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word from the editor

eadership is critical in every human endeavor. This includes not only leading, but the ability to L pass leadership on—whether to local Christians or to the next generation. Some components of Chris- A. Scott Moreau tian leadership development are universal, such as the Editor memorization of Scripture. Others are framed in terms of the values of the society in which we serve; issues of honor, trust, patronage, personal care, money and leadership training all happen in particular settings drawing on particular values. In this issue, our authors map some of the terrain of these values, helping us understand them better and see them in light of the particular settings in which the authors serve. We hope you will be encouraged, and challenged, as you read them and learn to draw on their insights for your ministry setting.

All of the articles in this issue of EMQ are available in reprint format

Perspective: The Not-So-Good Method of Church Planting...... page 6 A Second Look: What Are We to Do? A Question of Self-defense ...... page 10 Memorization and Maturation ...... page 12 Good Decisions Need a Godly Process: Acts 15 as Our Guide ...... page 18 A Japanese Gospel Message ...... page 26 Suffering and the Widows of Kitual Village (Kenya) ...... page 36 The Priority of Leadership Training in Global Mission ...... page 44 Resourcing Majority World Seminaries: A Case Study from Indonesia ...... page 52 Powerful Influences and Dangers of Money in Missions ...... page 58 For Those Involved in the Insider Movement Debate ...... page 66 Missionaries and Deployed Military: A Match Made in Heaven? ...... page 72 "He Really Cares about Us": A Personal Type of Leadership ...... page 78 The Trust Factor in Multicultural Teams...... page 84 In the 20/30 Gap: Closing the Rift ...... page 92 Voices in the Church: A Passion for Souls...... page 98 Excellence in Missions: How Big is Our Bible?...... page 104

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y g ea n r ti s a r

e 1964-2014 l

c Evangelical Missions Quarterly servants for the hard places INTERSERVEUSA WWW.INTERSERVEUSA.ORG table of contents

REGULAR FEATURES 6 Perspectives: The Not-So-Good Method of Church Planting By Roland Muller 10 A Second Look: What Are We to Do? A Question of Self-defense By Gary Corwin 92 In the 20/30 Gap: Closing the Rift: Addressing Common Mission Misconceptions By Daniel J. Lim 98 Voices in the Local Church: A Passion for Souls: Our Continued Journey Global Missions By Verdell Goulding 104 Excellence in Missions: How Big is Our Bible? Confidence in the Bible for Missional Leadership By Grant McClung 110 Book Reviews ARTICLES 12 Memorization and Maturation: An Experiment in Leadership Formation in Mozambique By Alan Howell Memorization may very well provide a significant tool for discipleship; one that missionaries have not utilized very well.

18 Good Decisions Need a Godly Process: Acts 15 as Our Guide By Daniel Bacon Six principles for discerning God’s direction drawn from Acts 15.

26 A Japanese Gospel Message By Paul Sadler Framing the gospel message in a way that makes sense to a Japanese audience is critical in communicating Christ in Japan.

36 Suffering and the Widows of Kitula Village (Kenya) By Michèle Miller Sigg Suffering can play a significant role in the development of faith despite the pain that sufferers must endure seen in the way that the widows of Kitula (Kenya) look to Jesus as their kinsman-defender. 44 The Priority of Leadership Training in Global Mission By Jeffrey P. Greenman and Gene L. Green The Western church can contribute to the health of the whole body of Christ through the wise support of theological education in the Majority World.

52 Resourcing Majority World Seminaries: A Case Study from Indonesia By Michael Chung, with Harry Sudarma There are many ways to help seminaries in the Majority World develop, including providing academic expertise, appropriate literature resources, and financial support.

58 Powerful Influences and Dangers of Money in Missions By Marv Newell Money is both influential and powerful; it can be used strategically for the benefit of God’s kingdom or detrimentally through creating paternalistic dependence.

66 For Those Involved in the Insider Movement Debate Perspective from Church History and Scripture By Tom Hale Perspectives from history offer potential ways forward in the ongoing debate about Insider Movements.

72 Missionaries and Deployed Military: A Match Made in Heaven? By S. Daniel Smith Perspectives from one serving in the military on ways that missions might benefit from taking advantage of the opportunities military volunteers can provide.

78 “He Really Cares about Us” A Personal Type of Leadership By Lew Rinard George Verwer cared deeply about those serving under his leadership; a lasting impact from his leadership style was the enablement of those he led to grow and develop their gifts as leaders following Christ.

84 The Trust Factor in Multicultural Teams By Eric Plantenga Building and maintaining trust is an essential—though often difficult—component of building healthy international teams. perspectives

The Not-So-Good Method of Church Planting Roland Muller

ver the years, I have tried to describe the church- planting method that I and many others use, but have failed to come up with a good description Ountil now. I have called it the Not-So-Good method because it does not require an outstanding missionary, outstanding local leaders, or wonderful converts. Rather, anyone, even not-so- good missionaries, can use this.

This method was developed because not-so-good missionary asks the not- I was a not-so-good missionary. I strug- so-good local if he or she could teach gled with the language, the culture, him or her some lessons, and then the and personal issues in my life, such as local will be available to teach others. timidity and uncertainty. But God kept I call this person the teacher, but for pressing me that I should be involved goodness sake, don’t tell him or her in planting churches. So as a not-so- that he or she is a teacher, because the good missionary, I looked around for person may get a swelled head, espe- a local person with whom to work. In cially if he or she is the not-so-good his infinite wisdom, God has never had kind to which God always directs me. a perfect local leader for me to work In this method, the missionary with, so I have always ended up work- teaches the local teacher the lesson ing with not-so-good people. and then the local teacher teaches I have never had wonderful tools the lesson back to the missionary to and materials to use either, so I have ensure that he or she knows it well had to settle for some not-so-good and can teach others. If the person tools. I now recommend the Discov- really is a not-so-good teacher, get him ery Lessons and the Discipleship Lessons or her to teach other missionaries as by Abdallah Hawatmeh, but there are well. Then, start looking for people other tools out there as well. to teach. God has typically led me to not-so-good people. Most have strug- How It Works gles and problems, sometimes really In the Not-So-Good method, the terrible issues, with which they have

6 EMQ January 2014 had to deal. But I am a not-so-good Back to the Method… missionary, with a not-so-good teach- After suggesting this several times, er, so I accept not-so-good contacts. someone may eventually agree to meet the teacher. That is when I call Add in Some Crummy in the not-so-good teacher, who by Evangelism this time should have also taken the In my book, The Messenger, the Mes- discipleship lessons and had an sage and the Community, I share six opportunity to teach them back to us. steps to spiritual maturity. We usually After connecting the new seeker with start with not interested people, whom the teacher, I step out of the situation we hope will become somewhat inter- and pray for them while they meet. I do ested people, and eventually seekers. I not attend. After all, I am only a church use stories, proverbs, incidental chats, planter and not a pastor, and since I am and prayer to move them along. I like a not-so-good missionary, I don’t even to call this crummy evangelism. It’s like bother to attend the first meeting, or the catching squirrels. second, or any of the rest. First, you put out a few crumbs and At the same time, I start gathering a stand a long ways away, hoping the few other not-so-good missionaries to squirrel takes them while you watch. help me. We meet with many people

I start gathering a few other not-so-good missionaries to help me. We meet with many people during the week, and use crummy evangelism.

The next day you do it again, only a during the week, and use crummy evan- little closer, and bit by bit, day by day, gelism to urge them along until they you put out the crumbs until one day, show signs of being a seeker. Then, we hopefully, the squirrel eats right out of connect them to the teacher. your hand. It isn’t long until the teacher is So we use crummy evangelism. We teaching some people the evangelism drop spiritual crumbs into our con- lessons, and some of the discipleship versations, and bit by bit move people lessons. We continue to encourage the along from being not interested to teacher, and pour our lives into him or somewhat interested to being seekers. her, but we don’t bother to attend the Then, we ask them if they would like new church. to have someone—a local person— By this time, the teacher is very really explain what Christianity is all busy. He or she has led a number of about. This person can do it in a few people to the Lord, and we encour- hours. He or she is a teacher who can age him or her to start meeting with do a lot better job than we missionar- them regularly in order to figure out ies can, because our language is poor which ones he or she should baptize, and we are foreigners. and to start breaking bread with them.

EMQ January 2014 7 Without knowing it, our not-so-good good teachers and not-so-good con- teacher has just graduated to not-so- verts. Our only fear is that someday good pastor. they may think they are really good When the teacher gets overloaded teachers, and stop training not-so- with people and ministry, we encourage good people to teach the lessons. him or her to choose one of the new be- That would be terrible, because good lievers and get that person to help teach missionaries and good pastors always the lessons. This person doesn’t have look for good leaders, and good un- to be perfect—he or she can be not-so- believers to witness to, and these are good just like the rest of us. very hard to find. So if you cannot Once we have a second teacher, find good leaders, just settle for not- we start to send seekers to him or her. so-good people and get them doing Soon, we have two groups, then three, crummy evangelism and using the and so on. Since we are not-so-good Not-So-Good church-planting meth- foreign church planters, we all end up od and see what happens. leaving at some point, and the groups Roland Muller (pseudonym) is a church continue on their own, without miss- planter who has authored several not-so-good ing us, since we never bothered to books on ministry. He is with a mission agency come to any of the meetings. called WEC International, which ministers The amazing thing is this: God among 1,000 unreached people groups. His seems to enjoy transforming not-so- personal website is http://rmuller.com.

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Title of Publication: Evangelical Missions Quarterly. Publication No.: 180280. Date of filing: October 11, 2013. Frequency of issue: quarterly. No. of issues published annually: 4. Annual subscription price: $32.95. Address of headquarters: 500 College Ave., Wheaton. Ill. 60187, Box 794, Wheaton, Ill. 60187. Name and address of publisher and editor: Billy Graham Center at Wheaton College. P.O. Box 794, Wheaton, Ill. 60187. Owner: Billy Graham Center at Whea- ton College, P.O. Box 794, Wheaton, Ill. 60187. Known bondholders, mortgagees, and other security holders owning or holding 1 percent or more of total amount of bonds, mortgages, or other securities: none. The purpose, function, and nonprofit status of this organization and the exempt status for Federal income tax purposes has not changed during preceding 12 months. TOTAL NO. COPIES: average preceding 12 months, 2,890; issue nearest filing date, 2,370. PAID AND/OR REQUESTED CIRCULATION MAIL SUBSCRIPTIONS: average preceding 12 months, 1,952; issue nearest filing date, 2,070. NON-REQUESTED DISTRIBUTION: average preceding 12 months, 130; issue nearest filing date, 144. TOTAL DISTRIBUTION: average preceding 12 months, 2,082; issue nearest filing date, 2,010. COPIES NOT DISTRIBUTED: average preceding 12 months, 216; issue nearest filing date, 72. TOTAL: average preceding 12 months, 2,198; issue nearest filing date, 2,010. PERCENT PAID AND/OR REQUESTED CIRCULATION: average preceding 12 months, 93.75%; issue nearest filing date, 93.04%. I certify that all information on this form is true and complete, Laurie Nichols, BGC Director of Communications.

8 EMQ January 2014 now study online at Fuller

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Theology I Psychology I Intercultural Studies www.fuller.edu/sis I 800.2FULLER EMQ January 2014 9

8501-13-10-FullerFGU_EMQ.indd 1 10/3/13 4:03 PM a second look

Commentary by EMQ associate editor, Gary Corwin

What Are We to Do? A Question of Self-defense

he events of recent years in Nigeria have left the Church of that land with a quandary—one perhaps new to them, but not new in the history of Christ’s Church. T When Christians are targeted for destruction for righteousness’ sake by an unjust state apparatus (e.g., Rome in the second century, or the Kachin of Myanmar/Burma in the twenty-first century), the option of self-defense may or may not be chosen, but it ought to be considered.

The question of self-defense also do you wish SIM had done differ- looms when tyrants usurp power over ently?” was “We wish there had been democratic societies in contravention (and we still desire) more education of their higher constitutional authority on how to build healthy nations.” (e.g., British citizens of the American Sitting with one of the Nigerian colonies during the eighteenth-century scholars/church leaders over lunch, reign of George III, or Nigeria today, I heard a heartfelt expression of con- where large segments of the govern- cern and frustration over the ongo- ment support and assist the slaughter ing attacks and loss of innocent life of innocent Christian civilians by Is- as a result of attacks by Boko Haran lamic jihadis known as Boko Haran. militants. Churches and schools have I recently was part of a conference been bombed and whole villages of held in Addis Ababa, Ethiopia, on SIM Christians have been massacred. As history in Africa 1893-2000. It con- I listened to his impassioned desire sisted of mission and church scholars, for godly answers to the problem, together with academic scholars from I couldn’t help thinking about the outside the mission community. This American Revolution and the divi- was an unusual undertaking for an sions that existed within the Christian evangelical faith mission, but a very population over the appropriate re- enlightening one nonetheless. One of sponse to the King’s abuse of power. the consistent, if somewhat difficult Church historian Mark Noll has to extract, answers coming from Ni- pointed out that there were four re- gerian, Ethiopian, and other African sponses that came from believers at church leaders to the question, “What that time. There were (1) those who

10 EMQ January 2014 sincerely felt on the basis of Romans less in light of the Lord’s soon return 13 that they should go along with and the more urgent need to evange- whatever the King did; (2) those who lize the lost. Even today, when this thought renewed appeal was the only sort of rigid dichotomistic view is appropriate avenue of response; (3) much less common, the involvement those who took up arms to overthrow that has taken place has often been an unjust tyranny unfaithful to its le- quite naive. gal obligations; and (4) pacifists who I cannot help wondering if the an- simply felt that participation in any swer doesn’t lie in encouraging the de- kind of war was never an appropriate velopment of local but well-disciplined response (2006). Christian self-defense forces in each In Nigeria today, there are growing vulnerable community. As defensive divisions within the Christian com- forces only (not given to attacking in- munity along similar lines, although nocent civilians in response to inno- a prayer response remains a vibrant cent civilians killed or injured on your common denominator among most. side), such forces could be both effec- Some, however, particularly younger tive and a witness to a higher ethic that people, have expressed their frustra- comes with being a follower of the Lord tion this way: “We have no more Jesus Christ. Other than those from an cheeks to turn.” What counsel/action historic peace church tradition, such should the expatriate mission com- as the Mennonites, the vast majority munity offer in response to their ap- of Christians in the West would not peal for help? hesitate to pursue such a course if their Unusual as it may seem, the ques- own government was not fulfilling its tion of worthy counsel may actually God-given role to protect the innocent be more important at this time than and to punish evildoers. any action that could be taken. While The question remains: Should we it might change over time, right now encourage our brethren, such as believ- there isn’t much else that expatriates ers in Nigeria, to consider such a course? can do to help. While turning the cheek is an appro- What counsel should the expatri- priate and godly personal response to ate mission community offer? This is unjust behavior toward oneself, is it not easy to answer. Believers in many the only appropriate community re- parts of the world, including North sponse to genocide? America, have not been very good at answering such questions in their own Reference context. Part of the reason for that in Noll, Mark A. 2006. Christians in the the North American context, I believe, American Revolution. Vancouver: Regent College Publishing. is that for most of the twentieth century believers had a low view of engag- Gary Corwin is associate ing significantly in politics. editor of EMQ and staff This was attributable in part to its missiologist with the inter- perceived unseemly characteristics, as national office of SIM. well as to a misguided view held by many that such involvement is fruit-

EMQ January 2014 11 Memorization and Maturation:

12 EMQ January 2014 ur small group settled into the shade of the acacia trees in front of my house. It was a day of celebration: the eleven of us had spent the last few months memorizing the book of Titus together and this was the final session. Going around O the circle, some of the men were able to quote Titus almost flawlessly, while others struggled making it through even that day’s passage. Members of the group had memorized Paul’s epistle in three different languages (Portuguese, Swahili, and Makua-Metto), using a total of five different translations.

