A Eurasian Portrait
For many years, this region has been considered as the Former Soviet Union only, except for the Baltic countries. Twelve countries are directly or indirectly viewed through the lens of the USSR. Such simplification led to the assumption that a portrait of a recipient of the gospel is a post-Soviet individual with some possible variation. In other words, if one draws a post-Soviet individual, he or she can depict missionary work. Since Moscow was the centre of Soviet space, many missionary organizations in the 1990s considered Moscow a springboard for missionary activity. By the beginning of the 2000s, it became clear that Ukraine, and then Moldova, were becoming an alternative, and often much more successful, centre of missionary influence. The countries of Central Asia, the Caucasus, and the Far East were considered missionary fields. At the same time, independent missionary initiatives began to develop in predominantly Islamic countries of Central Asia and Azerbaijan.
In the last 15 years, the situation in the region has dramatically changed. Russia’s war in Georgia in 2008, the tightening of religious legislation in Central Asian countries in 2008–2009, the annexation of Crimea in 2014, and the full-scale Russian invasion of Ukraine in 2022 have completely changed the existing missional donor-acceptor ties in the region. Today, churches that have lost their former connections once again need the help of the global church in fulfilling the Great Commission. In this regard, collaboration and a polycentric approach to mission are needed more than ever.
In addition, the region is experiencing significant demographic shifts. The number of the young population of Central Asia is growing, while in Russia and Eastern European countries, the population is declining and aging. The landscape of diasporas has also changed over the past thirty years. People have returned en masse to their historical lands. Issues of identity and national identity have come to the fore, including for local evangelical churches. In order to call a young person to follow Jesus Christ and become his disciple, many churches have once again faced the question of what it actually means to become a disciple in a given context.
The issue of discipleship is critical from the perspective of local theology and developing a new generation of leaders. If for someone this is a challenge that complicates activities, most often for the older generation, then for others it is a challenge that leads to the creation of new movements in the region.
Polycentric Christianity and the Former Soviet Union
Authentic Christianity is a dynamic journey with rhythms of growth, decline, transformation, and change. Like a living organism, it undergoes birth, maturity, aging, and renewal stages, flourishing unpredictably. Today, more than ever, we witness what missiologist Andrew Walls calls ‘the massive southward shift of the Centre of gravity of the Christian world’.1 In his book, Walls shows Christianity’s historical adaptability across various contexts, cultures, and languages, arguing that it is a multifaceted, evolving faith. For instance, in the Former Soviet Union, we see how Christianity has adapted to the post-Soviet era, with the emergence of indigenous Christian leaders and the growth of evangelical communities. Drawing on the incarnation of Jesus, Walls presents a theological rationale for contextualizing Christianity, illustrating its migratory nature and adaptability as a testament to its vitality. 2 We strongly agree with Walls, believing that this dying and rising process is rooted in the tension between the cross and the resurrection of Jesus Christ himself. Contemporary Christianity’s diverse cultural manifestations demonstrate its ability to integrate into different cultural landscapes, avoiding stagnation and remaining relevant.
During the Soviet era, Christians in this area were primarily isolated from the global Christian community due to political constraints. With the collapse of the Soviet Union and the fall of the Berlin Wall, opportunities for partnership and collaboration arose. However, many Christian organizations and missions primarily focused on Eastern Europe and the Orthodox Christian context, overlooking the Muslim-majority regions, particularly Central Asia. Unfortunately, Western Christian organizations often view the region as an extension of Eastern European ministry. Despite the shared Eurasian identity, it is crucial to acknowledge the region’s significant cultural, political, social, and religious diversity. We are heartened by the emergence of indigenous Christian leaders, particularly within the Muslim-majority areas. These leaders, navigating complex issues such as conversion experiences, oppression, persecution, social marginalization, and interreligious dialogue within their unique contexts, are the beacon of hope for the region. Today, there is a growing agenda to foster local and contextualized forms of Christianity and mission in the region. This shift is a direct response to years of neglect, where local Christians lacked—and in many cases, the situation remains the same—the resources and support needed for meaningful engagement with the global Christian community.
with more individuals from Islamic backgrounds embracing Jesus and establishing Christian communities that reflect their cultural and religious experiences. The challenge for various evangelical groups in the Eurasian region lies in fostering acceptance and love amidst differences. Can we learn to celebrate each other’s distinct expressions of faith while remaining a united body of Christ?
