Two structures of God’s redemptive mission

From a thesis by Professor Ralph Winter 

In an address given to the All-Asia Mission Consultation in Seoul, Korea, in August 1973, Ralph Winter described the forms that God’s two “redemptive structures” take in every human society, and have taken throughout history - modality and sodality.

Modality is a state which has a tendency to conform to a general pattern or belong to a particular group or category. This leads to ceremonial forms, protocols, or conditions that surround formal agreements or negotiations.

Sodality is a fellowship, brotherhood, or other association of a benevolent nature.

Modality therefore tends to be structured, hierarchical, having lots of rules. This can lead to lots of energy keeping the system going, being risk-adverse, disempowerment and energy put into maintaining community instead of mission. Sodality is much freer, risk-taking, relational, mission oriented. This can mean detachment from the modal structure e.g. the formation of a parachurch organisation, new forms of 'church'. This focus on mission can be at the expense of looking after people in their community.

So there is a tension between the 2 structures and ideally a balance should be maintained as the Holy Spirit prompts new initiatives.

In his address, Ralph Winter explored these two structures - tracing their roots from New Testament times, through the medieval period, and into modern Protestant missions, highlighting how both structures need to work together for effective global mission work.

New Testament Times

In the New Testament, Christian missions operated through two main structures. The first was the "New Testament church," which was like a Christian synagogue. Paul’s missionary work involved engaging with existing synagogues and setting up new Christian-Greek ones, making it clear that Gentiles could become Christians without adopting Jewish practices. This structure was inclusive, bringing together people of all ages, genders, and backgrounds.

The second structure was the missionary band, like Paul’s teams sent from the church in Antioch. These bands were made up of committed workers focused on evangelistic outreach. They were crucial for pioneering mission work and nurturing the churches they helped establish.

Early Christian Structures within Roman Culture

As Christianity spread into the Roman world, the synagogue pattern initially persisted but eventually evolved into a diocesan structure modelled on Roman civil government. Bishops gained authority over multiple congregations, while the parish church remained a mixed community of all ages and sexes.

At the same time, monasticism emerged, drawing more from Roman military discipline than from Jewish missionary bands. Monasteries became centres of spiritual commitment, discipline, and social service, contributing significantly to agriculture, commerce, and evangelism. Contrary to stereotypes, monastic communities actively engaged in societal development and mission.

The Medieval Synthesis of Modality and Sodality

During the medieval period, as the Western Roman Empire declined, the diocesan structure weakened, while monastic structures became more prominent. The collaboration between Pope Gregory the Great and Augustine of Canterbury illustrates the synergy between the two: Gregory relied on the monastic sodality to undertake missionary work in England.

Monastic sodalities were the primary source of renewal and energy, fuelling the rebuilding and expansion of Christian dioceses. Various monastic reforms and orders played pivotal roles in revitalizing the church’s structure and mission. Despite occasional rivalry, the medieval period achieved a delicate harmony between modalities and sodalities.

The Protestant Recovery of the Sodality

The Protestant Reformation initially rejected the sodality structure, with Martin Luther seeking renewal through general church reform. While Lutheranism eventually adopted a diocesan structure, it largely neglected the sodality, which represented a significant weakness in Protestantism’s organizational and missionary capacity.

This gap was partially filled by the Pietist movement and Anabaptist communities, which functioned as sodalities by fostering committed adult fellowship alongside traditional churches. However, many of these movements eventually reverted to the modality level, losing their initial vitality.

A major breakthrough came with William Carey in the late 18th century, who advocated for organized, voluntary mission societies dedicated to evangelizing the heathen. This innovation sparked a rapid proliferation of mission societies in the 19th century, marking the first century of active Protestant global missions.

Contemporary Misunderstanding of Mission Sodalities

Despite their historical importance, mission sodalities have often been misunderstood or neglected within Protestantism. By the early 20th century, denominational mission boards became increasingly integrated into church bureaucracies, losing much of their independent vitality.

This institutionalization led to a resurgence of independent "Faith Missions" that operated outside denominational control. However, many Protestant missions still focus primarily on establishing churches without fostering mission sodalities in new contexts, limiting the potential for dynamic mission growth.

The church growth movement has emphasized the need to intentionally establish sodality structures in mission fields. There is an urgency for churches to recognize and nurture sodalities alongside modalities to fulfil the Great Commission effectively. Historical patterns reveal that God has consistently used both structures, adapted to cultural contexts, to sustain and expand the Christian movement. Contemporary churches need to embrace this dual-structure paradigm to overcome current mission challenges and fully realize their calling.

Read the full thesis here.