𝐓𝐡𝐞 𝐀𝐬𝐬𝐞𝐭 𝐚𝐧𝐝 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧 𝐌𝐢𝐬𝐬𝐢𝐨𝐧 – 𝐅𝐫𝐨𝐦 𝐉𝐞𝐬𝐮𝐬 𝐭𝐨 𝐏𝐫𝐞𝐬𝐞𝐧𝐭 𝐃𝐚𝐲

𝐓𝐡𝐞 𝐀𝐬𝐬𝐞𝐭 𝐚𝐧𝐝 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧 𝐌𝐢𝐬𝐬𝐢𝐨𝐧 – 𝐅𝐫𝐨𝐦 𝐉𝐞𝐬𝐮𝐬 𝐭𝐨 𝐏𝐫𝐞𝐬𝐞𝐧𝐭 𝐃𝐚𝐲

𝐼𝑛𝑡𝑟𝑜𝑑𝑢𝑐𝑡𝑖𝑜𝑛

From the itinerant ministry of Jesus to the global mission strategies of the twenty-first century, the question of assets and mission has remained central: Should the church’s mission be anchored in property, buildings, and institutional infrastructure, or should it remain flexible, relational, and Spirit-led? The Gospels depict a ministry sustained not by ownership but by hospitality, generosity, and divine provision. The early church carried this ethos forward, avoiding asset-dependence until Constantine’s transformation of Christianity into a public religion. In the modern era, missiologists like Roland Allen and David Bosch have critiqued asset-heavy models, urging a return to the asset-light, gospel-centered movement of the apostolic era. Today, non-Western church movements—such as Chinese house churches and African Initiated Churches—embody these principles in practice, providing a living witness to the vitality of mission when freed from institutional weight.

This article explores the trajectory of assets in mission—from Jesus, through the early church, into Christendom, and into modern missiological reflection—before considering implications for contemporary strategies.

1.       𝐽𝑒𝑠𝑢𝑠’ 𝐼𝑡𝑖𝑛𝑒𝑟𝑎𝑛𝑡 𝑀𝑖𝑠𝑠𝑖𝑜𝑛 𝑎𝑛𝑑 𝑃𝑟𝑜𝑣𝑖𝑠𝑖𝑜𝑛

The Gospels give striking insight into how Jesus’ and His disciples’ ministry was sustained.

1. Voluntary Poverty and Dependence: Jesus declared, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay his head” (Matt 8:20; Luke 9:58). His ministry was itinerant, detached from permanent possessions, and fully reliant on God’s provision.
2. Support from Followers: Luke 8:1–3 records that women of means—Mary Magdalene, Joanna, Susanna—supported Him and the Twelve from their resources. Mission was sustained by voluntary generosity rather than institutional funds.
3. The Common Purse: Judas managed a money bag for daily needs and almsgiving (John 13:29), showing that contributions were pooled for sustenance, not for asset acquisition.
4. Hospitality: Homes such as Peter’s (Mark 1:29) and Mary and Martha’s in Bethany (Luke 10:38–42) became hubs of ministry. Jesus instructed His disciples to depend on local hospitality (Luke 10:7).
5. Radical Trust in God’s Provision: When sending disciples, Jesus told them to carry no money or extra clothing (Luke 9:3), teaching reliance on God and the generosity of hosts.
6. Miraculous Provision: Multiplication of food (Mark 6:30–44) and the temple tax coin (Matt 17:24–27) reinforced divine provision as the ultimate source of mission sustainability.

Jesus modeled an asset-light mission—funded by generosity, lived through hospitality, and marked by dependence on God.

2.       𝑇ℎ𝑒 𝐸𝑎𝑟𝑙𝑦 𝐶ℎ𝑢𝑟𝑐ℎ 𝑎𝑛𝑑 𝑆ℎ𝑎𝑟𝑒𝑑 𝑅𝑒𝑠𝑜𝑢𝑟𝑐𝑒𝑠

The apostolic church continued Jesus’ pattern:

• Jerusalem Church: Believers sold possessions and laid proceeds at the apostles’ feet (Acts 4:34–37). These funds were distributed to meet needs, not invested in property. Barnabas’ sale of land highlights generosity directed to people, not infrastructure.
• Pauline Mission: Paul financed ministry through his own labor (Acts 18:3) and gifts from churches (Phil 4:15–16), never through asset acquisition. His letters emphasize support for people, not buildings.
• Gatherings: For the first three centuries, Christians met in homes or rented halls. The Dura-Europos house church (c. 240 AD) shows adaptation, not construction of assets.
• Patristic Witness: Tertullian (Apology 39) described common offerings used for feeding the poor, burying the dead, and supporting the imprisoned—never for property purchase.

The early church’s communal life was people-focused, not property-centered.

3.       𝑇ℎ𝑒 𝐶𝑜𝑛𝑠𝑡𝑎𝑛𝑡𝑖𝑛𝑖𝑎𝑛 𝑆ℎ𝑖𝑓𝑡

The 4th century marked a decisive change. With Constantine’s conversion, the church began to receive imperial funding, property grants, and basilicas (Eusebius, Life of Constantine 3.30–32). Christianity became tied to territory, buildings, and wealth, shifting mission from mobility to institutional presence. This Christendom model transformed mission into an asset-heavy enterprise, aligning it with political power.