The prevailing pattern linking Christianity primarily with Slavic and Eastern European cultures is shifting, as evidenced by the conversion stories of many indigenous people from Central Asia. We anticipate this trend will continue, with more individuals from Islamic backgrounds embracing Jesus and establishing Christian communities that reflect their cultural and religious experiences. These communities may resemble existing ones in the Eurasian region, yet they’ll carry unique nuances shaped by their cultural heritage. The challenge for various evangelical groups in the Eurasian region lies in fostering acceptance and love amidst differences. Can we learn to celebrate each other’s distinct expressions of faith while remaining a united body of Christ? It’s a question that calls for sincere reflection and action, a call for unity and acceptance in the face of diversity.
What is the Source of Hope?
During the 20th century, the people of the Soviet Union trusted its socio-political system. National, religious, and cultural identities played a secondary role, or were even a barrier since individuals could improve their lives only within their Soviet identity. In the nineties, after the Soviet Union collapsed, the Eurasian countries gained independence and found themself in an ideological vacuum, turning on free and democratic corporations, following Western countries. The economic growth in the region led these countries to the necessity to construct their own ideologies, which created tensions and even a new wave of military conflicts in the region. Thus, various sources of hope, such as Islam, Christianity, Buddhism, traditional beliefs, as well as Atheism, have become aggressively competing. If the choice of religion or ideology was a private choice two decades ago, today, it is considered a threat. In these circumstances, evangelical Christians in Eurasia faced difficulty fulfilling the Great Commission because people perceived the proposed trust in Christ as an invitation to be part of American evangelicalism or to become supporters of the so-called ‘Western values’. In addition to that, Eurasian evangelical churches do not impact the social life of their members very much, aiming to satisfy only spiritual lives. It also leads to mistrust or lack of trust in the churches as a social institution.
What is Community?
Since we have discussed that mission in the 21st century has taken on a fluid form, where mission resources, influence, and movements can originate from anywhere in the world and be directed to any other part of the world, we must carefully reconsider how we understand and practice church as a community. This concept of ‘liquid mission’, coined by missiologist Andrew Walls, calls for ‘liquid communities’ that can match the fluidity and unpredictability of 21st-century missional flows. In this context, a ‘liquid community’ is one that is adaptable, flexible, and responsive to the changing needs and dynamics of its members and the world around it. Dynamic migration and resettlement patterns, systemic social injustice, structural corruption, lack of stability, poverty, and unemployment mark the Eurasian region. All of these factors contribute to the movement patterns in this diverse region. The displacement of people is further exacerbated by increasing military conflicts and actions in the region, leading many to leave their homes for safety. These conditions drive people to seek resources, space, and opportunities for a better life in different parts of the world.
The church should refrain from nostalgia for a past when its halls were packed and from condemning those who have moved for various reasons. Instead, it should view migration challenges through a missional lens, recognizing the numerous new and previously unseen mission opportunities both locally and globally.
Both internal and external migration are common in the Eurasian region, with individuals from remote areas and villages moving to urban centres and urban dwellers emigrating abroad. This reality necessitates a church that can reconstruct itself as a fluid community, akin to a river flowing in different directions without boundaries regarding meeting place, structure, or time. Without this adaptability, the church will struggle to respond to the challenges of migration in the region, which are expected to accelerate in the coming decades. Returning to a simplistic yet profoundly biblical understanding of the church as a gathered community is essential. The church should refrain from nostalgia for a past when its halls were packed and from condemning those who have moved for various reasons. Instead, it should view migration challenges through a missional lens, recognizing the numerous new and previously unseen mission opportunities both locally and globally.