After celebrating our accomplish- commandments upon their hearts. ment with heaping plates of goat meat This tradition carried on into the time curry, potatoes, and rice, each person of Christ. From our knowledge of took a turn sharing which verses were Jewish culture and in studying Jesus’

An Experiment in Leadership Formation in Mozambique Alan Howell

the most significant to him. Some own teaching and preaching, it is clear felt challenged by Paul’s exhortation that our Rabbi had large portions of to teach, others saw strong similari- scripture committed to memory. He ties between their own local setting used scripture to rebuke Satan while and the morally corrupt atmosphere being tested in the wilderness, and the of Crete, while another expressed ad- Psalms were some of the last words he miration for the way Paul addressed spoke before finishing his work on the his apprentice: unabashedly exhort- cross. ing and instructing Titus while at the While memorization of scripture same time tenderly expressing his love has been an expectation of followers for the young man. of Jesus for most of church history, the West has seen a serious decline Memorization in its use and appreciation in the last and Discipleship few decades. John Wilson notes that From the time of Moses, God has memorization is now routinely dis- challenged his people to keep his paraged by:

EMQ January 2014 13 …the ubiquitous phrases “rote memo- sage? We spent time allowing each ry” and “rote learning.” Memorizing, we are other to share what message he heard told, discourages creativity, critical thinking, from the text in his own words. This and conceptual understanding. This scorn usually led to a rich time of discussion is odd. It doesn’t seem to jibe with our everyday experience. After all, training to be a about the day's passage. The men had doctor or a lawyer entails memorization—a spent two weeks memorizing these lot of it. We don’t foolishly assume that the verses and their time of reflection on creativity of actors or musicians is crushed its meaning helped draw out mature by the formidable feats of memory their art observations that frankly surprised me demands. (2011, 41) from this group of relatively new be- In order to follow Jesus well, we lievers. must equip ourselves, filling our heads 3. How will you obey it? After and hearts with scripture and there- discerning the text meaning, we then by sharing in the same material that discussed what God was calling each also filled the mind of Christ. While of us to do in response to this passage. memorization is certainly not an easy 4. Who will you tell? We conclud- discipline, it is essential to spiritual ed the study by talking about who in formation. According to Joshua Kang, our lives needed to hear something “Charles Swindoll states that he ‘knows specific from this scripture. We com- of no other single practice in the Chris- mitted to share what we had learned tian life more rewarding, practically with family or friends outside the speaking, than memorizing scripture... group. no other single exercise pays greater Our Bible study usually took about spiritual dividends’” (2010, 47). an hour and a half to two hours. This time of communal reflection on the meaning and application of the text Memorization, Spiritual was essential. While memorization has Formation, and the immense value, we “must be careful Small-group Setting that the urgency to memorize verses is The men who memorized Titus not served at the expense of compre- with me came from six different vil- hension. Understanding can easily be lages. I met with them in two different checked by asking a learner to rephrase clusters based on geographic proxim- a verse using his or her own vocabu- ity. Our pattern was for each cluster to lary" (Choun 2001, 458). Verbalizing gather twice a month in one of their personal insights on the meaning of villages and use a modified form of the text in these small-group settings the Discovery Bible Study method not only served to verify understand- consisting of four parts to guide our ing, but also helped the participants time together: reinforce what they learned. 1. Listened to the text. We would begin our study by quoting to each oth- Observations from er what we had memorized from Titus the Titus Groups up to that point, as well as the section Our experience of memorizing the for that day (usually five or six verses). book of Titus in small groups was a 2. What did you hear in the pas- positive one for all who were involved,

14 EMQ January 2014 and after a break from memorization frained from giving much background for a few months, many in the group information, hoping to see how the were eager to decide what we would groups would handle this exegetical memorize next. Besides the deep ben- challenge. efit to hiding the word of God in our Having memorized the previous hearts, I noted five additional observa- text, they had an appreciation for the tions from this experience. context and other group members Participants showed increased pulled it in without my prompting and confidence. Following our memo- allowed it to shape their understanding rization of Titus, I noticed a signifi- of the passage. We had a great discus- cant rise in the level of confidence sion about the differences between the these men showed in sharing per- type of circumcision Paul was address- sonally what they were learning with ing and the way circumcision functions others. These men were more com- in their own context. Their growth in fortable sharing God’s word in the terms of exegesis and hermeneutics in larger church setting and in a sense the Titus study has spilled over into had taken ownership of the texts. This other texts I have seen them engage. was true not only of the book of Titus, As Kang notes, “Learning Scripture by but their comfort level in going to the heart expands our imagination while at well of scripture was greater. Kang ex- the same time sharpening our capacity plains, “Learning scripture by heart... to think” (2010, 33). builds up the mind with discipline Celebration helped solidify key and spiritual knowledge, and that will concepts. Before moving to Mozam- affect our attitude toward life. Inevita- bique, I had two experiences of mem- bly, people who have been trained this orizing sections of scripture in small way discover their potential, grow in groups. Both times, we concluded with confidence and develop a healthy self- a celebratory dinner. The dinner was a image” (2010, 68). nice end to the group experience and I Participants became better in- wanted to continue that tradition. terpreters. One surprise was seeing For my Mozambican friends, this the participants mature in their abil- celebratory dinner was even more im- ity to interpret even more difficult portant; having the chance to share texts, especially taking into account what they learned in a joyful set- the context of the passage. This started ting had a bigger impact on the par- manifesting itself even during the be- ticipants than I imagined. A number ginning of the memorization of Titus. have made references to this event and For both groups, Titus 1:10-15 was a what we shared in that setting. Robert challenging section as Paul addressed Choun notes that, the issue of circumcision. In each group, there were men who started Although memory is generally thought off the discussion by assuming that of as an intellectual function, research bears out the Bible’s assertion that mean- the type of circumcision Paul was ad- ingful memories have an emotional con- dressing was equal to the circumcision nection. We will remember a fact or con- that men experience during initiation cept if it is indeed “upon our hearts.” A rites in our area of Mozambique. I re- lesson with personal relevance will be re-

EMQ January 2014 15 tained long after algebraic formulas and efit that had the largest impact, espe- the capitals of foreign nations have been cially within the six months after the forgotten. (2001, 457) conclusion of the study. Lack of education was not a significant barrier. The highest level of Conclusion education in these groups was seventh Overall, this experience was ex- grade and I wondered if the members tremely positive. The participants of the group would even be able to showed growth in their own spiritual- memorize the text. Some had to work ity, improved skills for ministry, and harder than others, but their strengths enhanced their ability to minister as a as oral learners helped them overcome team. For our ministry to develop, as the educational barriers. They would leaders we need to encourage a church often read it out loud as practice for culture that values hiding God’s word memorization. Our sessions were two in the heart. As Kang notes, “When we weeks apart, which gave ample time store them up in our heart, we deepen for memorization and helped over- our reservoir of wisdom. When we come the potential educational barri- meditate, we lower our ladle into the ers. For someone working in areas of clear, cool water and refresh our spirit low education, I would encourage this to hitherto unknown heights” (2010, slow pace with lots of encouragement 34). My prayer is that memorizing from the leader, as well as the other Titus equipped these church leaders participants. to draw together from the same deep Participants developed a theo- well of God’s word and lead others to logical shorthand for ministry. My be refreshed from it as well. biggest surprise was witnessing the ways they used passages from Titus References with each other. Occasionally, when Choun, Robert J. 2001. “Memoriza- tion.” In Evangelical Dictionary of Christian discussing how to handle difficult situ- Education. Ed. Michael J. Anthony. Grand ations in their churches, these leaders Rapids, Mich.: Baker Academic. have quoted short, relevant sections of Kang, Joshua Choonmin. 2010. Scrip- Titus. ture by Heart. Downers Grove, Ill.: IVP By using key phrases from a text Books. they memorized together, group Wilson, John. 2011. “Changing Forever members were able to evoke the au- How You Think: Recovering the Lost Art of Scripture Memorization.” Christianity To- thority of the whole passage. A few key day January: 41-42. phrases have made their way into the local vocabulary of one of the clusters. Alan Howell (MDiv) and Since these men are involved in min- his family have been in Mo- istry together, having a common text zambique since 2003. The that they have memorized as a group Howells are part of a team in provided them with a common vocab- Montepuez, Cabo Delgado, ulary to help guide decision making. serving the Makua-Metto To me, this development was the ben- people www.makuateam.org.

16 EMQ January 2014 No CoNtiNuiNg the road to Bau City the The Story of autoBiograPhy a Missiologist of Joeli Bulu from Colonial to The Missiology Postcolonial Times of Alan R. As a gift to Edna and the Tippett Series children on the occasion English missionary John of their golden wedding Hunt and Tongan missionary Joeli Bulu served in the anniversary, Tippett completed his autobiography, Fiji islands in the 1840s. Their lives were intertwined ironically just months prior to his death. Contain- as they faced island warfare, cannibalism, and the ills ing personal reflections on his childhood, mission brought to the Pacific by traders and those involved experiences in the South Pacific, relationship with in the labor trade. In this two-volume book Alan Donald McGavran and the founding of the School Tippett provides the biography of Hunt and the of World Mission, and retirement years in Australia, autobiography of Joeli Bulu. No Continuing City is the inside story. ISBN: 978-0-87808-476-0 ISBN: 978-0-87808-478-4 Alan R. Tippett Alan R. Tippett

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Good Decisions Need a Godly Process: Acts 15 as Our Guide Daniel Bacon

ow good are you at making decisions within your mission? Based on recent research, the track record for corporate America isn’t so good. Business decisions are often flawed, and one study of over 2,200 executives revealed that the majority felt bad decisions were as frequent Has good ones. Another study of twenty thousand executive searches found that forty percent of their senior-level hires failed within eigh- teen months. More than half of teachers in the U.S. quit their jobs within four years (Heath and Heath 2013).

What’s missing? While analysis is in shaping organizations and their helpful in making good decisions, a decision-making styles, there are basic solid process is even more important. biblical principles that apply to any That process must include both objec- group process when seeking to discern tive and subjective elements. I’m con- God’s best for an issue. vinced that for good decision-making to take place in mission organizations, Acts 15 as a Model that process must also be healthy. Let’s look at a case study on deci- Mission group decisions are not sion-making from Acts 15, when a his- made in a vacuum. Things like cul- tory-making decision was made. What tural dimensions, church polity, or- unfolds in Luke’s report on the Jeru- ganizational size and culture, and salem Council in Acts 15 is an illus- generational value differences will tration of an effective group process. play a significant part in shaping As many Gentile believers came into group process. It is also important to the church, a number of traditional remember that ultimately there is no Jewish believers demanded that these universally correct way of making de- new converts be circumcised. The cisions. While many factors play a part argument about this issue resulted in

EMQ January 2014 19 what has been called the First Church the need for spiritual preparation as Council. well. When our hearts or minds are This was no small difference of distracted, or we are not in tune with opinion. The Greek words here for the Lord, our contribution will likely sharp dispute and debate (15:2) con- be sub-par and perhaps even counter- vey the idea of great strife, discord, productive. Good group process or and a lack of harmony. In other words, practices are important, but in the end it was apparently a heated discussion they are no substitute for personal with emotions running high. Amaz- preparation. ingly, there was a happy end to what It is also important to consider could have otherwise been a very sad who else should be part of the dis- story. cernment process. In Acts 15, we see (1) those who would be affected by Principles for Discerning the decision (Gentile believers from God’ Direction Antioch and local Jewish believers), How then did this gathering of (2) some who had background experi- people with very different perspectives ence (e.g., Peter, Paul, and Barnabas), come to unity on a vital issue? What and (3) others who had expertise or were the key factors that helped them special credentials (James). These discern God’s direction at this point? kinds of potential participants also What can we learn from their experi- represent “the right kind of people” ence? Let me share six principles. who can contribute significantly to The right people were present. the discernment process of discover- Although some believers from the ing God’s will. party of the Pharisees had the oppor- They shared the right values. tunity to present their grievance and While nothing is said in Acts 15 demands, only the key decision-mak- directly about group operating values, ers (apostles and elders) were actively we can only assume that as apostles involved in the discussion and debate, and elders who submitted to godly although many others were apparent- wisdom and the application of bib- ly in the audience (15:12, 22). lical truth, there was an underlying It is a basic, but important princi- willingness to listen to each other ple to remember that good decisions and seek God’s will collectively. Their usually come when the right people corporate willingness to even bring it are involved. By right people, I mean to a forum for group discussion and those who have the spiritual and ex- discernment demonstrated a degree of periential maturity plus the authority shared values (i.e., God’s perspective to make decisions of this magnitude. is important). This debate required those present Ruth Haley Barton emphasizes that who were both aware of the issues and any kind of a leadership group needs open to the leading of the Holy Spirit. to have the following critical ingredi- Personal preparation to be a parents as operating values in order to ticipant in any group decision is genuinely discern God’s guidance: (1) always important. By preparation, I’m a shared understanding of what dis- referring not only to the issues, but cernment really is, (2) a shared con-

20 EMQ January 2014 viction that discernment is the heart Council was no small one, and seri- of leadership and that the purpose is ous effort needed to be taken to truly not just to complete an agenda list discern the way forward. Luke stated and make necessary decisions, and (3) that, “The apostles and elders met to a shared affirmation that discerning consider this question” (Acts 15:7). In and doing the will of God is the goal other words, these key church leaders of the process (Barton 2012, 14). did not try to run from the threat or Why are values important, and what ignore it, but faced head on what was do they mean to an organization? Minis- most important for the sake of world try strategy and direction always flow evangelism at this point. Because the out of our values. Core values and be- problem was major, there was “much liefs are the starting point for all that discussion” (i.e., enquiry, debate, or we actually seek to accomplish and questioning). Following this pro- how we will go about doing it. Even vi- longed period of interaction which sion and mission spring from biblical Peter wisely permitted, steps were and core values. Leaders often focus so then taken to bring things to closure. strongly on vision-casting and strategy It seems that solutions or answers that clarifying core values seems like were not forthcoming until the par- an afterthought. But bringing values ticipants had truly engaged in the is- to the forefront and focusing on how sue, various aspects or opinions were the group will function and what pri- heard, and all that was potentially orities it will follow will set the pace helpful was taken into consideration. for how any group can discern God’s It sounds like they tackled the issue best for them. in a productive and constructive way, Another critical part of preparation even though it may have been uncom- is building trust within the group. If fortable at times. there is not buy-in to these shared con- Patrick Lencioni highlights the fear victions or values and a willingness to of conflict (i.e., conflict focused on hold each other accountable, then dis- ideas and not personalities) as a factor cernment of God’s best and the pro- that can hinder the effectiveness of an cess of seeking guidance will be hin- organization from finding the best so- dered. All this to say is that each of us lutions. Obviously, scripture has much needs to be the “right kind of person” to say about how believers should treat to make a meaningful contribution to one another and the need to always the decision-making process. speak the truth in love. Nevertheless, It is a gathering of the “right peo- truth must be spoken and sought while ple” then that makes discerning God’s at the same time maintaining an atmo- will truly possible. Without total own- sphere of love and respect. ership of core values, a leadership Too often, we hold back from chal- group or team is in danger of drifting lenging ideas or new ways forward or stalling due to internal conflict or for fear of either offending others or competing agendas. for self-protection. However, part of They allowed adequate time for a healthy process is to widen our op- focused sharing and discussion. tions and test our assumptions. Our The problem before this Jerusalem goal in ministry is to discern God’s

EMQ January 2014 21 best, but in the process of doing that susceptible to groupthink because of we may need to passionately discuss the high value of harmony and group and debate ideas or plans in order for unity. At the same time, allowing and the best to emerge. encouraging thorough discussion and Sidenote #1: The prayer of in- exploration of options or alternatives difference. One aspect of the discus- is also invaluable. sion process that I have found helpful Danny Morris and Charles Olsen comes from Barton again when she (1997) add the final step of “resting” talks about the group needing to pray in the process of decision-making and for discernment as well as to talk about discernment of God’s will. By resting, the issue. Often, we toss up a quick they mean the allowance of additional prayer for God’s blessing and guidance time for the decision to “rest” on the and then jump right into the agenda. minds or consciences of the partici- However, Barton reminds us of the val- pants looking for any signs of conso- ue of praying individually and corpo- lation or desolation. rately with the prayer of indifference: Morris and Olsen ask, How does the decision sound later in the parking lot af- At the beginning of any leadership dis- ter the meeting, or in the morning having cernment process, it is good to be remind- slept on it the night before? How does it ed to ask for the grace to be indifferent to feel when sharing it with a friend or even matters of ego, prestige, organizational someone who did not participate in the politics, personal opinion, personal advantage, personal preference or even own- discussions but might have a potential op- ership of pet project. We ask God for the posing view? Does it bring a sense of peace grace to desire his will—nothing more, and rightness and seem to draw the group nothing less, nothing else. (2012, 188) closer to God or is their disquiet? Keep in mind that good mission Of course, beyond this we pray for leaders also encourage people to pro- wisdom and guidance and trust that cess decisions at their own rate, and God will truly lead the discuss process. not be forced to conform to the lead- Sidenote #2: The danger of er’s speed. groupthink. The goal of a discussion They checked scripture for align- is to come to unity of heart and mind ment and compatibility with God’s about an important issue. However, revealed purposes or principles. As along the way, we must be aware of we look at the unfolding story of this the danger of what has been called watershed discussion, James injected a groupthink, a phenomenon that oc- short statement in seeking to discern curs when the desire for group con- God’s best: “The words of the proph- sensus overrides our common sense ets are in agreement with this, as it is desire to present alternatives, critique written…” (Acts 15:15). The test of a position, or express an unpopular consistency with scripture is crucial opinion. Here, the desire for group co- for any discussion about organiza- hesion effectively drives out good de- tional plans and policies. At the same cision-making and problem-solving. time, consistency with the God-given Perhaps groups or teams within mission and core values of the organi- mission organizations can be more zation is also a must.

