In contemporary missiology, the terms “unreached people groups” (UPGs) and “unengaged unreached people groups” (UUPGs) have become a staple in our missions vocabulary. Defined by missiologists as ethnic groups with no significant Christian presence and/or little to no access to the gospel, UPGs and UUPGs represent the frontier of missionary efforts. However, as we reflect on the theological implications of this nomenclature, it becomes evident that the terms “unreached” and “unengaged” may inadvertently convey a theology that fails to acknowledge God’s omnipresence, prevenient and pervasive grace, as well as the eternal gospel. So, as we celebrate the 50th anniversary of the 1974 Lausanne Committee for World Evangelization, perhaps it is time to revisit the value of the terms if for no other reason than to reflect on what we believe about God’s work in the world.
God’s Omnipresence and Universal Reach
Central to Christian theology is the belief in God’s omnipresence — the understanding that God is present everywhere and at all times. Psalm 139:7-10 eloquently captures this truth:
Where shall I go from your Spirit?
Or where shall I flee from your presence?
If I ascend to heaven, you are there!
If I make my bed in Sheol, you are there!
If I take the wings of the morning
and dwell in the uttermost parts of the sea,
even there your hand shall lead me,
and your right hand shall hold me. (Psalm 139:7-10)
King David underscores the theological foundation that there is no place, no people group, and no individual outside the reach of God’s presence. Similarly, Paul’s famous missionary call concludes with the rhetorical question, “have they not heard?” (Rom 10:18). Then, appealing to the Psalmist, he provides the answer:
The heavens declare the glory of God,
and the sky above proclaims his handiwork.
Day to day pours out speech,
and night to night reveals knowledge.
There is no speech, nor are there words,
whose voice is not heard. (Psalm 19:1-3)
To label a group as “unreached” or “unengaged” can unintentionally suggest that God is absent among them until missionaries arrive, which is a misrepresentation of His omnipresent character.
Prevenient Grace and the Work of the Holy Spirit
Furthermore, the doctrine of prevenient grace — the grace that precedes human action and reflects God’s active presence in the world — reminds us that God is at work in the hearts and minds of people long before any missionary sets foot in their community. John Wesley, a proponent of this doctrine, emphasized that God’s grace is universally at work, drawing all people towards Him just as we observe in Paul’s dialogue with the philosophers in Athens,
The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us. (Acts 17:24-27)
By recognizing this, we see that God’s Spirit is already moving in the lives of individuals within every people group, prompting questions, stirring a hunger for truth, and planting seeds that can lead to a response to the gospel. The term “unreached” can obscure this reality, overlooking the profound ways in which God is already active among these groups. Indeed, Jesus tells us that the Holy Spirit works to convict the world of sin, righteousness, and judgement:
[C]oncerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged. (John 16:9-11)
Presence of the Gospel in Cultures
In Revelation 14:6, John describes seeing “another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people.” This vision underscores the universality of the gospel and suggests that it is not confined to any one culture or people. Instead, the “eternal gospel”transcends cultural boundaries, resonating with the inherent truths and spiritual longings present within every society. The presence of this angelic proclamation implies that the seeds of the gospel are already sown by God’s Spirit, waiting to be recognized and nurtured by those who are open to His message.
Cultures around the world often contain echoes of gospel truths, reflecting the divine image in which humanity was created (Gen 1:26). These echoes might be found in stories of redemption, rituals of sacrifice, or values of love, justice, and mercy. Such elements, while not the full revelation of the gospel, are markers that point towards the ultimate truth found in Jesus Christ (John 14:6). When missionaries engage with these cultural elements, they can draw connections between the familiar and the gospel, showing how Christ fulfills the deepest hopes and answers the most profound questions of every culture. This approach respects and honors the ways God has been at work long before external evangelistic efforts arrive.
By recognizing the gospel’s implicit presence in every culture, we align our missionary efforts with a biblical understanding of God’s omnipresence and pervasive grace. This perspective shifts our role from being the bearers of an entirely new message to being facilitators who uncover and clarify the gospel truths already at play within a culture (2 Cor 4:3-4). As Revelation 14:6 reminds us, the gospel is an “eternal” message, meaning it is timeless and ever-present, woven into the fabric of human existence by a loving and omnipresent God. By approaching missions with this mindset, we affirm the dignity of every culture and the universal reach of God’s redemptive plan.
The Importance of Theological Accuracy in Mission Terminology
Words matter, especially in the realm of theology and missions. The terms we use shape our understanding and approach. Referring to groups as “unreached” may lead to a paternalistic mindset, where missionaries see themselves as bringing God to a place where He is supposedly not present. Instead, we should embrace a theology that recognizes God’s ongoing work and our role in joining Him in His mission.
A more theologically accurate terminology could be “unresponsive people groups” or “least-accessed,”acknowledging the reality that while some groups have limited access to understanding the gospel, they are not devoid of God’s presence and activity. Even Ralph Winter’s original “Hidden” or “Frontier” people groups are preferable to UPG and UUPG as long as we understand that such groups are only hidden from us and not from God. Whatever the case, we must utilize language that affirms God presence everywhere as well as language that affirms His preparation of hearts and minds to receive the good news.
Such a change of terminology will place more of an emphasis on the need to pray that God will send laborers where He has already sowed, watered, and prepared the harvest. It should also prompt us to prepare ourselves to go to these places. Jesus reminds us that the harvest is already plentiful (Matt 9:37). There is nothing we have done to make it plentiful. It is His work. Ours is to pray for and send laborers into those cultures as God prepared them for the harvest. This is not a search for where the harvest is plentiful. It is a going because the harvest is plentiful.
Rethinking Our Approach to Missions
Rethinking our nomenclature compels us to rethink our approach to missions. It points us to something I’ve been calling missiological theology. Missiological theology shifts the focus from bringing God to a place to discovering and participating in what God is already doing. This perspective fosters curiosity and wonder about His work. It also fosters humility, cultural sensitivity, and a collaborative spirit with local believers who are often the best suited to go to their own or near people group.
While the terms “unreached people groups” and “unengaged unreached people groups” have been useful in highlighting the need for missionary efforts, it is imperative that we re-evaluate this terminology to align with a theology that honors God’s omnipresence, grace, and gospel. By doing so, we not only correct our theological understanding but also enrich our missiological practices, ensuring that our efforts are rooted in a profound respect for the God who is already at work among all peoples.
This reflection invites us to a deeper engagement with both theology and mission, encouraging a posture of humility and a recognition of God’s boundless reach and love for all humanity. I’d love to hear your thoughts.