The inspiration for such a liquid church in the Eurasian region might be found in indigenous Evangelical communities in Uzbekistan and across Central Asia. These communities often embody a dynamic form of church that is not bound by traditional notions of meeting in one place but instead emphasizes relational networks, connectivity, mutual support and solidarity. The church is perceived primarily as a family with internal bonds and connections. They demonstrate a fluidity and adaptability that allows them to navigate the challenges of migration and societal change, offering a model for churches worldwide to reexamine their structures and practices, considering the fluid nature of their mission in the 21st century.
What is Fair and Just?
Many evangelical communities across this region have not been actively engaging in social justice and the well-being of the people. Since the collapse of the Soviet Union, this region has plunged into deep social, economic, and political issues and injustices. Corruption, inequality, unemployment, political oppression, and human rights issues were not only prevalent throughout these years but have also acquired a deep and structural dimension that dehumanizes many people’s lives. Even three decades after the fall of communism, people’s lives in this region have not improved, and there is no hope in this regard. While it would not be entirely accurate to say that the mission of evangelical churches in the Eurasian region is completely missing these issues, they are not bringing significant hope to these areas of life. There might be many reasons for this, but we would argue that the majority of these churches have a very narrow understanding of the church’s mission.
A holistic mission directly results from holistic theological convictions, which is undergirded by the biblical narrative. Such a reading of the biblical texts is not the case for most Evangelical communities in this region, whose fundamental theological convictions are fragmented, dualistic, and otherworldly. Propositional systematic theology is much more popular than biblical theology, and holistic mission is often associated with the Social Gospel. There should be a significant shift in the way we think and practice our mission if we want to bring transformation and healing to the suffering people in this region.
The Foundation of Trust
The foundation of trust is a severe issue in Eurasia that will shape evangelism in the region for decades to come. In Eurasia, the competition for people’s opinions on various issues, especially in the area of geopolitics, has become particularly acute. A vast number of media platforms have emerged that serve as a source of news and a means for most people to understand the news background. Most, if not all, of these media platforms are biased and unbalanced, created and funded to define public consciousness. While some people close themselves off to certain worldviews and limit themselves to certain content and media groups, most people are getting used to the idea that no news outlet can be trusted and the truth is nowhere to be found.
All Christians as a whole should be taught to take a stand in the context of propaganda and be a light, presenting a gospel that stands out from the general bias and falsehood by reflecting the truth that is so desirable to people who are fed up with propaganda and lies.
This reality challenges us as followers of Jesus in the Eurasia region, as society sees us as just another self-interested group or setup to promote someone else’s interests, showing distrust by looking for bias in our actions and words. The actions of some religious leaders who use their authority to promote interests unrelated to building the kingdom of God make the ground for such distrust even more fertile. Religious institutions are perceived as service organizations to promote the interests of major players in the geopolitical arena. Thus, in various places, including Ukraine, the Orthodox Church is perceived as a tool to promote the interests of Russia, and in Russia, the evangelical church is perceived as a tool to promote the interests of the West, which undermines the efforts of both churches to advance the gospel.
In this context, we, as followers of Jesus, should be especially careful to follow the biblical principles that form the basis for our interaction with the media, including our treatment of propaganda and news media platforms. As disciples and witnesses of Christ, we must be our own critical and analytical thinkers to understand and expose propaganda messages and to discern superficiality and bias in media, and through this, gain public trust that we are distinguished by honesty and integrity in our positions. It is especially important to support gifted ministers who could become the voice of the evangelical community in the media space, showing themselves as salt and light, contrasting with the false general background of propaganda in media platforms.
All Christians as a whole should be taught to take a stand in the context of propaganda and be a light, presenting a gospel that stands out from the general bias and falsehood by reflecting the truth that is so desirable to people who are fed up with propaganda and lies.
As followers of Jesus in the 21st century, we should not give up our presence in the media space because, for most people today, it is the primary means of receiving information. It is necessary to create evangelical groups in social networks. Particular attention should be paid to creating visual products, as they play a crucial role in visual perception in creating an affect (an emotion resulting in a physical or mental reaction) that leads to either disbelief or affirmation of the truth.