22 EMQ January 2014 James was seeking to listen to God the conclusion based on all that has and bring a biblical perspective to the gone on before. Note, however, that debate. He carefully made the connec- James did not use the apostolic dec- tion between what they were seeing laration of “thus says the Lord,” but in the conversion of Gentiles and the rather it was his considered decision words of the Old Testament prophets. that they should act in the following As Barton aptly puts it, way. Leadership discernment involves listening with love and attention both He connected the dots between Peter’s to God and to others, carefully exam- testimony and the words of the prophet ining the facts or data, and sensing Amos, who described the trajectory of what God is saying through scripture. God’s long-term plan: “And I will set it up, so that all other peoples may seek the Having been a part of an interna- Lord—even all the Gentiles over whom tional leadership team for a number my names has been called” (Acts 15:17). of years, I recall some very sacred mo- (2012, 203) ments when major decisions were being strongly discussed that would It is hard to overestimate James’ affect the direction and welfare of contribution at this crucial point in our mission agency. More than once, helping these church leaders put their I have witnessed a moment of truth

I recall some very sacred moments when major decisions were being strongly discussed that would affect the direction and welfare of our mission agency. story within the larger story of God’s or wisdom, when a participant or the redemptive plan. He was able to dem- group leader would sum up the dis- onstrate God’s perspective on this is- cussion and say in affect, “This is what sue, which in the end is more impor- we should do.” With this came a sense tant than personal experience. of peace and assurance that God was They listened to the word of wis- confirming the right way. dom that would help confirm the To be able to state confidently, “It discernment process. James was a seemed good to the Holy Spirit and to man of prayer and well-grounded in us” (Acts 15:28) is a bold step. Yet the scripture. Sensing the Holy Spirit’s apostles, elders, and others sensed the prompting, he sought to bring to clo- freedom to act on their well-consid- sure the debate with this simple, but ered conclusions. The response from profound statement: “It is my judg- the growing Gentile church, as well ment, therefore, that we should not as the Jewish church, confirmed the make it difficult for the Gentiles who rightness of their guidance. are turning to God” (Acts 15:19). They were willing to publicly There comes a point when some- demonstrate the process by which one needs to state what seems to be the decision was made. It is instruc-

EMQ January 2014 23 tive to see how following the council rationale for the change and how the meeting, the decision was passed on decision was actually made. to the church in Antioch and beyond. What James was illustrating is the The apostles and elders were not con- benefit of a process for all of us today tent just to announce the decision; to discern what is really needed and they also wanted to give insights as to how to focus on what is at stake. We what was involved and how the deci- are all faced with a myriad of decision was made. sions to make on a daily/weekly basis. In an apparently brief letter was a In leadership, however, often our deci- summary explanation of a carefully and sions have much more of a public im- prayerfully considered process which pact and can either help build trust or James claimed had the stamp of approv- break it with followers or with those al not only of the church leadership but whom we are seeking to serve. of the Holy Spirit as well. He claimed di- Seeking God’s best as a mission vine approval for this outcome. What’s agency or field team is a challenging amazing is to see in turn how that letter and sometimes difficult process. Never- was received and welcomed by believ- theless, God has not left us without ade- ers everywhere. By sending Paul and quate resources and guidance to choose Barnabas with the letter, they were able what is pleasing to him and that which to communicate more clearly just what will further his kingdom purposes. had happened and why, and likely were able to respond to questions or con- References cerns in person. Haley Barton, Ruth. 2012. Pursuing God’s Will Together. Downers Grove, Ill.: In- It would be naïve to think that ev- tervarsity Press. ery major decision for an organiza- Heath, Chip and Dan Heath. 2013. De- tional change is welcomed and cheer- cisive: How to Make Better Choices in Life and fully embraced by all. Change doesn’t Work. New York: Crown Business. come easy for many of us. It isn’t so Lencioni, Patrick. 2002. Five Dysfunc- much that we fear change, but rather tions of a Team. San Francisco: Jossey-Bass. our perceived loss that makes the Morris, Danny and Charles Olsen. 1997. Discerning God’s Will Together: A change process difficult. Spiritual Practice for the Church. Nashville: Even though in Acts 15 it appears Upper Room Books. all was well, there was likely some grumbling and resistance as the im- Having served in Japan plications actually began to sink in. and Singapore, and as U.S. However, the test of a godly decision national director for OMF actually led by the Holy Spirit is usu- International, Daniel Ba- con has focused on leader ally confirmed in the long run rather development among OMF than just by initial popular acclaim personnel and consult- or even criticism. Nevertheless, one ing with other ministries. necessary part of the process is to help Daniel has a DMiss from Trinity Evangelical those affected understand both the Divinity School.

24 EMQ January 2014 Serving God’s Servants From Around the World

Discover how you can benefit from OMSC’s: • Residential programs for the renewal of missionaries and international church leaders • Research, publications, and scholarly forums for the advancement of mission scholarship • Continuing education in cross-cultural Christian ministries OMSC publishes the International Bulletin of Missionary Research. The IBMR is widely respected as a leading professional journal of mission research and reflection. Many of today’s foremost missiologists and mission thinkers appear both in the IBMR and as lecturers at OMSC.

Overseas Ministries Study Center New Haven, Connecticut (203) 624–6672 www.omsc.org AJapanese Gospel Message

I long for the day when the good news about Jesus is as deeply entrenched in Japanese culture and thought as the many other things that have been successfully adapted for and adopted by the Japanese people.

Photos courtesy Paul Sadler Paul Sadler

ne of the gifts of the Japanese people is being able to assimilate products, fads, and ideas from around the world and then make them uniquely Japanese. I have heard Japanese children ask sincerely whether they have McDonald’s in Ameri- Oca, and then react with astonishment to learn that it originated in the United States. The Japanese readily adopt prod- person instinctively observes. Rather ucts, ideas, and traditions from around than starting with a concept like sin, the world, but they first subtly adapt which in Japanese includes strong con- those things they adopt to make them notations of crime, it is often far more relate to the taste, aesthetics, form, and natural to begin with the inherent be- needs of the Japanese people. With the liefs of the Japanese regarding purity gospel message, that process of adapta- and from there introduce the demand tion seems to still be incomplete. The for purity of a holy God, and the purifi- gospel has been imported and pro- cation that Jesus provided through his claimed, but it continues to be framed death on the cross. largely in a Western model that relies In this sense, the gospel presenta- on Western concepts and speaks to tion starts in Leviticus rather than with Western needs. the Decalogue, deals with the defile- The future of the Church in Japan ment that results from the evil in our demands a bold proclamation of the hearts that Jesus spoke of (Mark 7:20- good news about Jesus Christ that takes 23), and ultimately seeks to show how seriously Japanese culture and sensi- Jesus’ death on the cross provides what bilities. This article presents my search Paul calls “the washing of rebirth” for that and explores my own attempts (Titus 3:5) and the gift of the clean, or to share the truths of the atonement in cleansing, Holy Spirit. Lewis says, “To ways that might resonate more readily speak of allowing God to ‘wash’ us with the Japanese. At the same time, it clean and to put his ‘clean’ and Holy provides for those ministering in other Spirit within us seems not only to com- cultures practical case studies of how to municate more effectively but also em- begin to contextualize the gospel mes- ploys the kind of vocabulary used by sage more naturally. Jesus himself” (1993, 238). To avoid reaching back into a reli- Slipper Country gious history that most modern Japa- Shintoism, Japan’s oldest religion, nese are unfamiliar with, I begin the constantly reinforces the distinction presentation by describing a foreign between the pure and the impure. guest coming to visit their home for Christian anthropologist David C. the first time. They are eager to receive Lewis observes, “Shinto rites in Japan the guest, but there is a dilemma. The almost always involve some reference guest comes in wearing muddy boots; to the driving out of impurity and the it is obvious that the guest is either un- restoration of purity” (1993, 120). aware or unconcerned about Japanese While most modern Japanese aren’t sensibilities regarding the cleanliness conscious of Shintoism’s effect on their of their home. When asked, Japanese thoughts or worldviews, their sensi- always respond that they would inter- bilities toward boundaries of clean and vene to stop their guest. At this point, unclean in their home (slippers for the I explain that the guest, now aware of home, separate slippers for the water the host’s discomfort, tries to brush off closet [toilet area], no slippers for the his or her boots, still unwilling to actu- tatami room) are a part of Shintoism’s ally remove them. In his or her mind, legacy that even the most irreligious the boots are not that dirty. Japanese

28 EMQ January 2014 are typically gracious to other cultures, become damaged and people would but in this case they always instinctive- feel uncomfortable sitting there for fear ly respond that it is the host’s culture of getting dirty themselves. Similarly, I and definition of purity that matters. explain that if there is no inner cleansing Just cleaning the boots will not do. from impurity, heaven is no longer the Having established assent to a num- paradise that God promises. It would be ber of important truths while talking characterized by the same kind of greed, about a completely neutral subject, I lust, selfishness, and pride that often then explain that this scene is similar makes life so painful. to the dilemma the holy God of heaven With a clearer picture of this dilem- has in responding to us. When I ask the ma, I then present Jesus’ death on the Japanese if they are sinners, I get blank cross as providing a covering for our im- stares, but when I read a verse like Prov- purity. Like slippers for a person’s dirty erbs 20:9 and ask if they have kept their feet, Jesus’ righteousness covers the un- hearts pure, I have yet to find someone cleanness of our hearts. In fact, he actual- who claimed inner purity. ly cleanses us so we can walk intimately I share that our impure lives are like with a holy God now, and look forward the guest with the dirty boots and that to eternity in a pure heaven because of

I present Jesus' death on the cross as providing a covering for our impurity. Like slippers for a person’s dirty feet, Jesus’ righteousness covers the uncleanness of our hearts. most people respond in one of three what Jesus has done (Isa. 61:10). ways: (1) they assume that their impu- Depending upon the setting, I de- rity is not that big of a problem (Matt. velop these concepts further by looking 7:21-23) like the guest with the muddy at the promise of cleansing in the day shoes, (2) they try doubly hard to be of atonement (Lev. 16:30), the need outwardly pure and hope that the in- for appropriate covering in the parable ner impurity will be overlooked (Matt. of the wedding banquet (Matt. 22:1- 23:25) like the guest with the brush, or 13), Jesus’ washing of the disciples feet (3) they turn to cleansing rituals like (John 13:6-11), the purifying work of misogi (ascetic Shinto purification). the Holy Spirit (Rom. 15:16, Titus 3:5), These options are often seen by the and the calls to clothe ourselves with Japanese themselves as inadequate. But righteousness in response to Jesus’ if they still don’t see their impurity as a cleansing in our lives (Col. 3:12-14). serious problem, I ask them what would happen if they let people walk in and Relief from Our Suffering out of their tatami room (a special room The festival of the dead, called in a Japanese home with rice mats) with O-bon, is the single most important boots. Obviously, the rice mats would celebration in the Japanese calendar.

EMQ January 2014 29 And its Buddhist origins point to a “hanging upside-down.” Ura-bon-e is truth that many Japanese struggle to a transliterated word, taking the sound accept: assuming that “there is no Bud- of the Sanskrit word straight into Japa- dhist hell,” many Japanese only view nese. One might ask why O-bon was the Bible in terms of its immediate originally called the Hanging-upside- benefits in the here and now. But the down Festival. traditional origin of O-bon creates a Legend has it that Buddha’s disciple spiritual dilemma in the minds of the had a vision of his deceased mother Japanese that the gospel answers far hanging upside down in great suffer- more powerfully than any of their own ing. When he asked Buddha for advice, beliefs or practices. he was told to place food on a plate to O-bon provides an opportunity to bring temporary relief to her suffering. present a penal substitution under- He dutifully followed the advice, and standing of the atonement that sees having felt he had done a little to help God in mercy sending Jesus to bear our her desperate situation, he danced with suffering and relieve us from the pen- joy. Today, each summer all across Ja- alty of our having strayed from his laws pan, people dance the Bon-odori to and the suffering of judgment in the express joy that they have brought a life to come. In so doing, it is possible little relief to those who suffer in the

The traditional origin of O-bon creates a spiritual dilemma in the minds of the Japanese that the gospel answers far more powerfully than any of their own beliefs or practices. to touch on God’s concern to relieve after-life. There is joy in the Bon-odori, our suffering in this life and his work but also sadness. The Bible, like other in empowering us to relieve the suffer- world religion teachings, speaks of the ing of others—both concepts of impor- suffering that is a part of judgment in tance to the Japanese. The idea for this the life to come. But the Bible says that presentation came from an excerpt of the God of heaven and earth is deeply a message quoted in the Lausanne Oc- committed to relieving human suf- casional Paper on Christian Witness to fering, both in this life and the life to Buddhists (1980). come. The Japanese character for O-Bon In Jesus’ day many people saw means “plate”. This is appropriate be- wealth and an outwardly successful life cause the Japanese associate O-bon as the evidence of God’s favor and so with the offerings placed on a plate and were optimistic about life after death. made to ancestors on this holiday. But In Luke 16:19-31, Jesus told a story that’s not where the word comes from. similar to the tradition of Ura-bon-e to O-bon is a short form of the Indian San- show that suffering and comfort in the skrit word “Ura-bon-e”, which means life to come are based on a different

30 EMQ January 2014 standard than mere success in this life. which the Bible speaks to powerfully. A number of things stand out in Je- The contrast of this warmth, intima- sus’ depiction of the afterlife: cy, and security is anxiety that accom- • People either experience great com- panies inward alienation and shame. fort or incredible suffering in the life to While people feel this shame anxi- come (16:25). ety in their human relationships, the • The decisions we make in this life metaphor of the kotatsu can be used to determine which destiny will be ours. show that it is a prior and more fun- After death, there are no second chanc- damental lack of security before God es (16:26). that makes people so vulnerable to • Those who have gone before us, the threat of shame from people. long for us to take steps to avoid the Grace Y. May’s presentation of “The suffering of the life to come (16:28). Family Table” (Baker 2006, 135-144) • The Bible is God’s means of per- influenced my development of this suading us to avoid a life of suffering in presentation. While the study does not hell (16:29). follow her development, talk of her Building on this parable and its sim- own “family table” and the acceptance ilarities and important differences with she found at God’s table, as well as the the legend of Ura-bon-e, it is possible to discussion of shame from an Asian both undermine an important objec- perspective, provided the impetus for tion to the Christian faith, while shar- my study. Norman Kraus’ discussion of ing the gospel in a way that seems more “shame anxiety” (i.e., the fear of “not familiar and less foreign than typical living up to individual and group ide- approaches. In addition to the parable als”) (Green and Baker 2000, 153-170) in Luke 16, the presentation can be provided important cultural and theo- developed with references to the basis logical underpinnings to my thinking. of our judgment (Rom. 3:23), the pen- When sharing the gospel using the alty of our judgment (Heb. 9:27, Rom. metaphor of the kotatsu, I start by tell- 6:23), Jesus’ intervention to relieve the ing a story of a young boy who would suffering of our judgment (Isa. 53:4, gather with other neighborhood chil- 1 Pet. 2:23-25), as well as God’s com- dren after school around a large warm fort in this life (Job 36:15, Ps. 68:19) kotatsu and talk about the day’s events and the strength it gives us to in turn with his grandfather. I paint the scene comfort others (2 Cor. 1:3-4). of a welcoming grandfather who serves fresh mandarin oranges and barley tea The Warmth of the Kotatsu and laughs and plays card games with The “kotatsu” is a low table with an the children. electric heat element in the bottom to Crisis comes one day when the boy, warm those who sit around it. It is one trying to make his friends laugh, makes of the most precious means of fellow- fun of his grandfather, only to realize ship in Japanese society. Life in Japan that he is standing right behind him. can often be quite cold emotionally, Seeing his grandfather’s obvious sad- but the kotatsu is a symbol of warmth, ness at the insult, he rushes from his intimacy, and security. These are the home in embarrassment. After school values the Japanese long for and to the next day, he walks home as usual,

EMQ January 2014 31 but as he approaches his grandfather’s warmth of God’s love and abundance house and hears the sound of laughter, (Jer. 31:3) and so brought upon them- he crosses over to the other side of the selves a shame (Gen. 3:7-8) that can road, not wanting to be reminded of manifest itself in low self-esteem, fear what he had done. of rejection, or inner loneliness and His avoidance continues, and over anxiety. time he thinks less and less of his Separated from God, the world grandfather. He looks for new ways to becomes a cold place. It is in God’s spend time after school and convinces presence that humanity fosters quali- himself that he really isn’t missing any- ties of love and acceptance, grace and thing. But inside he is disappointed kindness. Separated from it, we look with himself and tried to make up for to the world for warmth and intimacy, it by excelling in school and in sports. but often have to compete for accep- But he can’t help but feel a sense of tance, face harsh control and unkind- shame, inner loneliness, and anxiety. ness from the various groups we com- His grandfather sees the changes tak- mit to, and in turn often feel a sense of

We can have many of the things we've dreamed of and yet feel that something in our lives is missing. ing place in his grandson’s heart and powerlessness and anxiety. refuses to give up on him. Just as the boy avoided his grandfa- If he doesn’t act, he knows his ther, many people avoid God perhaps grandson will be lost to him forever. because thoughts of him bring up So, together with his son, he devises buried feelings of shame and unmet a plan to cover his grandson’s shame, obligation. But God is filled with love and restore him to a place of honor for us and feels anguish over the pain and acceptance at his kotatsu. and anxiety caused by our separation After telling this story I share that from him. While he will not overlook today many people, like the grandson, our actions, he developed a plan to re- deal with inward feelings of shame, store us to a place of honor before him loneliness, and anxiety. We can lead (Luke 13:34). very successful lives and yet feel disap- I explain how Jesus, in a sense, left pointed with ourselves. We can have the warmth of heaven’s kotatsu and many of the things we’ve dreamed entered the coldness of our world. of and yet feel that something in our He willingly endured the things that lives is missing. The grandson’s story cause us anxiety and shame for our is in fact our own. His story points sakes, in order to show us how a re- to the reason the world often feels so turn to God could provide us with cold and insecure. the warmth to thrive in a cold world. I then tell the biblical narrative of He was born in disgrace in a stable, a people who had wandered from the raised in a poor family, rejected by his

32 EMQ January 2014 friends and relatives, betrayed by his the many metaphors of the atonement own disciple, and finally crucified by in the Bible, I’m convinced that the the very people he came to love (John Church in Japan will be equipped to 1:11, Mark 14:64, Luke 23:34). share the gospel more naturally and But Jesus’ death was not just a effectively. demonstration of humanity’s shame, I long for the day when the good but also a triumph of God’s love. Je- news about Jesus is as deeply en- sus died for us. Like a parent who trenched in Japanese culture and takes responsibility for the insult his thought as the many other things that or her child has caused a neighbor, have been successfully adapted for or the president who resigns to bear and adopted by the Japanese people. the responsibility for the company’s And I long for the day when the gos- offences, Jesus took our shame upon pel is so widely accepted in this coun- himself. He took responsibility for our try that Japanese school children can offences, and died in our place on the ask in earnest, “Do people in America cross. In so doing, he opened up a seat know about our Jesus?” of honor and acceptance for us before God (2 Cor. 5:21). We can return to References the warmth of the kotatsu, and enjoy Baker, Mark D., ed. 2006. Proclaiming its security for all eternity. the Scandal of the Cross: Contemporary Im- When ministering to the Japanese, ages of the Atonement. Grand Rapids, Mich.: Baker Academic. one is soon struck by the longing for Green, Joel B. and Mark D. Baker. 2000. security and acceptance, as well as the Recovering the Scandal of the Cross: Atone- anxiety of rejection. If the gospel is to ment in the New Testament and Contempo- be felt, it must address this fundamen- rary Contexts. Downers Grove, Ill.: IVP Aca- tally relational dynamic and hold out demic. the gospel as the only sure hope for Lausanne Occasional Paper “Chris- these basic longings. tian Witness to Buddhists.” Report of the Consultation on World Evangelization, The Road Forward Mini-Consultation on Reaching Buddhists held at Pattaya, Thailand, from June 16- I’m still searching for how to share 27, 1980. Accessed August 12, 2013, from the good news about Jesus Christ in www.lausanne.org/all-documents/lop-15. ways that build upon, rather than fight html. against, the innate Japanese sense of Lewis, David C. 1993. The Unseen Face truth and goodness. But I hope these of Japan. Tunbridge Wells: Monarch Books. attempts will move the Japanese contextualization discussion forward and Paul Sadler has served stimulate others to improve upon my with Fellowship Interna- tional for the last thirteen work. years as a church planter in As more people, particularly more Japan, where he also leads Japanese Christians, begin to think the Church Multiplication deeply about the cultural traditions, Team for Japan Baptist Fel- beliefs, and longings of this great peo- lowship. He can be reached ple, and see where these intersect with at [email protected].

