studies in the Transmission and Appropriation of Faith (Maryknoll: Orbis Books, 2002), 72–81.5. David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission, American Society of Missio-logy Series 16 (Maryknoll: Orbis Books, 1991), 378.6. Johannes N. J. Kritzinger, “A Question of Mission-A Mission of Questions,” Missionalia 30, no. 1 (2002), 160. 7. Jan Rood, Een wankele wereldorde. Clingendael Strategische Monitor (Den Haag: Instituut Clingendael, 2014). 8. Philip Jenkins, The Next Christendom: The Coming of Global Christianity, 3rd ed. (Oxford: Oxford University Press, 2011).9. The Great GZB Survey 2016 (March 2016).10. Hans Visser en Wilbert van Saane, “De gaven zijn mensen”, in: Als uw leerlingen tussen de volken... : op zoek naar de missionaire roeping van de Protestantse Kerk in Nederland anno 2010, edited by Jaap Breetvelt and Philip Quarles van Ufford (Zoetermeer: Boekencentrum, 2010), 99–110.11. Hans Visser en Wilbert van Saane, “De gaven zijn mensen”, 104.12. Explanatory note on the IZB Focus Track (Amersfoort: IZB, 2016) 7 (document can be requested at IZB). 13. ‘Och of al het volk profeten waren!’ Advice concerning the future connections between the Protestant Church in the Netherlands (PKN) and the ‘modular executive organisations’ (MUOs) (Utrecht: PKN, April 2016). Advice has been given by the committee Van Dijk.14. The changes in the Dutch congregations are happening rapidly and the position and role of the tradional mission committees is shifting. In some congregations the mission committee is developing into an executive organ of the church council (as a ZWO committee) and there it has a role in the commissioning of missionaries through several mission organisations. In other cases the church council recognises the specific role of the GZB and the mission comittee is more focused on the work of the GZB. The connection with the GZB is less taken for granted. The difficulty of finding people for the comittees is growing. In placing mission under the mission committees, the danger is that these committees lose connection with the congregation as a whole.15. This is in contrast with a bureaucratic organisation where “a rhythm of meetings, planning, memos, reports, studies, and more meetings ripples through (its) culture.” Michael Gecan, “Three Public Cultures,” in: Yours the Power: Faith-Based Organizing in the USA, ed. Katie Day, Esther McIntosh and William Storrar (Leiden: Brill, 2013), 107–19.

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