Prelude to the Series:

Four Integrated Approaches Transforming World Christianity (Revolutionalizing Our Mission, Theology, and Ministry) –

Polycentric, Polyvocal, Intercultural, and Integral

Welcome to exploring Christian mission, theology, and ministry, invigorated by the powerful fusion of polycentric, polyvocal, intercultural, and integral approaches. This series underscores the capacity of these methodologies to traverse cultural divides, uplift communities, and impart the profound Gospel message more effectively.

Polycentricity, recognizing multiple influence centers, disrupts the idea of a singular dominant group in the Christian community. It champions various perspectives, fostering inclusion, diversity, and a comprehensive strategy to grapple with global challenges.

Polyvocality emphasizes a multifaceted Christian expression. It validates diverse cultural and theological voices, creating an empowering platform for marginalized communities and adding an authentic resonance to our mission work.

Intercultural engagement binds polycentricity and polyvocality. It celebrates interaction and value exchange between cultures, eliciting transformation through mutual respect and knowledge sharing, thus widening our theological comprehension and missiological strategy.

The integral approach, a Latin American concept of holistic mission, addresses all human needs, whether spiritual, physical, or societal. It highlights the church’s integral role in every facet of human life.

These approaches dismantle dominance by a single voice, culture, or perspective, offering a multifaceted view of the Gospel. They foster collaboration, form supportive alliances, and facilitate a context-sensitive, culturally empathetic, and transformative Christian practice.

Embracing these principles helps the church navigate the complexities of our globalized world, encouraging inclusivity and a deeper appreciation of God’s diverse creation. Join us on this inspiring journey towards a transformative, interconnected approach to Christian missions, theology, and ministry.

This series considers each of these four integrated approaches to mission, theology, and ministry:

Part A: Polycentric Christian Mission, Theology, and Ministry: An Introduction – “From Everyone to Everywhere” (click HERE).

Part B: Polyvocal Christian Mission, Theology, and Ministry: An Introduction – “Many Voices, Valued Perspectives” (click HERE).

Part C: Intercultural Christian Mission, Theology, and Ministry: An Introduction – “Unity in Diversity, Embracing All Cultures” (click HERE).

Part D: Integral Christian Mission, Theology, and Ministry: An Introduction – “Holistic Transformation, Unifying Gospel Proclamation and Demonstration” (click HERE)

So let’s delve into polycentric mission, theology, and ministry.

Polycentric Mission, Theology, and Ministry

“Mission is from everywhere to everywhere, and from everyone to everywhere.” This idea encapsulates the principle of polycentric missiology. Mission work is no longer merely from the ‘Christian West to the rest’. Instead, Christian mission can and does emanate from all parts of the globe to all parts of the globe. Christianity is global, every culture and region sends and receives missionaries, and the Good News of the Christian faith is shared cross-culturally in all directions.

“Polycentric mission recognizes that God’s mission is not limited to a single organization or group but is a collaborative endeavour involving diverse individuals, churches, and communities, each contributing their unique gifts and perspectives.”
David Bosch (2011).

This polycentric approach is reshaping Christian ministry and mission. But where did it come from? Who are the influential thinkers in the field of polycentric scholarship? How do we put polycentric approaches into practice?

“Polycentric” refers to a system, structure, or model characterised by multiple centres of mission, ministry, power, or influence rather than a single central authority. This concept, which can apply to various domains such as mission, ministry, governance, economics, urban planning, or environmental management, implies decentralisation of authority and encourages diverse and independent decision-making. A polycentric system promotes flexibility and adaptability, allowing different centres to operate autonomously and interdependently while contributing to the collective whole. Polycentricity values the capacity for localised solutions to problems, recognising that one-size-fits-all strategies may not be universally effective or appropriate.

You can skip to the end of this post if you want to read about how you can put polycentric approaches into practice in Christian ministry and mission. But I encourage you to read and reflect on the background of the polycentric approach first.