EMQ January 2014 33 CONSTRUCTING AN EFFECTIVE STRATEGY FOR MISSIONS

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262473_EMQ 10_13 .indd 1 7/10/13 3:16 PM Suffering and the Widows of Kitula Village (Kenya)

Michèle Miller Sigg

Christ “has become part of us, part of our lives…. We do not have any other [ hope except him. He is our daily bread.” ] 36 EMQ January 2014 ama Mwelu Katimba’s leathery hands deftly sift through the grains of rice on the platter as she painstakingly removes the bad grains and pebbles. Mama Mwelu is so old that she doesn’t know her age—probably between 95 and 100. The deepM creases in her face speak of a life of hard manual labor out of doors, yet there is a gentle glow in her eyes. She speaks slowly and deliberately as she describes her life:

Suffering is pain. It is caused by things that make you unhappy, people that trouble you, family life that is not working. All my life, I have been working people’s shambas [farms] to educate my children. Life turned sour to me….I have been in deep darkness.…When I got saved there was a light that came into my heart. I was doing traditional dances and getting ecstatic and that would help me not feel my problems. But when I found Jesus, I found eternal joy. I used to sniff mbaki [tobacco]. I would go over the fire without burning my feet. Over many years. I am surprised that Jesus has saved me from all my darkness.

Photos courtesy Michèle Miller Sigg

EMQ January 2014 37 But now, the scene is lovely. Mama together a meager living, and if possi- Mwelu is one of approximately twenty ble, school fees for their children. Some widows joyfully clapping and ululating of their husbands drank away all the as they sway in a dance to welcome us family money, leaving them with debts at their small meeting house in Kitula to local diviners or the hospital. Greedy village (Ukambani region, Kenya). relatives sometimes grabbed their land, Beatrice Nthenya Wambua, the mother and most widows said they were aban- of my colleague, Zippy Wambua, and doned by their families and received leader of the group, gives a short mes- no help from the church. Some said sage on Psalm 121 that, she says, con- their children had followed the same tains “good verses that iron our hearts.” destructive lifestyle as their fathers and Even when the widows and their chil- did not bring home any money from dren go without food, Beatrice affirms their day’s work. their collective desire to remain faith- These women described how they ful to God, who is their refuge and served their respective churches— strength: “We have hidden in the Lord either the Africa Inland Church or the because he has saved us. So we will not Roman Catholic Church—as Sunday return to our traditional lives.” School teachers and ministry leaders, Alice Muasya, secretary of the group, evangelized in the community, sang in explains that Christ “has become part the choir, engaged in prayer and inter- of us, part of our lives…. We do not cession, and helped with communion, have any other hope except him. He the offering, or cleaning the church. is our daily bread.” Earlier, the group But when they were asked where sang a chorus in Kikamba that sum- their help came from in times of need, marized who Jesus is for these women: their answers were similar: “I have “Jesus is the father of the fatherless, the never seen help from the church except husband to the widows, he is a com- from my friends,” said Joyce. “Nobody plete substitute to what we have lost.” helps me in famine, with clothes, when The widows describe Jesus as “our I’m sick,” added Mbinya. “When fam- feeder, our shepherd. He feeds us. He ine strikes, it’s only Zippy who comes does not leave us. He gives us soap…he around to help us,” said Monica. “The is our husband. Without him, we can- church prays for us, but they do not vis- not survive. He is the one who sends it us,” said Mbinya. “We don’t see our miracles and who has held our hand.” neighbors or our church come to help.” They say that Jesus also “knows what we are going through… Even when we Social and Cultural Analysis didn’t know or have answers for our The testimonies of these widows problems, he comes through for us. If illustrate how their “worries of the he does not, we know he has heard our heart” are rooted in several intercon- prayers.” nected socio-economic and cultural Most of these widows have faced situations. These include lack of mon- similar struggles with poverty and de- ey for school fees, lack of cash (loss of privation. Following their husbands’ bride wealth money), lack of authority deaths, they were forced to work long to discipline wayward children, and hours in the shambas (farms) to scrape land grabbed by relatives (Mutongi

38 EMQ January 2014 1999, 67ff). Spiritual and emotional river (which is suffering extensive ero- factors further contribute to their sense sion because of this), farming, small of alienation and isolation. businesses (e.g., sales of chickens or Socio-economic causes of wid- vegetables), and coffee growing. Fac- ows’ suffering. Left destitute because tors that contribute to the area’s over- their husbands had often frittered away all poverty level include lack of water, their wages, the widows suffer from truck crews from Nairobi stealing sand multiple insecurities. Food, water, and from the riverbed, frequent outbreaks clothing are hard to come by, either of cholera and dysentery due to lack of because work in the shambas is scarce proper sanitation systems, and drugs or because wages are insufficient. and alcohol that are sold near the Medical care is inferior or lacking, and river where young people go to earn since there is no local clinic, children day wages. die. The closest clinics are miles away, Cultural causes of suffering. over impracticable dirt roads. Women Among the Akamba people in this resort to local diviners whose efforts area, the traditional custom of widow frequently fail, and lack of money pre- inheritance or leviratic marriage is no vents mothers from raising the fees to longer practiced. This means that a send surviving children to school. widow can now inherit her husband’s The scarcity of work in the shambas property at his death if she is in good can be explained by the region’s on- standing—that is, if her dowry was going struggle with land degradation, paid. However, one widow, Nduku, drought, and the resultant crop failure. told us that her husband’s broth- Ukambani as a whole is considered ers had taken her land but were not an endangered area where the lives helping her to pay for her children’s and livelihoods of the inhabitants are school fees. The widows generally threatened by land degradation and the reported being financially abandoned lack of reliable water sources. Drought by their husband’s families. They also and famine are frequent in Ukambani, felt isolated, being far from their own where most soils are impoverished and extended families. highly vulnerable to erosion. The widows’ isolation can be traced The 1989 census revealed that most to the abandonment of the African tra- of the two million people in Ukambani ditional practice of leviratic union. This earn their living as subsistence or com- practice, similar to the practice in bibli- mercial farmers in rural areas, while a cal times, was designed as a means of few live from wage labor. Moreover, providing for a widow’s material needs, the population has increased to such her need for community (emotional an extent that the local people can no stability), her protection (from intrud- longer support themselves using sub- ers who might take her property), her sistence agriculture. Even commercial need for respectability within society agriculture is doomed to fail for lack of (an unattached woman is viewed with appropriate technology. suspicion), and her need to continue to In this area around Kitula, the main procreate as long as possible. sources of income are sand and build- The Western missionary church’s ing stone harvesting from the Nthake blanket condemnation of the leviratic

EMQ January 2014 39 union brings into stark relief how Theological Reflection deeply it misunderstands the African I know that my Redeemer liveth, and worldview that undergirds this custom. that he shall stand at the latter day upon This practice was condemned by both the earth. And though worms destroy this Catholic and Protestant missionaries body, yet in my flesh shall I see God.—Job when they arrived in Ukambani. For the 19:25-26 African community, procreation is “the For now is Christ risen from the ultimate meaning in life” (Kirwen 1979, dead, the first fruits of them that sleep.— 12). Having lost their access to mother- 1 Cor.15:20 hood, widows struggle with feelings of —From “I Know that my Redeemer unworthiness and hopelessness (Wam- Liveth” Part III, Scene 1, Handel’s Mes- ue 1996, 45-46). siah The question of caring for wid- I often listen to Handel’s Messiah, in ows has been an ongoing challenge in particular his beautiful aria, “I Know Akamba society; unfortunately, “the that my Redeemer Liveth,” written for Church does not offer solution[s]. It is a soprano voice. In the midst of this silent over abuse, suspicion, property research and reflection, I was suddenly inheritance, remarriages, conduct, [and] struck by Handel’s extraordinary spiri- children” (Nwachukwu 1992, 67). This tual insight in choosing a woman’s is despite the fact that Christianity has voice to interpret the words of this

In the face of despair and deprivation, the widows of Kitula look to Jesus as their kinsman- defender. been present in Ukambani for over one suffering man from ancient Mesopo- hundred years. tamia. Handel’s choice recognized the Furthermore, Kenyan society today essentially feminine nature of Job’s af- holds a negative view of widowhood, fliction, anguish, and hope. one that is fraught with stereotyping Like the widows of Kitula, Job in- and stigmatization to which the Church carnates ultimate vulnerability: he has should respond in a redemptive fash- lost all his material possessions, his ion, according to its “noble teaching” children, and even his wife, who in her on widows and orphans (Wamue 1996, faithlessness, deserts him spiritually by 45-46). Tragically, “some of this vio- saying, “Do you still persist in your in- lence and abuse against a widow goes tegrity? Curse God, and die” (Job 2:9). against Christian principles or tradi- Job is as good as dead physically and tional practices. The widow is therefore he is abandoned by all but three of his left at the crossroads where Christian friends, although these “friends” turn principles and traditional practices are against him and condemn him, accus- at times merged to oppress her physi- ing him of wrongdoing. Their slander cally and emotionally” (1996, 46). dirties him and he cannot wash off the

40 EMQ January 2014 filth of their damning words (9:30-31). According to this divinely-instituted Job does not recognize himself in their law, the kinsman-defender would re- accusations (9:35b). deem the widow from slavery, regain In his suffering, Job cries out for his her family property, and perhaps most voice to be heard (19:23-24), wishing importantly for an African widow, that his story could be recorded on a would provide her with an heir as a scroll, a lead tablet, or an engraved surrogate husband, thus giving her new rock. This “rock of justice” would pro- life, both figuratively and literally. This claim his innocence and give him life, kinsman-defender would fill the loss whereas another kind of rock would of her first husband, remove her social mete out death in a ritual stoning, tra- stigma, and ensure her membership in ditionally used against adulterers, like the family of the one who had paid her in the episode of the woman caught in bride price. adultery (John 8:1-11). In the face of despair and depriva- Job’s afflictions correspond to the tion, the widows of Kitula look to Jesus circumstances of widows in Kenya, as their kinsman-defender. where the traditional view of the widow has changed for the worse since A Bright Hope: Blessed Independence (1963). Indeed, as soon Peace Foundation as her husband dies, the Kenyan widow In its institutionalized expressions starts down a long, dark path of hope- influenced by Western Christianity, the lessness: Church in Ukambani seems unable to act as an effective kinsman-defender Today, the widow faces many odds once for these widows in need. The Church she is confronted with the death of her husband…. It does not matter what may have in Ukambani and in much of rural Ke- caused her husband’s death..., the widow nya is caught at the juncture of African is to blame. Life becomes one long bitter tradition and Christian teaching, un- struggle. She has to adapt immediately to able to see a way to reconcile the two in cope with criticism and the socio-cultural order to effectively care for the widows stigma attached to widowhood. Cases of in their midst. violence on a widow have dominated the However, something is being done mass media. These are characterised by dis- turbing burial disputes, widow invasion by in Ukambani through the Blessed in-laws, property grabbing, among others.... Peace Foundation (BPF, www.blessed- The society tends to forget a widow and her peace.org), a ministry founded to re- children after the funeral. Former family spond to the needs of destitute wid- friends treat her with mixed feelings, men ows. In 2007, Zipporah (“Zippy”) acquaintances want to exploit her sexually, Wambua, a doctoral student at Africa other women suspect her.... As a result of International University (formerly this, the widow is a deserted, neglected, and lonely woman. (Wamue 1996, 44-45) Nairobi Evangelical Graduate School of Theology), started an ecumeni- Like Job, these widows long for a cal widows’ fellowship in her home redeemer in the ancient Hebrew sense village of Kitula to implement her of go’el, the kinsman-defender—the mother’s dream of ministering to her nearest male relative responsible for friends in need. She explains how the defending the rights of the vulnerable. fellowship functions:

EMQ January 2014 41 [The] widows have a strong social net- widows in their misfortune” (James work among themselves....Those who have 1:27). At a time when the Church is too unsolved issues in their families find a sense often guilty of inaction toward the least of belonging in the widows’ team. Weekly of these and tells the hungry brother or fellowships and working the project farm and paraffin shop binds them together in sister to “go in peace, keep warm, and many ways. They have found [a] new iden- eat well” (James 2:15-16) without pro- tity in the ministry despite their various de- viding for their needs, Zippy’s ministry nominations. (2011) through the Blessed Peace Foundation inspires, challenges, and calls those This ministry is the incarnation of who follow Jesus to action. the idea of the kinsman-defender in Job 19:25. It provides a new family, References a new identity, good work, a sense of Kirwen, Michael C. 1979. African Widows belonging and acceptance, and peace –An Empirical Study of the Problems of Adapt- and justice. In addition to its ecumen- ing Western Christian Teachings on Marriage to the Leviratic Custom for the Care of Widows ism, the ministry reaches out to all in Four Rural African Societies. Maryknoll, widows—Christians, Muslims, or tra- N.Y.: Orbis Books. ditional religionists. Many decide to Mutongi, Kenda. 1999. “‘Worries of the become believers as a result of their Heart’: Widowed Mothers, Daughters and new family. Masculinities in Maragoli, Western Kenya, After 2007, Zippy decided to expand 1940-1960.” Journal of African History 40: the ministry of the BPF beyond Kitula 67-86. Nwachuku, D. N. 1992. “The Christian to include surrounding villages. Cur- Widow in African Culture.” The Will to Arise: rently, there are four widows’ fellow- Women, Tradition and the Church in Africa. I.” ship groups. Zippy raised money to Eds. M. A. Oduyoye and R.A. Musimbi, 54- purchase a grain mill (posho mill) that 73. Maryknoll, N.Y.: Orbis Books. generates income for the widows and Wambua, Zipporah. 2011. Email letter to serves the local villages. The BPF pro- author. July 8. vides microloans and builds one house Wamue, Grace and Mary Getui, eds. 1996. Violence against Women: Reflections by a year for the most destitute widow Kenyan Women Theologians. Nairobi: Acton in their midst. In August 2011, Zippy Publishers. opened a home for vulnerable children in nearby Machakos that currently Michèle Sigg is a doctoral houses twenty-eight girls and boys and student in World Christi- pays their school fees. anity at Boston University In Ukambani, the BPF is a pioneer School of Theology and the project manager for the Dic- Christian ministry to society’s most vul- tionary of African Chris- nerable. It provides a practical model tian Biography www. of “pure and undefiled religion before DACB.org. This research God the Father,” which calls Christ’s was part of an MTh degree at Nairobi Evangeli- followers “to care for orphans and cal Graduate School of Theology (now AIU).

42 EMQ January 2014 TEACHING. SERVING. LOCALLY. GLOBALLY.

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Jeffrey P. Greenman and Gene L. Green

truly historic shift in the center of gravity in Chris- tianity has been well documented in recent years. Christian faith is thriving across much of Latin America, A Africa, and Asia. Churches are growing dramatically. Mean- while, church involvement remains fairly static in North America and is experiencing serious decline in Europe.

44 EMQ January 2014 But in much of what is now com- The Role of Seminaries monly called the Global South or Ma- and Colleges in Training jority World, rapid church expansion Churches like his around the means that the greatest need in world world, including in the West, are fac- mission today is leadership developing the hazards of shallow biblical ment. For example, take the case of understanding and distorted theologi- Ethiopia. The evangelical denomi- cal teaching (such as the “health and nation Kale Heywet operates nearly wealth” gospel). Astute leaders of Ma- eight thousand congregations with jority World churches and elsewhere over seven million members. Yet only are aware of the risks of being “blown seven percent of their churches are led to and fro by every wind of doctrine” by a pastor with any theological edu- (Eph. 4:14). cation at all. Recently, one of their top British evangelical statesman John denominational leaders said that his Stott (1921-2011) argued that the church was facing a “theological fam- seminary is the key institution for the ine” that must be addressed. building up of God’s Church. There

Photo courtesy SIM

One of the greatest areas where the Western Church can contribute to the health of the whole Body of Christ is through the wise support of theological education in the Majority World.