4.       𝑅𝑜𝑙𝑎𝑛𝑑 𝐴𝑙𝑙𝑒𝑛: 𝑅𝑒𝑡𝑢𝑟𝑛𝑖𝑛𝑔 𝑡𝑜 𝐴𝑝𝑜𝑠𝑡𝑜𝑙𝑖𝑐 𝑆𝑖𝑚𝑝𝑙𝑖𝑐𝑖𝑡𝑦

Roland Allen (1868–1947) critiqued Western missions for replicating expensive, foreign-funded institutions. In Missionary Methods: St. Paul’s or Ours? (1912), he argued:

• Indigenous churches must be self-supporting, self-governing, self-propagating.
• Heavy investment in buildings delayed genuine local growth.
• Paul trusted the Holy Spirit and local initiative, whereas modern missions too often trusted imported funds and assets.

Allen insisted that true gospel flexibility arises when mission is unburdened by institutional weight.

5.       𝐷𝑎𝑣𝑖𝑑 𝐵𝑜𝑠𝑐ℎ: 𝑀𝑖𝑠𝑠𝑖𝑜𝑛 𝐵𝑒𝑦𝑜𝑛𝑑 𝐶ℎ𝑟𝑖𝑠𝑡𝑒𝑛𝑑𝑜𝑚

David Bosch (1929–1992), in Transforming Mission (1991), analyzed the Constantinian captivity of the church. He argued that:

• The pre-Constantinian church was a pilgrim community, dynamic and adaptable.
• The Christendom model tied mission to wealth, power, and territory.
• Modern mission must resist equating success with visible infrastructure (schools, hospitals, cathedrals), instead emphasizing holistic, incarnational, contextual witness.

For Bosch, asset-heavy mission risks stifling flexibility and embedding the church in systems of power rather than service.

6.       𝑁𝑜𝑛-𝑊𝑒𝑠𝑡𝑒𝑟𝑛 𝑀𝑖𝑠𝑠𝑖𝑜𝑛 𝑀𝑜𝑣𝑒𝑚𝑒𝑛𝑡𝑠 𝑇𝑜𝑑𝑎𝑦

Allen’s and Bosch’s critiques find real-world expression in contemporary non-Western churches.

• Chinese House Churches: Thriving under persecution and state restriction, they operate without buildings, budgets, or visible assets. Meeting in homes and small groups, they remain resilient, self-propagating, and Spirit-dependent.
• African Initiated Churches (AICs): Many AICs meet in open fields, temporary shelters, or community spaces, emphasizing worship and community over buildings. Their growth rests on indigenous leadership and contextualized theology rather than imported infrastructure.

Both movements exemplify the vitality of asset-light mission—flexible, relational, and rooted in local culture.

7.       𝐼𝑚𝑝𝑙𝑖𝑐𝑎𝑡𝑖𝑜𝑛𝑠 𝑓𝑜𝑟 𝐶𝑜𝑛𝑡𝑒𝑚𝑝𝑜𝑟𝑎𝑟𝑦 𝑀𝑖𝑠𝑠𝑖𝑜𝑛

Today’s global church faces a critical choice. Will mission be tied to assets and institutions, or will it recover apostolic flexibility?

• House and Simple Churches: Reclaiming biblical models of household-based gatherings.
• Indigenous Leadership: Encouraging self-support and self-governance.
• Contextual Adaptability: Remaining agile in rapidly changing cultural and political contexts.

The lesson of history is clear: mission thrives not through property accumulation but through people empowered by the Spirit.

𝐶𝑜𝑛𝑐𝑙𝑢𝑠𝑖𝑜𝑛

From Jesus’ itinerant ministry to the apostolic church, the earliest witness of Christian mission is marked by detachment from property and radical dependence on God and generosity. The Constantinian shift introduced asset-heavy mission, embedding the church in wealth and political power. Roland Allen and David Bosch call the church back to apostolic patterns—flexible, relational, and Spirit-led.

In today’s world, non-Western mission movements like the Chinese house churches and African Initiated Churches embody this vision, demonstrating that the gospel flourishes most when mission is asset-light and people-focused. The church of the twenty-first century must heed this wisdom: to prioritize gospel movement over institutional maintenance, people over property, and Spirit-led adaptability over structural permanence.

𝐵𝑖𝑏𝑙𝑖𝑜𝑔𝑟𝑎𝑝ℎ𝑦

• Allen, Roland. Missionary Methods: St. Paul’s or Ours? London: Robert Scott, 1912.
• Bosch, David J. Transforming Mission: Paradigm Shifts in Theology of Mission. Maryknoll, NY: Orbis Books, 1991.
• Eusebius. Life of Constantine. Translated by Averil Cameron and Stuart Hall. Oxford: Clarendon, 1999.
• Tertullian. Apology. Translated by T.R. Glover. Loeb Classical Library, 1931.
• Harnack, Adolf. The Mission and Expansion of Christianity in the First Three Centuries. Trans. James Moffatt. London: Williams & Norgate, 1908.