Contents of this Online Article on Polycentric Mission and Ministry

Polycentricity in Nature and Humanity
Biblical and Theological Foundations for Polycentric Mission and Ministry
Polycentric Approaches are Reshaping all Fields
Contributions to Polycentricity: The Seminal Work of Elinor and Vincent Ostrom
Vincent Ostrom: “The Intellectual Crisis in American Public Administration” (1973)
Elinor Ostrom: “Governing the Commons” (1990)
Polycentric Approaches to Christian Ministry: The Influence of Newbigin, Taylor, and Roxburgh
Polycentric Approaches to Christian Mission: The Influence of Escobar, Franklin, Handley, Newbigin, Roxburgh, Sanneh, Walls, and Yeh
The Munich School of World Christianity and Klaus Koschorke’s Contributions to Polycentric Missiology
Respecting the Centres
A Summary of Polycentric Christian Leadership and Ministry
A Summary of Polycentric Christian Missions and Missiology
Practical Ways We Can Apply Polycentric Approaches to Ministry and Mission
Practical Ways We Can Apply Polycentric Approaches to Theology and Missiology
Conclusion: Polycentric Approaches are Essential and Renewing
Further Reading

Also, see the companion post “Polyvocal Christian Mission and Ministry: An Introduction: Many Voices Contributing and Heard” by clicking HERE.

1. Polycentricity in Nature and Humanity

Polycentricity, the principle of authority or power being distributed across multiple focal points, pervades natural and human-orchestrated settings. Here are some notable illustrations:

Natural Environments:

Ecosystems: Arguably, one of the most striking exhibitions of polycentricity in nature is seen in ecosystems, where a diverse array of species partake in a complex web of interrelationships, each boasting their unique behaviors, functions, and sway over the system. The system is a collaborative effort with no single species reigning supreme.

Human Brain: In its intricate design, the human brain mirrors polycentricity. Different regions carry out distinct tasks, but all communicate and cooperate, spawning a harmonious consciousness and seamless physical functioning.

Genetic Networks: Genetic networks are another case in point. Genes, regulatory elements, and biochemical pathways intersect in elaborate patterns to mold an organism’s traits. In this case, too, polycentricity reigns supreme, with no central controller orchestrating the proceedings.

Human-made Environments:

Internet: The Internet epitomizes a human-engineered polycentric structure. This worldwide network of autonomous yet interlinked devices, servers, and systems lacks a central governing entity. Instead, it relies on several operational and governing focal points.

Urban Planning: Modern cities, too, exhibit polycentric traits. They often harbor multiple hubs of activity like business districts, cultural epicenters, and residential locales, each resonating with its own distinct identity and raison d’être.

Polycentric Governance Systems: In such systems, multiple jurisdictions – each with its specific rule-making and enforcement authority – overlap. Environmental stewardship, for instance, often involves a tiered structure of local, regional, national, and international bodies, each with a defined role.

Decentralized Digital Currencies (Cryptocurrencies): Digital currencies like Bitcoin exemplify polycentricity in a contemporary context. The decentralized peer-to-peer network facilitates direct user transactions sans intermediaries. The absence of a centralized authority underscores polycentricity.

Decentralized Autonomous Organizations (DAOs): DAOs, are an innovative organizational structure leveraging blockchain technology and decentralized governance. Here, decision-making power is dispersed among stakeholders, aptly demonstrating polycentric principles.

These instances underscore the prevalence of polycentricity in many natural and human-centric contexts. They involve multiple centers of decision-making, control, or influence that interplay to yield results.

2. Biblical and Theological Foundations for Polycentric Mission and Ministry

Scriptural exegesis elucidates a theologically robust framework for an approach to mission, theology, and ministry that is innately polycentric. A polycentric model fosters multiple nuclei of authority and sways within the worldwide Christian community. The concept challenges the centralized power and decision-making paradigm, emphasizing the need for distribution centers of influence. Herein, the fundamental elements underpinning this approach are probed, aided by scriptural references and passages elucidating the principle of polycentricity.

God’s Universal Design: Genesis 12:3 unveils God’s promise to Abraham that all earthly families will be blessed through his lineage. This divine covenant transcends the borders of a single nation or ethnic group, signaling God’s aspiration for all cultures and countries to partake in the divine plan of salvation. It insinuates a polycentric framework that treasures myriad perspectives and manifestations of faith.

The Discipleship Mandate: The Great Commission, represented in Matthew 28:19-20, conveys the command from Jesus to His followers to disciple all nations. This mandate underlines the worldwide reach of the Gospel, contesting a centralized methodology in mission and ministry. It underscores the necessity of engaging with assorted cultures and establishing numerous Christian influence centers.

Gentiles’ Inclusion: Acts 10:34-35 illustrate Gentiles’ acceptance in God’s salvation plan. Peter proclaims, “In reality, God shows no favoritism, but in every nation, anyone who reveres God and upholds righteousness is acceptable to God.” This proclamation accentuates the equal status of all believers, irrespective of their cultural roots. It encourages a polycentric model valuing the inputs and viewpoints of diverse cultural and ethnic conglomerates.