This will foster a perception of the gospel as an objective truth that exists independently of our personal beliefs, biases, and opinions. This is especially important in the coming decades, following the era of postmodernism, the rejection of objective truth, and mutual distrust and confidence in universal bias. Followers of Jesus must not only show integrity in the media space but also in their personal lives by demonstrating consistency in their actions with what they post on social media and media platforms.
What are the Emerging Demographics?
The demographic trends in the region vary widely. While the population of Central Asian countries like Uzbekistan and Tajikistan is growing, the European region is experiencing a decline. Russia serves as a prime example of this trend. These demographic changes are also reflected in the local communities, with some churches attracting younger congregants, particularly in urban areas. However, these shifts could lead to generational gaps and intergenerational conflicts.
It’s becoming more challenging to disciple young people in the region because Gen Z has a general mistrust of social institutions, including the church. There is an urgent need to focus on youth culture, particularly in urban settings where family influence may be weak. Peer discipline is one potential approach for fulfilling the Great Commission through discipling and discipleship.
Digital Life and Digital Communities and the Ministry in a Digital Age
Communicating with digital media has become an everyday activity for people around the world, including countries in Eurasia. Thanks to technological advances, physical distance does not prevent us from connecting with friends, families, coworkers, and church groups. Most of the followers of Jesus in Eurasia today are all involved in digital communities in one form or another, whether they realize it or not. During the pandemic, many churches in Eurasia used Zoom for worship services. This was the impetus for developing digital ministries and communities and even the emergence of digital churches in Russian and other languages of Eurasia. On the one hand, this opens up new opportunities for spreading the gospel and building the kingdom of God, but on the other hand, it can bring with it the danger of polarization, the fracturing of the evangelical community, and the loss of community and the real fellowship which has been one of the strengths of the evangelical movement.
Recognizing that we cannot stop the growth of digital communities in Eurasia, we need to think about training pastors and church ministers to minister in a digital environment, both inside and outside the church, and how to show genuine empathy through digital presence. Understanding ecclesiology in the digital world needs to be explored. How can we make a digital presence meaningful so that people are cared for and nurtured?
The advent of the digital age has radically changed how people interact with various forms of information. The digital presentation of information is becoming more effective. Therefore, creating resources that present gospel-related information in digital form is very important. These could be digital online libraries and other digital resources. A good example is the resource, www.azbyka.ru, created by the Russian Orthodox Church. This resource contains the principal works of all the Eastern church fathers, the works of theologians and leading representatives of this church. This all makes the theology of the church available for perception and study. The evangelical church also creates similar resources, but they are still presented in a narrow confessional view.
Digitalization has significantly changed the world of education. There is an emerging interest in online courses, which is a major trend in learning in the coming decades. As followers of Jesus in the 21st century, we must utilize the opportunities of the digital age to deliver the gospel.
That being said, there is a need to grow in understanding how to do discipleship in the digital age so that we are not limited to imaginary success. The nature of social media and content promotion on the internet allows for big numbers, thousands trained, and millions to whom the message of the gospel has been delivered. It is important to focus on making a difference in the lives of those impacted by digital ministries rather than limiting ourselves to metrics based on page views and visits. The use of digital technology should lead to community transformation and real impact on the world. This can be measured by training those who will competently carry out the ministry of discipleship in the digital world, allowing the gospel to penetrate people’s hearts and change their lives truly.
There is also a challenge for greater partnership among evangelical organizations so that instead of disparate digital resources, quality digital platforms can be created that excel in effectiveness and gospel delivery. This will require tempering personal ambition and learning to join forces for a common purpose.
Endnotes
- Andrew F. Walls, The Missionary Movement in Christian History: Studies in the Transmission of Faith (Maryknoll, NY: Orbis Books, 1996), 78.
- Andrew F. Walls, The Missionary Movement in Christian History: Studies in the Transmission of Faith (Maryknoll, NY: Orbis Books, 1996), 10.