EMQ January 2014 45 is a distinctive logic behind his belief this strategic need for theologically as- that involves three steps: tute pastors, teachers, and evangelists, 1. God wants his Church to grow many evangelical denominations and not merely numerically, but in depth networks have established theological of discipleship and spiritual maturity. institutions. The Apostle Paul’s greatest aim was Most Western Christians and to present everyone mature in Christ church mission boards typically give (Col. 1:28). priority to supporting missionaries in- 2. God’s Church grows to matu- volved with evangelism, church plant- rity through God’s word. The Bible, ing, relief and development work, and which is God’s written word, nourish- Bible translation. These realms of ac- es and guides the people of God. tivity have dominated Protestant mis- 3. The Word of God comes to sionary attention during the past cen- God’s people primarily through tury. Teaching English overseas and preaching, especially through preach- tent-making business ventures have ing that expounds the meaning and sig- more recently become means of gain- nificance of scripture, applying God’s ing access to non-Christian contexts truth in contextually relevant ways. globally. Many churches invest heavily If these things are true, then the in short-term mission projects. critical question becomes: How can the Yet many evangelical leaders now Global Church raise its standards of bibli- agree that in most of the Majority cal preaching and build on the foundations World, indigenous Christians who al- of orthodox theological conviction? Stott’s ready know the local language and answer is that this is done through lead- culture of their people are much bet- ership development at strong, evangeli- ter equipped for frontline evangelism cal theological colleges and seminaries and church-planting activities than are around the world. westerners. The Great Commission calls the Missionaries from the West have Church to make disciples of the na- been particularly well equipped edu- tions, baptizing and teaching them to cationally to offer support in meet- observe everything that Jesus taught. ing the global needs for biblical and Pastors who teach their congregations theological training. An increasing need themselves to be taught to un- number of young evangelical schol- derstand and rightly handle scripture, ars are opting for teaching at Majority and to reflect theologically on what World institutions rather than seeking it means to live faithfully amidst the a teaching post in the West. And many particular spiritual, moral, economic, students from the Majority World and political contexts faced by their have been able to gain educational people. The frontlines of gospel out- credentials on the doctoral level in reach are the places where theology North America, Europe, or their home is born, and where wise theological regions through the financial support judgment is most needed. “The earli- of various agencies dedicated to the est mission became the mother of the- educational dimension of mission. ology,” wrote German New Testament These women and men find their way scholar Martin Kähler. In response to into seminaries around the world and

46 EMQ January 2014 take up the challenge of teaching the seas. They need to raise their own pastors and leaders who will, in turn, financial support. Most seminaries teach the church. around the world have very few teach- In New Testament terms, there ers who have earned a PhD in their are two essential aspects to growing fields of expertise. healthy congregations: planting the Westerners with theological doc- seeds of faith and watering those seeds. torates can assist local educators in In 1 Corinthians 3:8, Paul rejects the developing curriculum and strength- idea that evangelist-church planters ening programs that teach the future like himself are spiritually superior or pastors of growing churches. In some more necessary to the church’s health cases, westerners are being called to than discipler-educators like Apol- help develop doctoral programs in los. Paul states, “He who plants and biblical studies and theology in Ma- he who waters are equal.” In our day, jority World institutions, thereby be- what the Church worldwide desper- coming the teacher of future teachers ately needs is for God to raise up and for churches in that region. In the next send out a new generation of people generation, this is an urgent need. with the spiritual and intellectual gifts Consider supporting theologi- for a “watering” ministry of teaching cal schools in the Majority World. and mentoring, like the one exercised Many leading evangelical institutions by Apollos. in Africa, Latin America, the Middle East, and Asia have set up Western or- Steps to Building Centers ganizations to receive donations and of Leadership Development disseminate information about their Given the crucial need for bet- work. In many such schools, local eco- ter equipped and more biblically nomic conditions are dire, and pros- grounded pastors around the world, pects for raising funds in their own our plea is that individual Christians regions are modest at best. Yet their and churches give priority to using vibrant ministries are energizing mis- their resources to support efforts at sion and evangelism in their regions. leadership development at seminaries Funding for student scholarships is serving the Majority World Church. a particularly strategic investment by Below are four practical steps that can Western Christians. be taken to help build self-sustaining Consider supporting Western or- centers of leadership development in ganizations which exist to support the Majority World. Majority World theological educa- Consider sponsoring mission- tion and leadership development. aries involved with theological Some organizations provide scholar- education in the Majority World. ships for future faculty members to Western Christians who have received pursue doctoral degrees in Western advanced theological training, and institutions or within the Majority who make themselves available to be World contexts. Others provide needed servants of their brothers and sisters assistance with construction of needed globally, are being called by God to facilities or library development for join the faculties of seminaries over- Global South theological schools.

EMQ January 2014 47 Building biblical and theologi- the gospel relates to their own con- cal excellence among Majority World text. Majority World biblical scholars teacher-scholars is one of the best in- and theologians who are truly able to vestments toward the spiritual health read and teach scripture and theology of the Global Church. Organizations in relation to their own contexts are such as Langham Partnership Interna- expanding the understanding of the tional (founded by John Stott), Over- faith for all of us. seas Council International, and Scholar Scottish missiologist Andrew Walls Leaders International are examples of regards this development as noth- agencies engaged in undergirding the ing less than a new Reformation. The Majority World churches in this way. faith of the whole Church, including Consider supporting efforts the Western Church, will be stronger by North American colleges and through the theological contributions seminaries to partner with Major- coming from Asia, Africa, Latin Ameri- ity World Christian leaders. For ex- ca, Oceana, and the minority commu- ample, a major seminary in the U.S. is nities within North America. Majority currently partnering with a seminary in World students who study in the West Latin America. The American school is should be allowed to engage in this helping to establish a counseling pro- task during their theological training. gram at the Latin American school, Hoarding Majority World schol- and the Latin Americans are helping to ars. With the rise and increasing pop- create a Spanish-language program for ularity of Majority World theological the American school as it reaches out education, many Western institutions to new immigrants in its city. This is want to be involved in the conversa- a win-win situation, with each school tion. Some believe that the best way helping the other in tangible ways. to bring their students and faculty into that conversation is to hire facul- Challenges to Building ty members from the Majority World, Centers of Leadership sometimes as soon as they finish their Development theological education. Within this good quest to develop At times, students who have prom- educational capacity among the Chris- ised their theological institutions and tian seminaries and universities of the funding agencies to return to the Ma- Majority World also lay some serious jority World stay in the West due to challenges. Below are four. the comparatively lucrative salaries Not encouraging contextualized offered by Christian colleges, uni- teaching. Some Western institutions versities, and seminaries. Christian of higher education do not encourage institutions in the West must act as Majority World scholars to develop good stewards instead of consum- their biblical and theological under- ers of the scant educational expertise standing in relation with the context available to churches in the Majority in which they will be teaching. Such World. Within the whole of Spanish- scholars return home sounding like speaking Latin America, there are just Western theologians who have not a few handfuls of Latino/a scholars taken on the task of thinking how with a doctorate in theology. By com-

48 EMQ January 2014 parison, at Wheaton College where gether for building up the Church of we teach, every advertised position the Lord Jesus Christ. in theology will yield one hundred Each part of the Church has a gift applicants. Why should we drain the to offer, and we in the West have a scant theological resources of the Ma- continuing role to play in the global jority World when we are surrounded Christian community—though this by such abundance? may not be the same role as previ- Draining local resources. While ous generations. One of the greatest partnership with Majority World in- areas where the Western Church can stitutions is a way to support and dia- contribute to the health of the whole logue with theological developments Body of Christ is through the wise in the Majority World, sometimes support of theological education in these relationships end up minimiz- the Majority World. ing the status of local resources. Visit- Supporting Christian scholars in ing scholars from the West come and Bible and theology from the Majority are given great deference and support, World and the West, along with help- while local educators are left feeling ing develop the institutions where that they have less honor and less to they teach, can be one of our greatest contribute. They listen while the visit- contributions at this moment of great ing scholar speaks rather than stand- church growth across the Global South ing as equal partners and contributors and East. The Majority World Church who themselves have a contribution will be built up in faith through these to make to the visiting scholar. West- efforts, and we will be also be built up ern scholars sometimes arrive only to through their theological insights. speak but not to listen. Partnership from wrong mo- Jeffrey P. Greenman is tives. Western institutions sometimes academic dean at Regent seek partnerships in order to enhance College in Vancouver, B.C., Canada. He has served as their own status and influence as glob- a board member for Lang- al players by partnership with Majori- ham Partnership Canada ty World institutions. Globalization in and as a delegate to the theological education can be distorted International Council for into a means of spreading Western Evangelical Theological Education (ICETE). influence and can be a form of neo- He is co-editor of Global Theology in Evan- colonialism. gelical Perspective. Gene L. Green, professor of Moving Forward, Together New Testament at Wheaton Despite these potential pitfalls, the College, previously served as Western Church has a critical support- professor of New Testament ing role to play in the development at the Seminario ESEPA in of theological and biblical capacity in Costa Rica. In addition to the Majority World. Wisdom dictates authoring four biblical com- mentaries in Spanish and that we take our place at the table, English, he is co-editor of Global Theology alongside our family across the globe, in Evangelical Perspective and the “Majority to discuss ways that we can work to- World Theology Series” (forthcoming 2013).

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For more information, call 303.442.3333EMQ January 2014 51 Resourcing Majority World Seminaries: A Case Study from Indonesia Michael Chung, with Harry Sudarma

he church is a mile wide but an inch deep” is a common phrase to describe its growth overseas, especially in Major- ity World areas of Africa, Asia, TEastern Europe, and Latin America.1 With the gospel spreading throughout the world and new Christians entering into the fold on a daily basis, discipleship becomes paramount. Disciples are left with mentors who have little to no formal biblical training. Academic theological institutions in these parts of the world will need to develop the pastors and ministers. This is where the West can have a big impact, given a more advanced stage of theological education.

52 EMQ January 2014 But Western academic theological institutions (mainly in North Amer- ica and Europe) are often themselves scampering for resources. It is not uncommon that half or more of a school president’s job is to raise money. Aca- demic theological institutions cannot solely depend on tuition fees from its students to meet accounting’s bottom line. So if Western schools do not think they are fully resourced, how can one ask them to resource others? Although many schools in the West feel vastly underfunded, in comparison to their counterparts in the Majority World, their resourcing is not comparable. Many theological institutions in the Majority World have insufficient libraries, an inadequate supply of textbooks in their native language, a lack of funding to afford textbooks written in English, lecturers who do not possess a doctoral degree, a lack of funding for buildings and maintenance, etc.

Overview of Bandung Baptist Theological Seminary Below we seek to offer suggestions on how the gap between the West and the Majority World can be narrowed by looking at how more advanced theological institutions, whether seminary, university, or college (particularly in the West, but not excluding more resourced schools elsewhere), can help under-supplied partnering schools. We will use Band- ung Baptist Theological Seminary (BBTS) in Indonesia as a case study. Of BBTS’s lecturers who are currently in the country, none have an earned PhD or ThD. Harry Sudarma, BBTS president, has a vision for the school to have an undergraduate Bi-

EMQ January 2014 53

Photo courtesy SIM ble college (which currently has an Western Resources for enrollment of about fifty students), a Majority-world Schools premier MA program (which currently The three greatest resources West- has an enrollment of about fifty stu- ern schools can provide a school like dents), and a ThD program (which BBTS are (1) professors with earned currently has twelve students). doctorates and PhDs from accredited There are schools in Indonesia that schools who can teach courses for the offer a ThD, but according to Sudar- seminary, (2) books for their librar- ma, the academic standards are very ies, and (3) funding for tuition and low. Sudarma explains that a ThD operations. Additionally, BBTS lacks can be earned without ever interact- building development and is in need ing with a theological book written in to upgrade its facilities. English, German, and French. Indo- Dr. Donald K. Smith of Daystar nesian theological books, he says, are University in Kenya and formerly too sparse and lack the depth neces- Western Seminary in Portland, Or- sary for an accredited ThD compared egon, outlined the ThD program for to Western ThD programs. With an the seminary. For this ThD program to accredited ThD program being led by be complete, professors from the West professors from the West who have will need to be the foundational in- earned doctorates, Sudarma believes structors for the first five to ten years of that BBTS can offer a “Western-type the program until nationals have their quality” to their academic program. degrees and enough experience to take The vision, however, is for nation- over the program. al Indonesian believers to head up all Western professors can begin teach- the programs at BBTS, including the ing MA-level courses, which will take ThD. For this to happen, Sudarma the pressure off the few trained profes- knows the next ten to fifteen years sors in the country. Currently, Sudar- will require significant support from ma is teaching about thirty classes, un- professors/lecturers from the West dergraduate to doctoral level, per year. who have earned credentials. This load is too heavy and he needs re- Sudarma is on the Quality Assur- lief. Also, students need to be exposed ance Committee under the Secretary to other voices. Supporting both MA of Education and Culture in Indone- and ThD programs for a set amount of sia. He is also an advisor to the leader- years will be crucial for a school like ship of other seminaries. He consults BBTS to have long-term effectiveness on curriculum, teaching, fundrais- in its prospective countries. ing, and quality control—nearly all Once Indonesian students have aspects of education. In his opinion, earned ThDs, they can take over the theological institutions in Indonesia MA program. Then, professors from offer degrees that are not acceptable the West will need to help them su- to the standards of the West. Sudarma pervise the ThD program, supporting hopes his time on the government and mentoring nationals so that they panel will raise Indonesian academic will eventually take ownership of the standards. school completely.

54 EMQ January 2014 Library Support logical training toward the develop- For schools like BBTS to grow and ment of leaders, teachers, and clergy in become accredited, offering high aca- the Church. demic standards and ThD programs, Rather than buying individual a strong library is crucial. Currently, books, TBNI seeks to acquire libraries BBTS has a library of nearly ten thou- to help resource Majority-world theo- sand books, with a large portion be- logical institutions. One way is for ing Sudarma’s personal library. Hav- current seminary professors to donate ing toured the library personally, I significant volumes of their personal noticed that many holdings would not library. For instance, Old Testament be suitable for ThD thesis/dissertation scholar Dr. Gene M. Tucker donated research. Sudarma’s desire is for the about three thousand volumes of his library to have a holding of 100,000 personal library to a seminary where books of seminary quality. he taught in Puerto Rico. Dr. Jose R. One way to increase resources in Irizarry, academic dean at the seminary, these libraries is to help purchase noted that Tucker’s gift has “greatly books. Another is to donate from one’s enhanced the warehouse of biblical personal library. If the average person knowledge from which our students teaching at a theological institution nurture their capacity to do exegetical, has two thousand volumes in his or homiletic, and theological reflection.” her personal library and donates just Now in his 70s, Tucker’s legacy in Puer- one percent of the books/journals/etc., to Rico continues. He explains: then the library would grow quickly. Houston Baptist University, for in- It’s pleasing to think that I will be connected to that school in Puerto Rico in stance, has eight full-time instructors perpetuity. That’s another heritage beyond and seven adjuncts at BBTS. Assuming my publications and the students I have each person had two thousand vol- taught. Those books will be useful for gen- umes in his or her personal library, if erations. They are valuable now for current everyone donated one percent to the theological thought, and then in decades school, this would yield three hundred beyond for historical reasons. volumes. Theological libraries themselves can TBNI’s executive director hopes that also pledge books that possess multi- many others will follow Tucker’s lead: ple volumes. Libraries like St. Patrick’s A scholarly collection of this scope is Seminary in Menlo Park, California, invaluable to institutions in the develop- have donated hundreds of books to li- ing world. A single scholar’s library often braries around the world. has the capacity to provide an institution A group called the Theological Book with sufficient materials that not only sus- Network Inc. (TBNI) has a mission to tain teaching activities, but make serious provide quality academic books and research for the church a real possibility. In fact, a scholar’s library often ends up journals to the libraries of seminar- equipping the beneficiary with the kind of ies, colleges, and universities in Africa, collection that is unsurpassed in a country. Asia, Eastern Europe, Latin America, It truly is a gift that will have a lasting im- and the Middle East that provide theo- pact for the church.

EMQ January 2014 55 Supporting Majority-world purchase multiple textbooks and be Academic Journals required to read an average of 1,200 Schools like BBTS will also begin pages per quarter course. This cannot publishing academic journals as a fo- be expected for a school in the Major- rum for their faculty to engage in aca- ity World since many students lack demic research. But many schools do funds even to pay their full tuition. At not have the faculty starting out to sup- BBTS, up to eighty percent of tuition port such an endeavor; therefore, pro- costs are covered via scholarship. fessors from the West can help these Professors should consider bringing journals by submitting their own aca- as many books with them as possible demic research articles for publication. to donate to the libraries. This will help the students in their studies, especially The Cost to a Western if the assigned reading is equivalent to Professor that in the West. It is not practical for Before a professor from the West students to purchase all the required can commit to helping a school, he or reading, so having books available for she must count the cost. Offering just loan would help tremendously. one course to a school each year will come at a price. Concluding Remarks Financial. Schools in the Major- Anthropologists, sociologists, so- ity World often do not have funding cial science academics, educational to pay a professor a stipend or cover academics, and missiologists are de- costs for transportation. A ticket from scribing the growth in the Majority- the U.S. to a country in the Major- world Church as explosive, but many ity World can cost US$1,000-2,000. have concurred with the phrase that Schools in the Majority World would the Church there is a mile wide but an request that a professor try to raise the inch deep. In order for the churches in money for his or her travel and not ex- these parts of the world to be healthy, pect an honorarium. strong educational institutions need to Time. Preparing to teach a course be developed. Sudarma believes that takes away time a professor has for his education can change a society and be- or her personal research and publish- lieves this can happen in Indonesia. ing. With courses requiring one to two weeks of teaching time coupled with Endnote 1. I also include the Middle East as part preparation and travel, the cost of time of the Majority World, but the growth of should be considered by professors who the Church is not as fast as it is in these teach overseas. An additional cost of re- other regions. covering from jet lag could add as much as an additional week of lost time. Dr. Michael Chung is an Resources. Textbooks are also an adjunct professor of New assumed aspect of Western theologi- Testament at Fuller Theolog- cal education that cannot be assumed ical Seminary in Texas and Bandung Baptist Theologi- in the Majority World. For graduate cal Seminary in Indonesia. courses taught in the United States, He was a missionary to Asia it is not uncommon for students to from 1999-2002.