Church’s Unity: Ephesians 4:4-6 expounds on the Church’s unity, declaring, “There is one body and one Spirit—just as you were summoned to the one hope belonging to your call—one Lord, one faith, one baptism, one God and Creator of all, who is above all and through all and in all.” This passage spotlights the intrinsic unity among believers, transcending geographical and cultural frontiers. It promotes a polycentric comprehension of the Church that acknowledges the ubiquity of God’s Spirit in diverse environments.

Multiplicity of Gifts: The diversity of spiritual gifts within the body of Christ is elucidated in 1 Corinthians 12:4-6. Paul writes, “There are varieties of gifts, yet the same Spirit; there are types of service, yet the same Lord; there are diverse activities, but it is the same God who activates all in all.” This passage validates the different gifts and roles within the Church, stimulating a polycentric methodology valuing each member’s unique offerings.

The New Jerusalem Vision: Revelation 7:9 offers a glimpse of the New Jerusalem, where an immense throng from every nation, tribe, people, and language assemble before God’s throne. This vision underscores the consummation of God’s plan of redemption, incorporating individuals from all corners of the globe. It bolsters a polycentric method that appreciates the Church’s diverse faith expressions and cultural contexts.

These biblical fundamentals unveil God’s design for a polycentric approach to mission, theology, and ministry. They highlight the importance of engaging with diverse cultures, acknowledging multiple centers of Christian influence, and valuing distinctive contributions from various cultural and ethnic groups. Polycentricity aligns with the biblical narrative by confronting power centralization and fostering inclusivity, diversity, and cooperation within the worldwide Christian community.

The biblical and theological bedrock of a polycentric approach to mission, theology, and ministry rests upon God’s inclusive scheme, discipleship mandate, Gentiles’ inclusion, Church’s unity, gift diversity, and the New Jerusalem vision. These foundations uphold a polycentric understanding of the Church that respects varied viewpoints, acknowledges multiple centers of authority, and engenders collaboration and mutual respect. By welcoming polycentricity, the Church can effectively interact with diverse cultures, empower local communities, and propagate a more holistic understanding of the Gospel message.

3. Polycentric Approaches are Reshaping all Fields

Polycentric approaches are everywhere these days. Polycentricity, in governance, politics, leadership, business, mission, and Christian ministry, denotes a system where multiple decision-making units, each with autonomous authority and jurisdictions, function independently yet interdependently. Polycentricity decentralises authority, promotes diversity, and fosters a collaborative approach, fostering resilience and adaptability within a system.

“Polycentric systems provide decision-making opportunities at multiple scales, fostering the involvement of diverse actors and enabling context-specific solutions to complex problems.”
Elinor Ostrom (2010).

Emerging from the Greek term meaning “multiple centers,” polycentricity stands as a pivotal construct spanning diverse disciplines. The principle embodies systems populated by numerous autonomous yet symbiotic decision-making entities.

Within the governance and political science domain, polycentricity materializes as an embodied characteristic of federal systems where authority is diffused across varying echelons of government. This concept challenges the traditional centralization model, sanctioning diverse constituents to influence decisions more suited to local requisites and contexts.

From leadership and corporate contexts, polycentricity becomes palpable in organizational blueprints that foster distributed leadership. In this model, decision-making is no longer confined to a singular CEO or board. Instead, it’s disseminated across distinctive departments or teams.

Within the sphere of law, Lon Fuller, a legal scholar, was the first to introduce the idea of polycentricity. It delineates legal confrontations entailing a multitude of interconnected issues and parties. These problems and potential resolutions merge to form a labyrinth of interdependent associations, challenging the typical, linear litigation process.

Elinor and Vincent Ostrom, economists, further expounded on polycentricity, applying the principle to managing shared resources. They posited that a polycentric system could pave the way for more effective and sustainable resource management, contrasting with centralized or privatized approaches.

Political science brings forth polycentric governance as a viable alternative to centralized frameworks, illuminating a system in which power is dispersed across various strata of government. This model proffers adaptability, heterogeneity, and resilience, stimulating solutions more harmoniously with local circumstances.

Urban studies counterpose polycentric urban regions to conventional monocentric city models. Spearheaded by academics like Walter Christaller and August Lösch, this notion implies urban spaces punctuated by multiple activity hubs, mirroring contemporary metropolises’ complex, interconnected nature. These numerous centers have the potential to amplify a region’s economic robustness, resilience, and sustainability.

