WHEN YOU CROSS CULTURES - World Evangelical Alliance

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CHAPTER TWENTY FIVE THE PRACTICE OF TENTMAKING 181 CLARIFYING THE TERM AND CONCEPT The term “tentmaking” comes from the example of Paul who had worked as a tentmaker (Acts 18:3). In Paul’s situation, his tentmaking was related to his financial support. For many years, the term “tentmaker” was used for a Christian who supports himself through his vocation while he serves Christ on the mission field. Today, however, the term “tentmaking” is used differently. “Tentmaking” often refers to the gaining of access into restricted countries (also known as “creative access nations”), some of which may be hostile to the Gospel, through a profession. I have never been comfortable with these terms “tentmaking” and “tentmaker”. They have been used too loosely to cover a variety of situations and professions. Instead of the term “tentmaking”, I prefer the term “bivocational”. In fact, we could describe the workers according to their business or professional roles. Other vocabulary has been used. J Christy Wilson in his book Today’s Tentmakers1 calls such workers “self-supporting missionaries”. However, many cross-cultural workers I know would never use the term “missionaries” when introducing themselves. While on the field, the workers will not identify themselves with their sending agency, or their home church. Most mission agencies would also avoid the use of the term “missionary” for such people. One mission agency simply refers to them as “professionals”. In this book, I have nevertheless stuck to the terms “tentmaking” and “tentmakers”, only because they are widely used in mission circles. When I use the terms “tentmaker” or “tentmaking”, I refer to the following: • Bi-vocational workers in the sense that they are professionals in their work and also serve Christ where they live and work • Those who are trained and equipped to be bi-vocational labourers • Cross-cultural workers who serve in their profession with the strategic intention of fulfilling Christ’s Great Commission • Those who are legitimately recognized by governments who grant them visas to practice their profession. 1 Wilson, J Christy (1979), Today’s Tentmakers: Self-Support - an alternative model for world wide witness, Wheaton, IL: Tyndale House.
182 WHEN YOU CROSS CULTURES Some workers may have personal issues with a dual identity. However, this should not pose problems if their professions are not a “cover” merely to gain access. There must not be any appearance of duplicity which could cast doubt. The workers should work hard in their profession, in order to be a good witness to the local people. The qualities needed and qualifications for tentmakers have been covered in Chapter 13. Orientation aspects have also been discussed in the chapters on Pre-field and On-field Orientation of Candidates. These should be considered and taken into account. This chapter deals with other factors, principles and issues related to tentmaking, while the next chapter contains some actual case studies of tentmakers. The tentmaking principle is critical today with the great number of countries becoming either restricted or closed towards conventional missions. Tentmakers find that taking on a vocation in these countries would open opportunities for them to contribute to the welfare and needs of these countries and also to serve Christ through their occupations. TRENDS TOWARDS RELIGIOUS RESTRICTEDNESS Restrictions on access to a country may not be just for religious reasons. Some governments choose to be reclusive for political or economic reasons. They view religious activity as having political agendas. Missionaries may also be unwelcome not just because of their religion, but because of their nationality and their citizenship. Although recent events in some countries have seemingly indicated a relaxation of religious restrictions, public Christian witness is still not permitted in a majority of the world. More than 80 percent of the world’s non-Christians live in these countries. Christian missionary programmes and structures will not be practicable in these situations. In countries hostile to the Gospel, Christian citizens living in their own countries still face opposition and persecution. Their governments often will not intervene to stop the persecution of local Christians. Religious restrictions are normally viewed as a big hindrance to the progress of the Gospel. However, we know that the church has grown in countries like China and Vietnam. In the midst of suppression, persecution and isolation from outside influences, churches have multiplied. Countries with religious restrictions are becoming far more open politically and economically to the rest of the world. In the past decade, globalisation has opened many doors of opportunity for business and trade. “Business as mission” is a viable cross-cultural option for many entrepreneurs, business and professional people. Social, medical, and educational enterprises are also increasingly being carried out.
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Jim Chew currently mentors cross-cu
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WHEN YOU CROSS CULTURES - World Evangelical Alliance

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