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10852 Globalnsure AD.indd 1 8/10/09 10:01 AM Powerful Influences & Dangers of Money in Mission Marv Newell

or many, there is nothing more highly valued in the human experience than money. Money has F value both within and across cultures because it functions as the primary medium of exchange. The fair accumulation and exchange of money makes prosperity of individuals, families, communities, and countries possible. Its misuse promotes corruption, envy, greed, crime, deception, and poverty. The love of it is the root of all kinds of evil (1 Tim. 6:10). Consequently, there is nothing more controversial and contentious for humans than the acquisition, administration, and expenditure of money.

One need not be engaged in missions very long to know that this is true in the mission sector as well. The mission movement has not been immune from the financial scandals and corruption that have plagued other segments of society. Its use, misuse, and abuse have been an ongoing blight that has dogged the Church since its inception. One thing is clear in the history of missions when it comes to money: those { on both sides of the equation, the donors and receivers, have too often exhibited behaviors that have been detrimental to the Great Commission cause. } Transcultural Principles they represent, must view and handle It is interesting to note that the money. They are the foundation on very first public sin mentioned within which money is to be handled glob- the infant Church was this very mat- ally in the Christian mission. ter—the influence of money. The well- known sin of Ananias and Sapphira Surplus Wealth found in Acts 5 is a story of blatant fi- and Responsibility nancial deception based on the desire Those of us who are privileged to for influence. It is also an instance of live in more economically developed their perception of non-accountabili- countries possess something that less ty. And if God had not supernaturally developed societies do not—surplus intervened, their deception most like- wealth. Affluent people have the abil- ly would have gone undetected. From ity of generating more money than this early Church incident, four uni- needed for their basic human needs. versal principles (see Newell in Bonk Because of surplus wealth, discretion- 2011, 202-203) are apparent when it ary spending is possible. comes to the handling of money: By surplus wealth, individuals have 1. Money is valuable and as such the ability to purchase whatever their is a significant resource for the promo- heart desires. On a societal level, com- tion of God’s purposes. munities have the ability to build li- 2. Money is vulnerable to ma- braries, hospitals, church buildings,

The common adage “money is power” is true. It is especially true when outside funding enters a foreign setting.

nipulation and misrepresentation by sophisticated recreation centers, and dishonest people, even believers. mammoth sport complexes. We in 3. Money is visible, the handling North America have been blessed of which comprises an observable with a financial system that generates public test of one’s inner heart condi- surplus wealth. This in turn lays a re- tion before God and humans. sponsibility on us to be responsible 4. Money is to be vicariously stewards before God of the way we stewarded by God’s people, the mis- utilize the abundance that has been use of which “tests the Spirit of the entrusted to us. Lord” (Acts 5:9). Christian money manager Larry These fundamental principles are Burkett was known for advocating that transcultural and trans-temporal. God has financially blessed the North As such, they make up the scriptural American Church so that it may be a baseline of how all believers, no mat- blessing to the rest of the world by the ter where they live or what culture spreading of the gospel. If one sub-

60 EMQ January 2014 scribes to Burkett’s position on the di- ideas that accompany them. Thus, it vine reason for North American afflu- is common that along with foreign ence, then an outcome would be the funds trickles in foreign ideas. Foreign desire to provide generously so that donors have their preference and idea the gospel might become available to of how their money is to be used. This those peoples and nations still in need is not to say that the use of the funds of its hearing. had not been clarified by both the do- That being the case, the issues of in- nor and the receiver in advance of the fluence and dangers of money in mis- gift. In most cases, it has. sions are very real, both to the donor But oftentimes, in order to get the and the receiver. Having myself lived funds, donor opinion and ideas are and ministered for many years in a woven into a local project in order to culture and social setting (Papua, In- guarantee the funds will be forth com- donesia) much poorer than my own, I ing. At times, it makes the resultant can attest to these realities. project stick out as something influ- Foreign money brings with it a enced from outside the local culture. whole set of problems that are many This would be true whether it be the times indiscernible until the damage is support of local workers or the build- done. The general financial worldview ing of a fixed asset, such as a church of people living in affluent societies is building. that “money solves every problem.” This tension becomes more acute Since this principle generally works in when funds are donated from low- their place of business, it is uncritically power-distance cultures (generally carried over to the non-profit sector as Western) to a leadership that is of a well. U.S. government aid programs, high-power-distance culture (general- charities, and even churches believe ly non-Western) (Plueddemann 2009, this maxim to be true. The thought 93). The former prefers a consultative, is that if there is a problem or crises participative decision-making style anywhere in the world, if you throw that would allow for the infusion of enough money at it, the problem/cri- their ideas into a project. The latter ses will eventually be solved. has leaders who exercise formal and Many Christians and churches in final personal authority. These lead- affluent countries are subtly duped ers patiently listen to the ideas of the into this mindset when engaging in donor, only to ultimately act on their mission. Organizations that cunning- own will and way with the funds re- ly craft emotional financial appeals ceived. Many unpleasant tensions and for overseas ministries feed on this even rifts have resulted between the mindset. Little are they or their donors two as a result of these opposite lead- aware of three disruptive parasites that ership styles. attach themselves to foreign funds. Foreign ideals. Donors have their Foreign ideas. The common adage own ideal as to not only how their “money is power” is true. It is especial- money will be used but also how it ly true when outside funding enters a will be accounted for. In order to pro- foreign setting. Those funds have the tect from the ever-present danger of power to influence through foreign the misuse of funds, certain standards

EMQ January 2014 61 of accountability are enacted. Written pets of their foreigner sponsor. When agreements, contracts, budgets, and a school, hospital, or community cen- levels of reporting are expected and ter is erected and then labeled with the demanded in most cases. Why is that? name of a foreigner, it will forever car- Because homeland auditors, accoun- ry a foreign identity. Many times, that tants, and bookkeepers demand pa- name was a clever marketing strategy per trails to verify the use of donated in the homeland for the purpose of funds. Homeland government regula- raising the necessary funding for the tions must be observed, especially in project. But it straps the resultant proj- this post-9/11 age. Individual donors ect with a long-term foreign identity. expect to be updated and informed. Much of what is involved in the Strategic Benefits of details of these administrative proce- Money in Missions dures are misunderstood by those who Up to this point I have focused pri- receive the funds. For instance, in cul- marily on the negative side of money tures that normally forge agreements in missions. One could get the im- by a handshake that is based on rela- pression that funding initiatives in tionship, it is difficult to understand mission are always detrimental to why they must be humiliated into missions. Nothing can be further from signing a project contract or periodi- the truth. The strategic importance of cally submit written progress reports. financial assistance in missions needs

Great Commission Christians in affluent societies have the opportunity to give of the resources with which God has prospered them.

Some recipients have expressed their to be recognized as well. Many posi- distain to me of their being dogged tive influences have impacted the mis- into constant reporting. Some have sion movement because of discrete admitted to padding statistical reports giving by donors and use of money in order to assure foreign funds con- by recipients in the mission of the tinued to flow. church. I will identify three. Foreign identity. Foreign funding Strategic giving. Great Commis- can oftentimes paint a national project sion Christians in affluent societies or program with a foreign identity. If a have the opportunity to give of the project is fully funded from abroad, resources with which God has pros- it carries the stigma of being foreign, pered them. For a variety of reasons, no matter how indigenous the final they themselves may not be able or product. When national workers are willing to personally engage in mis- funded from abroad, they are seen by sions. But they recognize that God has others in the community (especially called them to be part of the support jealous unfunded workers) as pup- arena that enables others to go or na-

62 EMQ January 2014 tional workers to minister vicariously Each of these strategic tasks de- for them. mands funding. Much of the funding These financially advantaged believ- continues to be foreign generated. Yet ers are looking for legitimate places to more and more is being locally gener- invest the blessing God has granted ated. All should be channeled to “tac- them. They want to see the cause of tical ministries” that advance the stra- Christ advanced, and wise and strategic tegic work of “making disciples of the giving to missions gives them the op- nations.” Strategic advancement then portunity to do that very thing. Their takes place. surplus wealth can be channeled into kingdom purposes, and as responsible A Way Forward Great Commission believers, they feel Above I have surveyed both the good about that. negative and positive sides of the in- Strategic receiving. Great Com- fluences and dangers of money in mis- mission Christians in financially de- sions. I do not pretend to have dealt prived societies are given the opportu- with the topic in depth. However, one nity to make use of financial resources thing is clear in the history of missions that normally would not be theirs. They when it comes to money: those on feel responsible to be involved in Great both sides of the equation, the donors Commission ministries, but do not and receivers, have too often exhibited have the financial ability to do so. God behaviors that have been detrimental has placed them on the frontline arena to the Great Commission cause. with language and cultural advantages On the one hand, paternalistic be- to reach into unreached areas. These havior, many times steeped in a false financially disadvantaged believers sense of superiority, has characterized have other legitimate gifts to offer that affluent believers from wealthy nations advance the cause of Christ. Strategic who comprise the majority of the fi- receiving of financial assistance gives nancial donor base of missions. Despite them the opportunity to do that very good intentions, remnants of their co- thing. They feel good giving of them- lonial past continues to carry over into selves for kingdom purposes. their attitudes in participation today Strategic advancement. Mak- and how they make use of funds. ing disciples of the nations (Mattt. On the other hand, deceptive be- 28:18-20) is the essence of the Great havior, many times justified by feel- Commission mission Jesus gave to the ings of entitlement and/or their state Church. The spheres of the Church’s of poverty, have too often been evident mission include the need to focus by those who receive outside finan- on peoples who are unengaged, un- cial assistance. By any standard, cor- reached, undiscipled, and unmobi- ruption, abuse, and misuse of funds lized for mission. These demand the have become all too prevalent. Again, tasks of penetrating the unengaged, despite good intentions, remnants of consolidating new believers among their colonized past seem to justify the the unreached, transforming the un- thought that funding, from whatever discipled, and of mobilizing the un- source, is owed to them. mobilized (Newell 2011). In Cross Cultural Partnerships, Mary

EMQ January 2014 63 Lederleitner states that at the center of ners should (1) identify the reasons the matter in cross-cultural relation- why each of them are in the partnerships is how each partner perceives ship and (2) each clearly define the the other: contribution one is making to the other. At the heart of this issue of dignity and Those who contribute funding to mutuality is how we perceive ourselves and how we perceive others. Or, perhaps the partnership should value just as more accurately stated, at the heart of the highly the sacrificial service being per- issue is whether we perceive others as God formed by the national partner who does. God’s love is the same for all of his is ministering on site. Many times, it children. One culture or group of people is is he/she who is making the greater not higher in God’s heart and in his mind sacrifice in terms of safety, security, than another. One is not more valued than health, and living standards. Both are the other… we are all made in the image of God. (2010, 124) contributing to the cause, both are making sacrifices, both should recog- These biblical concepts of dignity, nize the value of the other in the suc- mutuality, and image of God are im- cess of that ministry. portant as we move forward in finan- Accountability. Mutual account- cial cross-cultural partnerships. When ability should be expected. Notice

There is nothing more controversial and contentious for humans than the handling of money. these attributes comprise the founda- the word “mutual”. The donor should tion of our relationships, there is es- have the right of frequent communi- tablished enough of a basis of trust to cation, of personal visits to sponsored avoid the negative influences and dan- site/persons, of an external audit when gers of money in missions. The trust possible, and of withdrawal from the factor is paramount in the integrity of agreement if impropriety is proven. cross-cultural financial partnerships. Those receiving funding should That being said, I propose three have the right of knowing the full fundamental principles necessary to amount of the funding, the duration the success of the use of money in mis- of the funding, the terms of expecta- sions that help guard against abuse on tions on their part, the right to com- either side. municate, the right to make adjust- Reciprocity. Daniel Rickett notes ments when necessary, the right of that, “Partners who collaborate pri- appeal if misunderstandings/conflict marily out of benevolence run the risk arise, and the ability to report on their of overvaluing their contribution and sacrificial efforts for the good of the under-valuing the partner’s contribu- cause. They also would prefer to see tion” (2002,39). To avoid this, part- themselves in a wholesome relation-

64 EMQ January 2014 ship, not as a “project”. riety of opinions as to how it should Avoiding Dependency. In When be mobilized, organized, and utilized. Charity Destroys Dignity: Overcoming When multiple cultures are involved, Unhealthy Dependency In the Christian opinions and issues are compounded Movement, Glenn Schwartz makes it exponentially. clear that the bane of money from af- The purpose of this article is not to fluent cultures indiscriminately given bring a consensus to the topic. Rather, to national initiatives, and one of its an overview of powerful influences, greatest dangers, is the creating of long- dangers, and complications involved term crippling dependency (2007). The in the handling of money in missions final goal of money sent into missions is intended. May we all be a bit more should be the building of local capacity cautious and a lot wiser as we move and sustainability (Lederleitner 2010, mission forward in its use. chap. 10). In place of a culture of foreign power through outside funding, References financial assistance should empower Bonk, Jonathan J., ed. 2011. Accountabil- those receiving funds. ity in Missions. Eugene, Ore.: Wipf & Stock Publishers. Many instances can be cited where Lederleitner, Mary T. 2010. Cross-Cul- those on the receiving side have seen tural Partnerships. Downers Grove, Ill.: IVP outside funding as an opportunity to Books. be on long-term Christian welfare. Newell, Marvin J. 2011. “Run That By Other instances can be cited where Me Again: God’s Global Mission Clari- donors giving funds have had little in- fied.” Unpublished paper. tent of ever stopping their assistance. Plueddemann, James E. 2009. Leading Across Cultures. Downers Grove, Ill. : IVP Some do this out of naivety of mission Academic. principles, others for fundraising pur- Rickett, Daniel. 2002. Making Your Part- poses—fearing the loss of generating nership Work. Enumclaw, Wash.: WinePress funds if they were to discontinue an Publishing. overseas “project”. Schwartz, Glenn J. 2007. When Charity Both sides feed a mentality that Destroys Dignity: Overcoming Unhealthy De- short-circuits healthy, indigenous, pendency in the Christian Movement. Bloom- ington, Ind.: AuthorHouse. long-term church planting and development. Both create unhealthy de- Dr. Marvin J. Newell pendency, which brings along with it is senior vice president of a slew of other problems. Instead of Missio Nexus, a network of solving problems, this money creates evangelical mission agen- many more problems. For the good cies, churches, and training of the Church, this cycle of depen- centers in North America. dence needs to be broken. Previously, he served as a missionary to Indonesia, a mission administrator, a professor of missions, Conclusion and director of a mission association. He is the There is nothing more controversial author of two books: A Martyr’s Grace and and contentious for humans than the Commissioned: What Jesus Wants You to handling of money. When it comes to Know as You Go. the Christian mission, there are a va- For Those Involved in the Insider Movement Debate: Perspective from Church History & Scripture Tom Hale

eated debates about “insider movements” (IM) of belief in Christ within peoples resistant to Christianity have hurt well-meaning servants of God on both sides. Pro- ponents of IM cite the importance of new followers of Je- Hsus remaining “insiders” in their communities so that the gospel can spread farther; opponents insist that new believers must break with their former traditions, although doing so leaves them as outsiders, often forced to flee reprisals for leaving their religion and embracing a foreign faith.

Supporters of IM believe the principles set forth by the Jerusalem Council of Acts 15, which removed barriers to the acceptance of the gospel by Greeks, were not intended as a “single use only” solution, but can be applied to other cultures as well. Of course, as the apostles saw in Acts 15, removal of barriers may also result in removal of key tenets of the faith—a descent into heresy— or affirmation of non-Christian cultural practices may lead to syncretism, as non-Christian teachings or traditions are retained and added to faith in Christ. Much is at stake. But the debate itself has distracted people from ongoing outreach. In order to gain a healthier perspective on how the IM debate is conducted, we must learn from both Church history and scripture. Church history provides us with a multitude of other debates or conflicts to study—or, as in the case of this article, to draw lessons from merely by observation without rigorous academic study. Although the context and culture of a past age was totally different from our own, and we must beware of reading our world back into theirs, we can still learn from their experience.

Fifth-century Dispute between Cyril and Nestorius For two reasons I have chosen the fifth-century Christological dispute be- The pursuit of truth is of vital importance, but all too often, those who are most eager in its pursuit lose sight of grace.