Lastly, within the contexts of mission and ministry, polycentricity underscores a cooperative, synergistic approach wherein multiple mission bodies or churches labor towards a shared objective, each carrying unique strengths and vocation. It recognizes the diverse gifts and roles within the body of Christ, as documented in 1 Corinthians 12, and cultivates unity amidst diversity. A polycentric methodology in Christian ministry allows for various autonomous yet interdependent ministries within the church. This can facilitate more nuanced and locally pertinent expressions of faith, amplifying the church’s comprehensive testimony and service to the world.

Hence, across a variety of disciplines, polycentricity offers a transformative prism through which the inherent complexity and interdependence of contemporary societies and systems can be explored, comprehended, and addressed.

4. Contributions to Polycentricity: The Seminal Work of Elinor and Vincent Ostrom

Elinor and Vincent Ostrom are seminal figures in the field of polycentricity, expanding its scope beyond law and urban studies to include governance and political economy. They identified polycentricity as a versatile tool for understanding complex systems where many decision-making units operate autonomously but interactively.

In the realm of governance, Vincent Ostrom viewed polycentric systems as an alternative to traditional centralised systems. His seminal work, “The Intellectual Crisis in American Public Administration” (1973), conceptualised governance as a polycentric system with multiple autonomous decision-making centres. He argued that these systems provided more effective governance by allowing diverse entities to make decisions, increasing adaptability and resilience.

Elinor Ostrom, on the other hand, applied polycentricity to the management of common-pool resources in her influential book, “Governing the Commons” (1990). Challenging the then-dominant theories advocating state control or privatisation, she demonstrated how polycentric systems involving local communities could lead to more effective and sustainable management of shared resources. Her work made her the first woman to win the Nobel Prize in Economic Sciences in 2009.

“Polycentricity allows for experimentation, learning, and adaptation, as it enables different units to try out various strategies and learn from the successes and failures of others.”
Elinor Ostrom (2010).

Their pioneering work provided valuable insights into how polycentric systems can operate and succeed, prompting further exploration in several other fields. The Ostroms’ emphasis on the benefits of polycentricity, such as diversity, adaptability, and resilience, resonated widely and ushered the concept into mainstream academic discourse. Their empirical research provided robust evidence of the efficacy of polycentric systems, fostering a deeper understanding of the complexities of real-world governance and economic systems. Today, Ostroms’ polycentric approach shapes how scholars and practitioners approach complex systems and problems.

5. Vincent Ostrom: “The Intellectual Crisis in American Public Administration” (1973)

An influential political scientist, Vincent Ostrom, contributed substantially to developing polycentricity, applying the concept to analyse governance systems. His critical work, “The Intellectual Crisis in American Public Administration” (1973), profoundly explores polycentric public administration and governance approaches.

In this seminal work, Ostrom critiques the then-dominant paradigms in American public administration, which were primarily influenced by Newtonian mechanics and viewed governmental functions in a linear, hierarchical manner. This administration model emphasised centralisation and uniformity, leading to ‘one-size-fits-all’ policies that often failed to adequately address local needs and conditions.

In contrast, Ostrom proposed a polycentric approach to public administration, drawing inspiration from fields as diverse as biology, cybernetics, and institutional economics. He used polycentricity to describe a system where many independent units take action. Each of these units is autonomous, making its own decisions and enforcing its rules, but also interacts with other units, adapting and learning in the process. This leads to a more organic, dynamic system of governance, which can respond to local variations and challenges more effectively.

Ostrom’s writings advanced polycentricity as an alternative to centralised authority, demonstrating how a system with multiple decision-making centres can enhance resilience, adaptability, and innovation. He argued that such polycentric systems could better leverage local knowledge and capacity, leading to more effective and equitable outcomes.

Ostrom’s work significantly broadened the scope of polycentricity, taking it beyond its earlier applications in law and urban studies and highlighting its relevance to public administration and governance. His innovative ideas continue influencing scholars and practitioners, providing a vital framework for understanding and improving governance systems in an increasingly complex world.

6. Elinor Ostrom: “Governing the Commons” (1990)

Elinor Ostrom made significant contributions to the concept of polycentricity, mainly through her application of the approach to the management of common-pool resources (CPRs) – resources that are shared by a community and susceptible to overuse, like fisheries, forests, and groundwater basins.

