The Importance of Reverse Mission to New England Churches
This article explores the significance of reverse mission for churches in New England, a region historically associated with the rise of American Protestantism but now marked by widespread secularization and declining church participation. It argues that reverse mission offers both a theological and sociological response to religious decline by revitalizing congregations, reshaping religious identity, and affirming Christianity’s global character.
Historical Context
New England holds a unique place in the history of American Christianity. From the Puritan settlements of the seventeenth century to the Great Awakenings of the eighteenth and nineteenth centuries, the region was once a center of missionary zeal and theological innovation (Robert, 2009). However, over the past century, New England has become one of the least religious areas of the United States, with consistently low church attendance and high rates of religious disaffiliation (Putnam & Campbell, 2010). Many historic congregations face shrinking membership and the closure of once-prominent church buildings.
The Rise of Reverse Mission
Reverse mission refers to the phenomenon in which Christians from the Global South—particularly Africa, Latin America, the Caribbean, and parts of Asia—bring the Christian message to Western contexts (Sanneh, 2003). This development reflects a broader shift in global Christianity: while the West experiences decline, Christianity in the Global South continues to grow at remarkable rates (Jenkins, 2011). For New England churches, reverse mission thus represents both a demographic and spiritual influx that challenges the prevailing narrative of decline.
Revitalization of Local Congregations
One of the most visible contributions of reverse mission in New England is the revitalization of local congregations. Immigrant churches often occupy buildings abandoned by declining denominations, preserving sacred spaces that would otherwise be lost (Adogame, 2013). Beyond maintaining infrastructure, these communities bring new energy to worship, evangelism, and community outreach. Their emphasis on prayer, testimony, and communal solidarity often contrasts with more institutional or tradition-bound approaches in mainline congregations.
Cross-Cultural Exchange and Theological Renewal
Reverse mission also fosters a cross-cultural exchange that reshapes theological identity in New England. Missionaries and immigrant pastors introduce new liturgical forms, preaching styles, and emphases on spiritual practices such as healing, deliverance, and charismatic worship (Anderson, 2013). This diversity compels established churches to reconsider their theological assumptions and provides opportunities for mutual enrichment. Such encounters affirm that Christianity is not bound to one cultural expression but thrives as a global and dynamic tradition (Walls, 2002).
Responding to Secularization
New England is often cited as a case study of advanced secularization in the United States (Roof & McKinney, 1987). In this context, reverse mission offers a counter-narrative. While many New Englanders identify as “spiritual but not religious,” immigrant congregations engage in highly relational forms of evangelism that resonate with personal experiences and community life (Yang, 1999). Their witness challenges the secular norm by offering alternative forms of belonging and meaning.
Global Implications
The presence of reverse missionaries in New England symbolizes the changing geography of Christianity. Once a region that sent missionaries abroad, New England now receives missionaries from the very places once considered mission fields. This reversal underscores the interdependence of the global church and demonstrates that mission is no longer a one-directional enterprise (Robert, 2013). Instead, it is a reciprocal exchange in which all parts of the church participate in both giving and receiving.
The Role of New England Baptist Churches in Reverse Mission
Among the diverse denominational traditions in New England, Baptist churches—especially those affiliated with the Southern Baptist Convention (SBC)—have emerged as key pioneers in reverse mission. Historically, the SBC was known for sending missionaries from North America to Africa, Asia, and Europe. However, in recent years, New England Baptists have increasingly emphasized a reciprocal model of mission, empowering and equipping European congregations that now face the same challenges of secularization long experienced in the northeastern United States.
This dynamic reflects two interrelated trends. First, as immigrant Baptist congregations in New England grow in vitality, they have begun to envision their mission as extending beyond the United States. Many of these churches, drawing members from African, Caribbean, and Latin American backgrounds, view Europe as a mission field in need of renewal. Second, New England Baptist leaders have strategically leveraged their historical connections and denominational networks within the SBC to organize mission partnerships, leadership training, and church-planting initiatives across European contexts.
By equipping European churches with resources, leadership development, and evangelistic strategies, New England Baptists embody the very principle of reverse mission. They do not only receive missionaries from the Global South but also actively participate in sending renewed missionary energy back to Europe. In doing so, they contribute to a global vision of the church as a mutually interdependent community, where revitalization in one region empowers renewal in another.
Reverse mission is vital to New England churches because it offers renewal, diversity, and a reminder of Christianity’s global vitality. At a time when many congregations face decline, the presence of immigrant churches and reverse missionaries revitalizes worship, sustains sacred spaces, and challenges the secular environment with fresh expressions of faith. More broadly, reverse mission demonstrates that the future of Christianity lies not in regional dominance but in global interconnection, with New England serving as both a recipient and participant in this ongoing transformation.
Lierte Soares Junior is a Brazilian-American pastor, missionary, and educator serving in New England. As a "reverse missionary," he was sent from Brazil to New England to help revitalize churches. He serves as the president of the Baptist Churches of New England.
Soares holds a law degree from Faculdade de Direito Vale do Rio Doce, a business degree, an education degree plus a Bachelor of Arts in Theology from Faculdade de Teologia Integrada in Brazil. He also holds a Master of Divinity from Midwestern Baptist Theological Seminary in Missouri and a Master of Theological Studies with a concentration in cross cultural missions from Southwestern Baptist Theological Seminary in Texas. He is currently pursuing a Doctor of Ministry in Missions and Evangelism from Southwestern Baptist Theological Seminary.
Lierte Soares's extensive educational background in theology, missions, and evangelism directly informs and empowers his ministry as a "reverse missionary" in New England. His academic path, spanning degrees from both Brazil and the United States, has equipped him with a nuanced understanding of cross-cultural ministry, church planting, and leadership in diverse contexts.
References
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Jenkins, P. (2011). The Next Christendom: The Coming of Global Christianity (3rd ed.). Oxford University Press.
Putnam, R. D., & Campbell, D. E. (2010). American Grace: How Religion Divides and Unites Us.Simon & Schuster.
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Robert, D. L. (2013). “Shifting Southward: Global Christianity Since 1945.” International Bulletin of Missionary Research, 37(1), 50–58.
Roof, W. C., & McKinney, W. (1987). American Mainline Religion: Its Changing Shape and Future.Rutgers University Press.
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Yang, F. (1999). Chinese Christians in America: Conversion, Assimilation, and Adhesive Identities.Penn State University Press.