Cyril of Alexandria Photo by José Luiz Bernardes Ribeiro Wikimedia Commons tween Cyril, Patriarch of Alexandria and it condemned Nestorius. and supported by the Pope, and Two years later, Nestorius’ main Nestorius, Patriarch of Constanti- supporter was persuaded to agree with nople: (1) 1,500 years have passed his condemnation, and two years af- and we can therefore examine the ter that Nestorius was exiled to Petra conflict’s long-term results and (2) and then to Upper Egypt. He pro- debate no longer rages between fol- tested his orthodoxy until his death, lowers of Cyril or Nestorius, leaving around which time his last supporter us free to take an objective view de- in the Roman Empire also joined in void of emotions or a sense of threat his condemnation at the Council of to our own convictions. Chalcedon in 451 A.D. But his views Please note, however, that I am continued to be supported for centu- not seeking to put the IM debate on ries outside the Empire to the East. the same level as the Cyril/Nestorius Over the course of time, the Nesto- conflict (although it might turn out rians did wane. In Central Asia, which to be equally momentous). Cyril until about 1400 had a strong Nesto- held that Christ’s divine and human rian presence, on more than one oc- natures were one, while Nestorius casion I have heard Russian Orthodox insisted they were separate. By exten- believers cite the Nestorians’ demise sion, Nestorius suggested the title of as proof of their heretical theology. “Christ-bearer” for Mary rather than I lack sufficient understanding of the widely-used “God-bearer” sup- their theology to pass judgment, and ported by Cyril. But the theological a church’s waning or waxing may aspect does not concern us here; in- or may not have any connection to stead, the long-term results are where doctrinal error or correctness. It also we find lessons for the IM debate: depends on when one measures it. about winning and losing and the Samuel Moffett notes that in the thir- time it takes to resolve issues, about teenth century “the Nestorian church the scope of possible victories or de- (as most of the early Asian Christian feats, and about the relevance of vic- communities came to be called) ex- tory or defeat to unity. From scrip- ercised ecclesiastical authority over ture, we learn about the importance more of the earth than either Rome of how we conduct our debates. or Constantinople” (1992, xiii). The point is that conclusive resolution of A Closer Look at this kind of debate does not happen What Happened in a single human lifetime, but over After two years of increasingly hos- the course of centuries. tile discourse with Cyril, Nestorius One reason resolution takes so long sought to clear his name by a council is that “words have wings” (Wheat- of bishops called at his request by Em- croft 2004, xxxi). While one may be peror Theodosius II at Ephesus. Two able to persuade his or her opponents weeks after the intended start, a key to change their positions, those in- contingent of Nestorius’ supporters fluenced by one’s opponents’ earlier had not yet arrived, but Cyril managed speaking or writing may not learn of to convene the council without them their new position, or may not agree

68 EMQ January 2014 with the change of views. This is par- organizations and potentially that of ticularly true of insider movements, larger bodies as well. For this reason, which began before and apart from in a particular bounded context, or the musings of missiologists. There even within as broad a group as pos- will always be those beyond our reach sible, it is legitimate to push for a spe- and influence. cific resolution in a specific timeframe Despite the fact that Cyril’s victory and thereby to commit the group to was enforced by the full might of the one side of the debate or the other. Empire, Cyril ultimately failed to stop Yet reaching agreement is easier said Nestorius. He succeeded in removing than done; building consensus takes a Nestorian teaching within the Empire, long time, and global consensus takes but he could not stop it from flour- longer than a lifetime, if it can ever be ishing outside the Empire in the East. reached. For better or worse, there is Similarly, although advocates or op- no centralized authority among those ponents of IM may successfully gain engaged in the IM debate, to cor- influence within a particular organi- respond either to the Pope or to the zation or denomination, they are not Emperor. Our Reformation forebears likely to succeed on a global level. rejected such authority because of its abuse in the Middle Ages, and we are Consensus & Unity left with no authority to appeal to for What about those whom we can a decision. Nevertheless, although we influence, within our own contexts? might do well to reconsider our views

To learn how to reach consensus, we must turn to scripture, where we find that not all ways of winning an argument are equal.

We may succeed in reaching consen- on submission to authority in light of sus, and this consensus can be im- scripture, we know that authority in portant to the unity of our group. For any era has its limits, just as the fifth- instance, the council of Ephesus ulti- century Roman authorities could not mately served the unity of the Empire. keep Nestorian theology from flour- Even though the Emperor (from Con- ishing outside the Empire. stantinople) supported his Patriarch and initially sought to challenge his Consensus & Scripture condemnation by the council, he ul- On the question of how to reach timately abided by the council’s deci- consensus, we would do best to follow sions and eventually banished Nesto- neither Cyril’s nor Nestorius’ example. rius. Not to have done so could have By all accounts, Cyril used under- threatened the unity of his empire. handed means to defend his position, Although there is no national po- and Nestorius stubbornly stuck by his litical element in today’s IM debate, “Christ-bearer” formula in the face of it does threaten the unity of various even his friends’ better judgment.

EMQ January 2014 69 To learn how to reach consensus, most likely to succeed. we must turn to scripture, where we An obvious objection here is that find that not all ways of winning an Jesus himself took a confrontational argument are equal. We also find Je- approach with the teachers of the sus saying that the world will know Law and the Pharisees, and that Paul we are his disciples because of our and Peter used even stronger lan- love—not because of our true doc- guage than we noted in 2 Timothy trine. God cares as much about how 2:26 above. we pursue truth and relate to our Indeed, the example of our Lord brothers and sisters as he cares about and of the apostles cannot be taken the truth itself. lightly. Yet we have to understand This is not to reduce love to mere their actions in the light of their kindness, nor to remove truth from teaching and, in the apostles’ case, the discussion. On the contrary, a in the light of their human fallibility. commitment to truth is a vital part Just because Paul and Barnabas part- of love because truth sets people free ed ways, for example, does not mean (John 8:32). But as Paul instructed creating new ministry entities should Timothy, we should “gently instruct” be our first response if a colleague those who oppose us, “in the hope proves difficult to work with. that God will grant them repentance In a debate, we would do well to leading to a knowledge of the truth, heed the call to “be quick to listen, and that they will come to their sens- slow to speak and slow to become an- es and escape from the trap of the gry,” since our anger “does not bring devil, who has taken them captive to about the righteous life that God de- do his will” (2 Tim. 2:25-26). This is sires” (James 1:19-20). As Stephen strong language about those who op- Covey has aptly pointed out in The posed Timothy: calling them captives 7 Habits of Highly Effective People, we of the devil who will “do his will” should be able to defend our oppo- is not exactly giving them a compli- nents’ positions better than they can ment! The reality is that the defense if we truly seek to earn a hearing. If of truth leads to strong feelings, and we truly desire such an attitude, we we should not be surprised by that. can make it easier for ourselves by But the overall picture of Jesus’ taking a long-term perspective, re- and the apostles’ teaching suggests membering God is in control. we should aim for a different re- To gain a long-term perspective, sponse, the one of “gentle instruc- remember that God has a different tion,” seeking to win over our brother view of time than we do. Almost five or sister (Matt. 18:15). In the debate hundred years after their split, the about IM, all sides need to keep act- Roman Catholic Church and some ing with love in mind, and make a Lutheran churches were able to pre- commitment to refrain from attacks pare a “Joint Declaration on The on character even in the midst of Doctrine of Justification” (1999). Al- heated debate about truth. Plus, an though still not an actual agreement approach seeking to win others over on doctrine, let alone a step to unifi- has the added advantage of being the cation, nevertheless such a “declara-

70 EMQ January 2014 tion” would have been unthinkable gracious means which can win over in a previous century. those with whom we disagree. As the Apostle Peter says, “With The pursuit of truth is of vital im- the Lord a day is like a thousand portance, but all too often, those who years and a thousand years are like a are most eager in its pursuit lose sight day” (2 Pet. 3:8). Peter was writing to of grace. And our Lord was full of explain why Jesus had not returned both truth and grace (John 1:14). Let in the timeframe his followers had us all seek a fresh filling of the Spirit expected. However, it is only natu- to bring us closer to Christ’s example. ral that we, whose vision is limited And let us remember the truth spo- by our own mortality, should take a ken by Gamaliel in Acts 5:38-39— different view of time than God does. that anything which is not from God Indeed, the matter of a long-term per- will ultimately fail, and that anything spective is of crucial importance. Nev- which is from God cannot, in the ertheless, the debate today still has a end, be overcome. sense of urgency, and rightly so: truth Jesus said the wheat and the tares matters, whether the issues demand (heretics?) should be allowed to grow a thousand years or a day to resolve. together until the harvest, when the only righteous and all-knowing judge The Tone of Love will decide between them (Matt. I take no position about which 13:29-30; Stassen 2006, 58). side of the IM debate constitutes false teaching, because I am a concerned References outside observer who sees merit in The Lutheran World Federation and the Catholic Church. 1999. “Joint Decla- both positions. My fear is that the ration on the Doctrine Of Justification.” collateral damage from the dispute Accessed December 6, 2012, from www. will be far greater than the benefit vatican.va/roman_curia/pontifical_coun- of either side prevailing: the love of cils/chrstuni/documents/rc_pc_chrstu- Christ is the only answer for a dying ni_doc_31101999_cath-luth-joint-declara- world and yet we who follow him so tion_en.html easily fall into arguments devoid of Moffett, Samuel Hugh. 1992. A History of Christianity in Asia. Volume I: Begin- Christian love. nings to 1500. New York: HarperCollins. The lack of love and the distrac- Stassen, Glen H. 2006. Living the Ser- tion of focus seem particularly dis- mon on the Mount: A Practical Hope for tressing when we realize neither side Grace and Deliverance. San Francisco: will eradicate the other anyway—at Jossey-Bass. least not in our lifetimes. Yet I am Wheatcroft, Andrew. 2004. Infidels: A not seeking to stop the debate, nor History of the Conflict Between Christendom and Islam. New York: Random House. even the controversy: too much is at stake to suggest such a course. Rather, Tom Hale III lived in the former Soviet Union I am calling for a radical change in for nineteen years. He is now working on a the tone of the debate. By all means, book about issues of identity for Christians liv- we should debate—that is to say, not ing among peoples whose access to the gospel is by all means, but by all acceptable, restricted or prohibited.

EMQ January 2014 71 Missionaries and Deployed Military: A Match Made in Heaven?

S. Daniel Smith ou saw the fleet pull in yesterday. Now their gray hulks line the pier just down the street from the middle of town. You know that the arrival of the U.S. Navy means a couple of things, none of them good. First, it means the bars will be open late. Second, it Ymeans the brothels are going to be making big business. Finally, it means that your ministry to those in the sex-trade business is going to take a hit, at least until the sailors leave. Hundreds of military in port at the same time almost never means anything good for the ministry. They always seem to run around town causing problems for the work of Christ. Well, not all of them. A few seem to show some signs of promise.

The benefits of missionaries and the military developing a relationship are many. All parties win, including God and the gospel. EMQ January 2014 73 One of these sailors emailed you for which I found a flyer and the care- several weeks ago suggesting a meet- taker of the tiny island church loved ing between you and some of his the idea of sharing some time with friends. Seemed like an odd request, us the following morning. Despite especially considering that you have our haphazard style, our ministry was never worked with the military before. born. This seems particularly true in light When we arrived at the church the of the chaos the military brings every following morning, we didn’t even time it enters port. Still, maybe there have to introduce ourselves. After all, could be something to this, so you we were the only ones with the accents write back for more information in and the dress shirts. We were so dif- as non-committal a style as you can. ferent, in fact, that someone traveling Before long, you receive another email with us on the bus thought we were and so on it goes. Now they have ar- Mormons. I learned a good lesson that rived. All you have to do is figure out day about doing as the locals do in or- what to do with them. der to better minister to them. This is the process that I’ve worked The only thing I asked to do that through with several missionaries morning was to share a short testi- throughout the Asia/Pacific and Mid- mony. The caretaker readily accepted dle East regions. It is by no means a and gave me a few minutes at the perfect process; however, even consid- front of the small church of about ering the possible snags of such a rela- a dozen people. For ten minutes, I tionship, partnering with the military talked about how I had been sent to will provide you with far more ben- share with them about my faith, just efits than the pitfalls could take away. as Christ had told everyone to do so Below I will share what a relationship in Mark 16:15. One of my buddies with the military offers, what possible shared as well, and then we sat down downsides to avoid, and how to go and enjoyed the service. about establishing a relationship with Benefit #1: Fellowship. One of the military. the first things you can get from a relationship with the military is fel- Benefits of Working lowship. We would learn this over with the Military and over again. In almost every city My first port visit was to Townsville, I’ve visited, I have been able to form on the east coast of Australia. I didn’t friendships with ministers and mis- know anything about what God want- sionaries that in many cases have last- ed from me as a sailor. The only thing ed for years. Furthermore, you gain a I knew for sure was that he wanted me new perspective from the military. On to reach out to missionaries and min- that first island visit, my friend and I isters. For all I knew, he was calling me understood that we were sharing our to be a missionary myself one day. testimonies to encourage the congre- Pulling into port, I went out with gation to do what God had called all some buddies to a small island off the of us to do. These opportunities gave coast that tourists often visited. I ran- the missionaries and ministers we met domly called the first Baptist church with an opportunity to remember that

74 EMQ January 2014 they weren’t alone. All believers are in something. This was particularly true this together. in Thailand, when we met with mis- Let me give you another example. sionaries working at the Pattaya Inter- When we pulled into Mazatlan, a national Church. tourist city on Mexico’s Pacific coast, I first visited Pattaya in 1998 with we met up with a local Youth with a the USS Mobile Bay. My trip was about Mission (YWAM) group working in a month after I landed in Townsville. the city. Most of the time, the group In Pattaya, I wanted to do more than hosted small missionary teams from just give my testimony and fellow- the USA or other developed countries. ship—I wanted to get my hands dirty. The groups would come to Mazatlan, I wrote a missionary to see if he had build some houses, and conduct out- any needs with which we could help. reach. Since we were coming during My group pulled into port with a non-ministry season, there wasn’t about five core members. The first much to do. thing we did after getting time off was However, the missionaries based in to meet with this missionary family to Mazatlan were more than welcoming. find out what they needed from us. As We ate with them, visited their church, the husband led us around the build- and practiced the limited Spanish we ing, he remarked that the walls could knew. We even learned which taco use some color. Before long, our little

My group pulled into port with about five core members. The first thing we did after getting time off was to meet with this missionary family to find out what they needed from us.

stands were good and which weren’t. group of sailors was painting away. We The fellowship we shared bolstered also painted the church sanctuary. In both our faith and the faith of those addition to this, we packaged books, who worked in the city. Even though pamphlets, devotionals, and wrote let- we didn’t provide any manual labor ters to prisoners to whom the mission- for them, we did provide fellowship. aries ministered. This both encour- For some missionaries I’ve visited, this aged the missionaries and took some has been the most important thing we of the workload off of their shoulders. could give. I’ve lost track of how many times Benefit #2: Physical help. Anoth- I’ve been to Pattaya, but it’s been quite er benefit of working with the military a few, and not once have I shared my is the manual labor I hinted at above. testimony as I did when in Townsville. We didn’t always get the opportunity For whatever reasons, Pattaya has been to work for a missionary, but often a fellowship and working port for me. enough we were able to at least do I like it that way and hope it stays that

EMQ January 2014 75 way should I ever get the chance to go huge deal since I hadn’t really thought there again. of what we’d do there anyway. I sim- Benefit #3: Financial support. ply told the minister that we weren’t Missionaries may also get financial coming. He acknowledged it and we support from the military. Let me both moved on. share an example. Dale, who is from Unfortunately, the second time South Africa, has been ministering on it happened was much worse. I had Japan’s northern island of Hokkaido scheduled an opportunity with several for over three decades. I first met him members of my crew to help out at an in the winter of 1999/2000 when my orphanage in Pusan, South Korea. It ship visited the city for its annual ice was by far my most ambitious plan up festival. I gave Dale’s family a tour of to that point. Whatever the orphan- my ship and his youngest son a ship’s age needed, we would provide. It took ball cap. I also shared my testimony quite a bit of planning, but I man- at Dale’s church. A few years later, I aged to get everyone from the ship on wrote to the Overseas Missionary Fel- board with the proposal. lowship (OMF) because I wanted to Then disaster struck. A typhoon sponsor him and his family. My wife was headed north in the Pacific and and I supported him in part because turned into the Sea of Japan. Our ship he allowed me to play a small role in was forced to get underway, so the his ministry in Sapporo. event had to be cancelled. I attempt- ed to call the missionary in charge of What to Keep in Mind when the orphanage the day we were pull- Working with the Military ing out of port, but to no avail. I left I wish I could say that we—the port without talking to him person- missionaries and myself—never hit a ally. I did get an email to him, but his snag, but that wouldn’t be the truth. response was terse and unforgiving. I Although we learned from our mis- can’t say I blame him. His mission was takes, there were far more hiccups taking care of orphans, and having a than I would have liked to admit. team cancel on him like that when he Below are several things missionaries really could have used our help must should keep in mind when working have been challenging. It wasn’t my with the military. fault, of course, except that I had been Item #1: We may need to cancel a little too ambitious. plans. At times, I have had to cancel Sometimes things happen that are plans. This has happened twice. The beyond the control of a military service first time it happened, I was supposed member. Typhoons, foreign govern- to go to Sydney with my ship. Our trip ments, changing military situations, got canceled, however, when an upris- even wars, can alter a military deploy- ing in East Timor started. The ship was ment schedule at the last minute. redirected for fuel and supplies and Item #2: We can’t give you many we spent a month off of East Timor, details. Military service members making sure ships carrying supplies to can’t give you as much information that part of the island were safe. Can- as a church mission team can. A mili- celing the mission in Sydney wasn’t a tary person will give you a basic idea