In her groundbreaking book “Governing the Commons” (1990), Ostrom challenged the prevalent theory known as the “tragedy of the commons,” which held that common resources would inevitably be depleted in the absence of external regulation or privatisation. Instead, she demonstrated that communities themselves, given the right conditions, can effectively manage CPRs and avoid this tragedy. Her research included case studies from around the world where local communities successfully managed shared resources over long periods.

“Polycentricity promotes the development of trust, reciprocity, and shared norms among actors, which are crucial for effective cooperation and the resolution of collective action problems.”
Elinor Ostrom (1999).

Ostrom presented a polycentric approach to managing these resources, arguing that a single central authority does not always effectively govern commons. Instead, she illustrated how multiple governing authorities at different scales, each with their own rules and enforcement mechanisms, could coexist and effectively manage shared resources. This polycentric system allows for more adaptability, local problem-solving, and resilience.

Elinor Ostrom was awarded the Nobel Prize in Economic Sciences in 2009, making her the first woman to receive this honour. The award recognised her analysis of economic governance, especially the governance of the commons. She provided empirical evidence demonstrating how community self-governance of common-pool resources can lead to effective and sustainable outcomes, fundamentally transforming how we understand shared resource management.

“Polycentric systems empower local actors and communities, enabling them to play an active role in decision-making processes and fostering a sense of ownership and responsibility for the sustainable management of shared resources.”
Elinor Ostrom (1999).

Her work has had a profound impact on the fields of economics, political science, and environmental policy, proving influential in both academia and policy-making, particularly in shaping the discourse around environmental sustainability and resource management.

7. Polycentric Approaches to Christian Ministry: The Influence of Newbigin, Taylor, and Roxburgh

Prominent scholars and thinkers writing about polycentric Christian ministry and leadership include Lesslie Newbigin, John V. Taylor, and Alan Roxburgh. You can find some of their representative works at the end of this post.

Lesslie Newbigin, a British theologian and missionary, advocated for a polycentric approach to Christian missions. In his view, the church’s mission is not directed from a single centre but involves a global partnership where each local church contributes to the broader mission. This challenges the traditionally Western-centered view of Christian mission and asserts the importance of locally relevant expressions of faith. Newbigin’s thinking impacted approaches to Christian ministry too.

John V. Taylor, another British missionary and bishop, contributed to the polycentric Christian leadership concept in his book “The Go-Between God.” Taylor speaks about the Holy Spirit enabling every Christian to participate in the mission of God, suggesting a shift from a hierarchical leadership model to a more distributed, polycentric approach.

Alan Roxburgh, a Canadian pastor and consultant, has also been influential in developing polycentric approaches to ministry. Roxburgh views the church as a polycentric network where various ministries can exist autonomously yet interdependently, each bringing its unique contribution to the church’s overall mission.

“In polycentric ministry, the focus is on empowering and equipping every member of the body of Christ to actively participate in the mission of God, creating a shared responsibility and a vibrant network of relationships.”
Alan J. Roxburgh & Scott M. Boren (2009).

These scholars highlight the potential benefits of a polycentric approach to Christian ministry and leadership. By decentralising authority and enabling diverse expressions of faith, polycentricity can facilitate more contextually relevant and effective ministry. It emphasises the importance of mutual cooperation and interdependence among different ministries or churches, reflecting the biblical image of the church as the body of Christ, where each part has its unique function and significance.

Moreover, a polycentric approach to leadership shifts the focus from individual leaders to the entire Christian community, recognising the potential of every member to contribute to the church’s mission. This is closely aligned with the New Testament teaching on spiritual gifts, where every Christian is seen as gifted and called to participate in God’s work (1 Corinthians 12). It can also foster a sense of ownership and engagement among church members, enhancing the church’s overall health and effectiveness.

Finally, in a polycentric approach, the diversity within the global church is not seen as a problem to be solved but as a strength to be celebrated. It allows for the expression of various cultural and theological perspectives, contributing to a more comprehensive and nuanced understanding of the Christian faith. This enhances the church’s global witness and fosters learning and mutual enrichment among different Christian communities.

It should be noted that while a polycentric approach offers significant potential benefits, it also presents challenges, such as maintaining unity and doctrinal integrity amid diversity. Therefore, its implementation requires wisdom, discernment, and a commitment to the core tenets of the Christian faith.

8. Polycentric Approaches to Christian Mission: The Influence of Escobar, Franklin, Handley, Newbigin, Roxburgh, Sanneh, Walls, and Yeh

Polycentric Christian missiology is a relatively emerging field. Theologians, missiologists, and scholars like Andrew Walls, Lamin Sanneh, and Lesslie Newbigin have been influential in shaping the understanding of mission from the Majority World, cross-cultural exchange, and contextualisation, which lay the groundwork for polycentric discussions. In this section, I offer some key voices, and you can find some of their representative works at the end of this post.

Samuel Escobar is a renowned Latin American theologian who showed how Christian mission is truly global, with missionaries from all places going to all peoples.

Kirk Franklin’s work with Wycliffe on polycentric mission leadership and theology is also valuable. Kirk Franklin wrote “A Case Study: A Journey of Leading in Polycentric Theory and Practice in Mission”, and along with Nelus Niemandt, he wrote “Polycentrism in the Missio Dei.”

Lesslie Newbigin’s work focuses on contextualising the Gospel, considering culture and community in missiology. This contextual focus aligns with polycentric models, which value the plurality of Christian expression.

Alan Roxburgh’s writings emphasise missional theology and leadership, including polycentric approaches.

Lamin Sanneh was a historian and World Christianity scholar. Sanneh argued for the importance of vernacular translations in Christian missions. His work, insisting that Christianity is a translatable faith, provides a significant basis for polycentric approaches.

Andrew Walls is a missiologist and historian of significant reputation. Walls has emphasised the shift of Christianity’s centre to the Global South. He recognises the shift from a monocentric to a polycentric model in global Christianity, highlighting the contributions of non-Western Christianity.

Polycentric Christian missiology represents a shift from a Eurocentric or Western-centric model of mission to an approach that recognises multiple centres of influence, understanding, and propagation of the Christian faith. This perspective acknowledges the contribution of Christians from different cultural, social, and geographical backgrounds.

Andrew Walls, a key figure in this domain, posits that the new centres of Christianity reside in the Global South (Africa, Latin America, and parts of Asia). His thinking shifts the narrative from the traditional north-to-south missionary activity to the recognition of South-to-North influence and South-to-South and North-to-North dynamics. Christianity is no longer the domain of a single cultural or geographical centre; it is a multi-faced expression of faith shaped by various global voices.

Lamin Sanneh adds to this by highlighting the translation principle in Christian missions. He argues that the Gospel is not locked to a specific culture or language but can be translated and contextualised to different cultures without losing its essence. This is a crucial element in polycentric missiology, suggesting that Christianity belongs not to a particular culture or language but to the global church with its myriad cultural expressions.

Lesslie Newbigin, though not explicitly addressing polycentrism, contributes to its understanding by emphasising cultural contextualisation. His work on the Gospel in a pluralistic society is an essential foundation for polycentric missiology. According to Newbigin, each culture extracts unique aspects of the Gospel’s truth.

Recently, Allen Yeh and Joseph Handley have published books on polycentric missiology. Their books include “Polycentric Missiology: 21st-Century Mission from Everyone to Everywhere” (Allen Yeh) and “Polycentric Mission Leadership: Toward A New Theoretical Model for Global Leadership” (Joseph Handley).

Allen Yeh examines five events that shaped our understanding of polycentric missiology: The Edinburgh 1910 World Missionary Conference, Tokyo 2010, Edinburgh 2010, Cape Town 2010, 2010Boston, and CLADE V (San José, 2012).

Joseph Handley explores models for global, polycentric mission leadership. Joseph’s dissertation (and, to some degree, the book that flowed out of it) was the first to ground the idea of polycentric mission in leadership theory. To my knowledge, no other work has tested the idea theoretically for leadership. There are many studies of polycentricity in the fields of missiology, history, governance, etc., but Joseph was the first to test polycentricity for validity within leadership theoretical paradigms.

In summary, a polycentric approach to Christian missiology and mission moves away from a unidirectional, western-centred view, emphasising that the Gospel can be shared, received, and contextualised in various cultural settings worldwide. This approach fosters a greater appreciation for cultural diversity and collaboration in global Christianity, acknowledging the dynamic interaction between culture and faith. The work of Walls, Sanneh, and Newbigin offers valuable insights into this shift, highlighting the multi-faced, translated, and contextual nature of Christianity.

9. The Munich School of World Christianity and Klaus Koschorke’s Contributions to Polycentric Missiology

The Munich School of World Christianity, spearheaded by scholars such as Klaus Koschorke, has been instrumental in shaping a new understanding of Christian mission from a polycentric perspective. Contrasting the traditional Eurocentric models, the polycentric approach recognizes multiple, equally valid Christian centres worldwide, opening doors for a more inclusive, diverse, and equitable global Christian community.

Klaus Koschorke, a German historian and Professor of the History of Christianity in the Non-Western World at the University of Munich, has been a pivotal figure in the Munich School. His work fundamentally critiques Eurocentric perspectives, emphasizing the necessity to recognize multiple centres of Christianity. Koschorke advocates a more pluralistic understanding of global Christianity, underscoring the vital contribution of non-Western churches to the broad narrative of Christian history.

The Munich School, under Koschorke’s guidance, has exerted considerable influence on how a polycentric mission is understood. It has emphasized mutual dialogue and exchange among diverse Christian traditions, reinforcing the concept of global Christianity not as a Western religion spread to other parts of the world but as a dynamic faith continuously reinterpreted and shaped by various cultural contexts. This shift in perspective is intrinsic to the polycentric mission, demonstrating that Christianity is not owned or controlled by any one culture but is a global faith that takes on different forms in different contexts.

Koschorke’s significant contribution to the polycentric mission lies in his focus on the “intercultural translatability” of Christianity and recognition of non-western forms of Christianity. He contends that Christianity, as a global faith, should not only be open to but should also expect multiple interpretations and expressions shaped by various cultures and societies. His research highlights the global networks of communication and exchange among Christians, indicating that the centre of Christianity is not exclusively the West, but rather, these centres are scattered and dispersed across the globe.

Koschorke’s work has provided a solid foundation for understanding Christianity as a truly global and polycentric faith. The Munich School, in turn, continues to influence the global perception of Christian mission, prompting a departure from Eurocentric views towards a more inclusive, diverse, and equitable polycentric understanding of global Christianity.

The influence of the Munich School of World Christianity and Klaus Koschorke’s work has been pivotal in shaping a polycentric approach to mission. This shift has brought a more balanced and equitable understanding of global Christianity and enhanced mutual dialogue and appreciation among different Christian traditions worldwide. The polycentric approach, thus, is a crucial step towards acknowledging and celebrating the global and pluralistic nature of Christianity.

10. Respecting the Centres

Jay Mātenga notes a problem with much of the conversation about polycentric missions – we need more conversations about how we respect the centres. In a Facebook conversation with me, Jay Mātenga writes, “In global missions, one of the challenges we face is that centres intersect and interact often in inequitable ways. That is, authority from an outside centre impacts the authority of a local centre. It is all very well when centres agree to collaborate to the best of their contributions and find an equilibrium to do so. Still, when you get a clash of perspectives, that relationship needs to be navigated well, and, in my opinion, the most local centre should lead (that is, those most impacted by the decisions made should have a greater decision-making influence).” Jay’s article “Centring the Local: the Indigenous Future of Mission” explores these and associated issues.

In polycentric missions, respect for various centres can be achieved by fostering inclusive collaboration, recognizing local expertise and perspectives, promoting equitable decision-making processes, and addressing power imbalances. Here are some key considerations:

Inclusive collaboration: Polycentric missions should prioritize active participation and engagement from all relevant centres, ensuring that diverse voices and perspectives are heard and respected. This can be achieved through open dialogue, regular communication channels, and inclusive decision-making platforms.

Recognizing local expertise: Each centre brings its unique knowledge, skills, and experiences to the mission. Respecting the centres involves acknowledging and valuing the expertise and contributions of local actors. This requires creating opportunities for local centres to share their insights, contribute to problem-solving, and lead initiatives in their respective areas of influence.

Equitable decision-making: Polycentric missions should strive for decision-making processes that are fair and inclusive. It is important to ensure that decision-making power is not concentrated solely in one centre but distributed among all stakeholders. Decision-making structures should consider the impact on all centres involved and prioritize the input and influence of those most affected by the decisions.

Addressing power imbalances: Power dynamics can significantly impact the relationships between different centres. Polycentric missions must actively address and mitigate power imbalances by fostering transparent and accountable governance mechanisms. This includes ensuring that decisions made by external centres do not undermine the authority and autonomy of local centres and actively working towards balancing power dynamics in a way that promotes equitable collaboration.

Overall, respecting the various centres in polycentric missions requires an ongoing commitment to inclusive and participatory processes that prioritize local leadership, recognize diverse expertise, and address power imbalances. By doing so, polycentric missions can navigate clashes of perspectives, foster effective collaboration, and work towards equitable outcomes that benefit all centres involved.

11. A Summary of Polycentric Christian Leadership and Ministry

Polycentric Christian leadership and ministry is a model that values and integrates the unique perspectives, insights, and practices of multiple cultural and geographical centres within Christianity.

“Polycentric approaches to ministry emphasize collaboration and partnership among churches, organizations, and individuals, fostering unity and synergy in pursuing common goals and serving the needs of communities.”
Craig Van Gelder & Dwight J. Zscheile (2011).

Here’s a summary of the theory and practice of polycentric Christian leadership and ministry::

Decentralised Leadership: Polycentric leadership is not centred on a single authoritative figure or group. Leadership roles are shared among multiple people or groups, often representing various cultural or geographical contexts.

Global Influence: This model recognises that impactful Christian leadership and ministry exist outside traditional Western contexts in the Global South and East.

Mutual Learning: In a polycentric model, there’s an emphasis on mutual learning and exchanging ideas between different ‘centres’ of Christianity.

Contextual Ministry: Polycentric ministry stresses the importance of contextualising the Gospel message to a specific cultural or societal context, recognising that how Christianity is practised and understood can vary greatly.

Recognition of Diversity: This model appreciates the diversity in Christian beliefs, practices, and expressions across different cultures and societies.

Interdependence: Polycentric leadership promotes interdependence rather than dependence. Each ‘centre’ contributes uniquely to the whole, rather than one centre controlling or providing for the others.

Equity and Equality: Polycentric leadership seeks to promote fairness and equality, breaking down hierarchies often found in traditional models of Christian leadership.

Adaptive Change: Because polycentric models value diverse input and context, they often encourage adaptive change over technical change, i.e., solutions tailored to specific contexts rather than one-size-fits-all approaches.

Shared Decision-Making: Polycentric leadership implies shared decision-making processes, ensuring each centre’s voice is represented and considered in final decisions.

Unity in Diversity: The ultimate goal of polycentric leadership and ministry is to achieve unity in diversity – creating a unified Christian community that appreciates, learns from, and celebrates its diverse expressions and understandings of faith.

12. A Summary of Polycentric Christian Missions and Missiology

Polycentric Christian missiology recognises multiple centres of Christian influence and understanding worldwide. Here’s a summary of its theory and practice:

Multiple Centers: Unlike a Eurocentric or Western-centric model, polycentric missiology sees multiple centres of Christian influence across the globe.

Cultural Contextualisation: The Gospel is adapted to different cultures, languages, and societies without losing its core message. This recognises the translatable nature of the Christian faith.

Majority World Influence: There is a shift of Christian influence from the West to the Majority World (Global South), acknowledging the contribution and leadership from Africa, Asia, and Latin America in Christian mission.

Mutual Interchange: There’s an emphasis on mutual exchange and learning among the different ‘centres’ of Christianity, fostering a global conversation.

Translation Principle: Christianity is not tied to one culture or language, and the Bible can be translated and understood within different cultural contexts, a concept advanced by Lamin Sanneh.

Vernacular Theologies: Theologies and interpretations of the Gospel that arise from various cultural and societal contexts are acknowledged and valued.

Indigenous Leadership: There’s a recognition and encouragement of local leadership in mission, rather than leadership being predominantly Western.

Collaboration: There’s an emphasis on collaboration between different Christian ‘centres’. Mission is seen as a shared effort of the global church rather than the task of one particular group.

Recognition of Diversity: This approach appreciates the diversity within Christianity and the unique expressions of faith across different cultures and societies.

Holistic / Integral Approach: Polycentric missiology often takes a more holistic approach to mission, considering the social, economic, and environmental contexts in which mission occurs, reflecting the challenges and contexts represented within a global church.

13. Practical Ways We Can Apply Polycentric Approaches to Ministry and Mission

Here are practical ways that churches, pastors, Christian mission organisations, and missionaries can apply polycentric principles and approaches:

Mutual Partnerships: Form partnerships with churches or mission organisations from different cultural and geographical contexts for mutual learning and support.

Cultural Exchange Programs: Encourage cultural exchange programs where missionaries from different centres of Christianity can visit and learn from each other.

Diverse Leadership: Include leaders from diverse backgrounds in decision-making processes, fostering leadership that reflects global Christianity.

Language and Culture Study: Encourage the study of different languages and cultures among missionaries, ministry teams...