76 EMQ January 2014 of when he or she will be around and what the military can bring, however, what his or her group can do for you, as you may be overlooked. but he or she won’t be able to tell you The second way is to walk right exact dates until later. The reason is up to the ship (depending upon that the military requires Operation- what port you’re in) and request al Security (OPSEC). You may have to see the chaplain or lay minister heard of the old WWII quote, “Loose on board. If you’re near an Army/ lips sink ships.” It’s still true. The last Marine/Air Force base, then the phone thing a military man or woman can number to the chaplain is most likely afford is to let a potential foe know available on the Internet. For ships, about movements. So the information simply request to meet the chaplain you’ll receive, right up until a week or from the guard shack or quarterdeck so before the event, will be less than (where everyone comes and goes on a complete. ship). If all else fails, ask for the Public Affairs Officer (PAO) and explain the Connecting with the Military situation to him or her. Once you’re So is this kind of relationship more in touch with the chaplain or lay min- trouble than it’s worth? I don’t think ister, ask to meet with the Protestant so, but that’s because I’m the product sailors. You can invite them to see of a mission enterprise that is as suc- what you do and take it from there. cessful as it is different. I’ve shared my Word will get around that you’re in- testimony in half a dozen countries, terested. broken bread with a dozen mission- The benefits of missionaries and aries and ministers, and led groups of the military developing a relation- five to ten sailors in several countries. ship are many. Whether it is free la- I’ve been a blessing to missionaries bor, good fellowship, a fresh perspec- like you and I’ve been blessed by mis- tive, or a tour of a ship or installation, sionaries as well. While it is impor- these benefits outweigh the risks. It is tant to know the potential pitfalls of also an opportunity to support a mili- a connection with military personnel, tary member as he or she ministers to knowing them shouldn’t push you their crew. All parties win, including away from the relationship. God and the gospel. Many men and women in the military are waiting and more than willing S. Daniel Smith is a career to take part in your work however they sailor in the U.S. Navy liv- can. Below are two ways to make con- ing near Jacksonville, Flor- tact with the military. ida, with his wife, Alicia, The first way is if military men and their three children. He blogs at www.navychristian. or women make contact with you org. Dan received his MA in first. This is how I conduct my mis- religion from Liberty Baptist sions. This is a rather ineffective meth- Theological Seminary in Virginia. od of meeting and taking advantage of

EMQ January 2014 77 “He Really Cares about Us” A Personal Type of Leadership Lew Rinard

lan was a difficult person. We lived in the same house These are in Kathmandu for several months, and he could never two very get to dinner on time. The different restA of the team usually waited a half hour approaches or more every evening. He would always explain that he couldn’t stop work—that there to leadership. was simply too much to do. When we suggested that he should just stop at the end of the day, he’d respond, “I’m messed up; it’s because of my father.” Alan could also be argumentative. He had become a strict vegetarian because an outing to a Muslim "He’s not just interested in getting some work out of us this summer, he wants us to survive and grow to spiritual maturity.”

restaurant for meat curry ended in spend a year or two with OM, fol- a heated disagreement. When he re- lowed by a return to secular work, flected on what had happened, Alan only to join OM again because he explained, “I think God is telling me wasn’t satisfied with where his life to stay away from meat.” And he did was going. for a number of years. When Alan was home in England, He was difficult to live with and he regularly distributed literature and work with, but he had a warm heart talked to people about Jesus. One day, and truly desired to follow Jesus George Verwer, founder and (then) Christ. So despite his antisocial ten- international director of OM, had dencies, he repeatedly signed up to knocked on his door, asking if they work with Operation Mobilization could go out evangelizing together. (OM), a very team-oriented mission George knew of Alan’s struggles and agency. He was a trained mechanic wanted to encourage him. Alan spoke and had a lot to offer an organization of this often—that a man in leader- with a large fleet of old vehicles. ship, with so many burdens on his But he had frequent conflicts with time and resources, would take a day his co-workers, so over the years he’d off to spend time with him. George had nothing personally to gain from ted his resignation, not one leader this, but he believed it was a worth- contacted him to find out how he was while use of his time. doing. There had not been a single attempt to make sure he was okay, even People vs. Activity though it was generally known that My first perception of George Ver- he had left the denomination and wer’s leadership was in the summer was no longer pastoring. His impres- of 1977 during an OM conference. sion was that they simply didn’t care. As George was preaching I came to a The person who pushed for his sudden realization: “He really cares resignation was known as a “leader- about us; he’s not just interested in ship guru,” but his approach to lead- getting some work out of us this sum- ership was the opposite of George mer, he wants us to survive and grow Verwer’s. I suspect he would attribute to spiritual maturity.” This was the this to a difference in personality, kind of leadership I experienced dur- and George’s approach did not come ing the four years I spent with Opera- naturally to him. For George, caring tion Mobilization. The leaders were for people in trouble was not a matter

George’s approach to leadership was a matter of Christian discipleship, not personality. It was a result of the work of God over many years of following Jesus Christ. concerned to see us grow spiritually of personality. He knew that God had and develop our gifts and seemed shown him mercy and grace beyond more concerned about our long-term anything he could imagine, and this survival and growth than about ac- motivated him to show mercy and complishing their goals through us. grace to others. Many years after leaving OM, a pas- George’s approach to leadership tor in my denomination was told it was a matter of Christian disciple- was time for a change in leadership so ship, not personality. It was a result he needed to leave. He had been pas- of the work of God over many years toring for over twenty years and had of following Jesus Christ. It was an is- taken on some difficult jobs for the sue of obedience: denomination. He had served on a number of general conference boards As God’s chosen ones, holy and be- and preached the word and provided loved, clothe yourselves with compassion, kindness, humility, meekness, and pastoral care for those in his church. patience. Bear with one another and, if But apparently he didn’t fit into the anyone has a complaint against another, denomination’s leadership plans. forgive each other; just as the Lord has I spoke to him three years later, forgiven you, so you also must forgive. and he told me that after he submit- (Col. 3:12-13)

80 EMQ January 2014 Two Approaches to Leadership world in its treatment of people as a These are two very different ap- means to an end, as a way of fulfilling proaches to leadership. One is con- one’s goals (often described as a “God- cerned about leading those under his or given vision”). This kind of leadership her care to grow and develop their gifts doesn’t have time for people like Alan as followers of Jesus Christ. The second or the pastor I mentioned earlier. In- is focused on accomplishing his or her stead, they are seen as obstacles to goals and sees those on his or her team achieving the vision. And those who as useful, but expendable instruments are important are important primar- for accomplishing them. The first ap- ily for their instrumental value, their proach seeks to build up and disciple usefulness. The real priority is measur- all members of the church, including able growth focused on bringing new those in leadership roles, while the people into the church. Those who’ve second is focused on bringing new already been counted, or who have members into the church. The first moved into leadership roles, are ex- approach, in other words, has a larger, pendable. fuller vision for making disciples. Because it doesn’t seek to care for and Jesus warned against the danger lead those already inside the church or of adopting the world’s assumptions in positions of pastoral leadership, this about leadership when he said, “You approach is inconsistent with Christian know that those who are considered discipleship. It reflects the ambition of rulers of the Gentiles lord it over success-driven leaders, who, in pursuit them, and their great ones exercise au- of their goals, have lost sight of the cen- thority over them. But it shall not be trality of grace and mercy in the Church so among you” (Mark 10:42-43). and forgotten the long-suffering pa- In addition to specific issues he was tience of Jesus in training his apostles. addressing, Jesus was saying that lead- It forgets that making disciples doesn’t ership among his people is fundamen- mean completing a long list of projects tally different from leadership in the in Jesus’ name. world. Oswald Sanders expands on this: Rather, let us work to be the former kind of leader—seeking to lead all Bishop Lesslie Newbigin even goes so those under our care to know and fol- far as to question how far the conception low Jesus Chris for a lifetime. of leadership is one that we really ought to encourage. It is so difficult to use it without Reference being misled by its non-Christian counter- part. The need is not so much for leaders Sanders, Oswald. 1980. Spiritual Leader- as for saints and servants, and unless that ship. Chicago: Moody Press. fact is held steadily in the foreground, Lew Rinard worked with the whole idea of leadership training be- Operation Mobilization in comes dangerous. The pattern of training Europe, Asia, and with his in Christian leadership must still be that wife on the M.V. Logos. The given by our Lord in His training of the Rinards, while raising their twelve. (1980, 219) four children, served in pastoral ministry in eastern The second type of leadership fol- Pennsylvania. Lew currently lows the North American corporate works with people who have severe mental illness.

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To check out ALL our classics or order online, go to: www.bgcbookstore.com The Trust Factor in Multicultural Teams Eric Plantenga

just don’t trust her anymore and I don’t know how we can continue working together!” Julie explained to her husband in frustration. It had been a year of try- Iing to work things out in the newly-formed multicultural team (MCT), which was com- prised of European, Asian, North, and South American members. It seemed to be getting nowhere, even when much team-building, training, and focus had been invested to get the group off to a new start. “We’ve been in MCTs before, but never like this! What’s wrong and what more can we do?”

84 EMQ January 2014 Trust comes through relationship, through conflict and struggle, humility, and time.

EMQ January 2014 85 Photo courtesy SIM This is not a unique case. The issue The other half of the team felt he of trust that Julie expressed is one of needed to be punished since money the foundational elements to a healthy was lost under his management, but ministry environment. The Oxford that he should be forgiven, experience Dictionary defines trust as a “firm be- grace, and continue to work with the lief in the reliability, truth, or ability team. They saw in him a friend and of someone or something.” The word a person whom we could still trust. “firm” is key here. The opposite of firm Through this, however, many of us is weak, soft, or slippery, and ultimate- wondered if he could be trusted again, ly untrustworthy. So how and what and how we could agree and move does trust entail when we think of it forward. in our global mission to serve Christ? Event #2: A Firing. The second More specifically, how does trust im- event happened in the office only a pact the complex and complicated at- short time later, thus heightening its mosphere of MCTs? This article speaks impact on the team. It was summer to the importance of establishing and and most of the foreign staff was gone. building trust in our teams and how Two singles and a couple from our we have experienced it in our ministry. team remained to work and run the development office. The couple had Two Examples of Crisis been in the country for about eight On my first MCT we faced two very years, but the husband still struggled large, potentially devastating experienc- with the language, thereby limiting his es. We were two teams serving together cultural adaptation and understand- as one, with members coming from ing. He stood in as interim director South and Central America, Europe, while the director was gone. Africa, and North America (plus the lo- Within a couple weeks, there was cal Asian staff). Both experiences could a misunderstanding and he fired three have easily split the team, impacting local staff. It was done in front of ev- both the development projects and the eryone in the office. One of the single newly-forming churches in our city. workers, also having been around for Event #1: A Theft. The first event eight years, was fluent and had adapt- was a theft by the local manager in ed well to the culture. Appalled at the the development office. He claimed manner in which this was done, and he hadn’t done it, but there was much seeing the misunderstanding of the evidence to prove he had. Was he ly- situation, she suddenly jumped into ing to avoid shame? Half of the team the confrontation. This shamed the thought he should be immediately interim director. The two foreign staff fired. Their reasoning was that he squared off, publicly and privately. stole, needed to face punishment, and Following these events, the team there needed to be an example set so went through great tension, struggling this didn’t happen again. Neither was to regain its composure. The office also he acknowledging what he had done, went into a time of struggle as the local nor was there restitution for the stolen staff silently (at least around us foreign- money. Therefore, showing grace in ers) watched how we worked together. this situation was not right. Trust was broken in both situa-

86 EMQ January 2014 tions, with each side looking at the us, meeting regularly to talk and pray. other as wrong. It was a crossroads for They also met with other team leaders the team. We were all following God for prayer and encouragement. This and standing on biblical principles, bred trust and success. but one side had to be wrong. Trust in Another MCT with which we were the team, one would think, would in- recently a part began out of a team evitably fall apart. In actuality, the dif- that had broken up due to hurt rela- ficulty drew us closer together. What tionships, differing focuses, and lack was it that gave us an edge to defeat of trust. With new excitement, a vision such difficult circumstances? Was it statement emerged, a similar memo- great leadership? Was it the written randum of understanding was formed, memo of understanding by which we and a team routine (with many team- lived? Was it our vision statement? building exercises) started. It didn’t Was it faith? take long, however, for things to drift into conflict, disappointment, and A Foundation which confusion. Relationships seemed su- Cannot Be Broken perficial and trust lessoned. Everybody These were part of it, but I believe seemed to want to do their own thing, the fundamental aspect was a com- and despite much effort, there was bination of love and trust. Despite little improvement. Prayer and spoken our great differences culturally and vision were the only factors holding linguistically (we communicated to- us together, but eventually team mem- gether in the local language), a trust- bers dispersed for various reasons.

No matter what ministry or method we are partaking in, in a team culture there is no avoiding the need for some form of relationship to be present. ing relationship was built, forming a One major difference between the two special team culture. It was a unifying teams was the trust factor. subculture, respecting our own cultural No matter what ministry or meth- richness, while emphasizing the local od we are partaking in, in a team cul- culture. The leadership held the team ture there is no avoiding the need for together tightly, modeling what they some form of relationship to be pres- spoke and believed; this, too, was a ent. Naturally, it is the leader who will key to the team’s success. James Kouzes set the tone for the team culture, but it and Barry Posner start their book with, is both the leader and the individuals “Credibility is the foundation of leader- making up the team who will choose ship … [and] Credibility is about how unity or walk their own way. In look- leaders earn the trust and confidence ing at the first team example above, the of their constituents” (2011, xi). They leadership’s consistent intentionality themselves modeled trust and unity for and the team’s attitude established the

EMQ January 2014 87 environment of trust. Rather than being a point of con- In Relational Leadership, Walter tention or conflict, the diversity be- Wright points out that “Trust is an came a great blessing. E.M. Bounds important component of team unity. speaks about this: “Walking with God The team must trust the leader, and down the avenues of prayer we ac- they must know that the leader trusts quire something of His likeness, and them. And they must trust each other” unconsciously we become witnesses (2009, 81). to others of His beauty and His grace” This environment of trust is foun- (1997, 18). That was our worship and dational. In fact, Patrick Lencioni men- prayer time. Through prayer, we actions it as the second “dysfunction” in quired a likeness of his and became a team when it is absent (2002, 43). a beautiful witness to each other and The first team made slight shifts in our community. focus throughout the year, depending Prayer flourished in our team life upon the felt need of the team. Some- and was the greatest example of our times, there was greater focus on our trust of each other. We met together local friends, and at other times we monthly for a day of prayer. We had spent extra time with each other as focused prayer in our weekly fellow- a team family. The fact that the team ship times and a separate meeting discussed these things openly and that each week for prayer, accountability, the leadership willingly made adjust- and strategy. Worship and prayer were ments shows they were sensitive and often conducted in the local language, desired to deliberately adjust for the with a welcoming inclusion of our health of both the team and ministry. mother tongues in song and prayer: This could only occur through much English, Spanish, Korean, and Ger- communication and deliberate action. man, all pouring off our lips. Below are some of the key areas of While one person prayed for- deliberate action and a discussion of mally, hands folded and seated, the how both the leader and the team’s in- next person was on his feet, pacing tentionality built up trust and unity in the large room, praying with the fire our team sub-culture. of the Holy Spirit coming out, hands raised to the window outstretched to Worship and Prayer the city. Another brother was on his The first area that set the founda- knees with his head pressed to the tion of the team was worship and floor. Next to him a sister, seated with prayer. Our context required pioneer hands held open, as if the answered church planting since there was no prayers were to be placed into her church in the local language. Our spir- hands and washed over her face. As itual health simply could not be over- she finished, another danced across looked. This meant the team meetings the room in joyful prayer, followed had to go deeper than just social fel- by another who prayed in a calm, re- lowship or strategy. There was great laxed manner, which resonated deeply freedom in our diversity as we came from his soul. The man on his knees, a from many nations, denominations, Latino brother, followed this with a and expressions of worship. loud “SENYORRRRR”, the “R” roll-

88 EMQ January 2014 ing long enough for us all to gain our the years, there were mistakes, hurts, composure again as he poured out a and struggles that occurred on the passionate tear-filled prayer. team. Some of our cultures were direct These prayer meetings were the speakers, while others spoke indirect- highlight of our month. We trusted ly. Some sought justice, while others each other that we could pray to God were more honor based. Miscommu- in our own way, as our hearts felt, as nication did happen, as the two crises our cultural backgrounds and life ex- above clearly demonstrate. perience had formed, and as the Holy However, through the team’s sub- Spirit led. God led those times, form- culture of mimicking as closely as ing and uniting us. possible the local culture, we learned to respond differently. This helped Fellowship Together facilitate open communication and Trust in our prayer life extended into open dialogue. The team trusted each our fellowship time. This was always other no matter the cost. When there purposeful when it was official, with a were disagreements, we could debate structured time of worship, prayer, and them, sometimes vigorously. During reading the word together. Fellowship one meeting, a quiet, newer member was followed by feasting together. Each became very concerned over what had person brought something different, happened in the meeting. “Is every- the host only having to cook. The team thing alright?” she asked, not under- helped clean up. We were a community standing much of the language yet. and we counted on each other. The team had been in a hot debate, Fellowship time flowed from the appearing to be angry with each other. serious to the fun. Birthdays were al- Those having been on the team for ways a highlight, often with a barbe- some time could understand the ap- cue, singing, and much joy shared. pearance of the discussion, but knew Every team member was seen as an it was a great meeting with important important person in team life and decisions made. Everyone was being ministry from the beginning. heard and we trusted the result that Outside team times, we would get would come, even if it wasn’t what together to play sports, have dinner, some personally had hoped for. attend cultural events, or walk in the In The Five Dysfunctions of a Team, we park. First Thessalonians 2:8 demon- see this principle explained: “By build- strates Paul’s great love for the church, ing trust, a team makes conflict pos- highlighting that he not only shared sible because team members do not the gospel with them, but also shared hesitate to engage in passionate and his life. Following this example, fel- sometimes emotional debate, know- lowship time was a major way we ing that they will not be punished for shared our lives together. saying something…” (Lencioni 2002, 201). People could be vulnerable with Open Dialogue each other; there was no hiding from Prayer, worship, and fellowship each other because we were so close. opened the doors to allow us to have We held each other accountable and open dialogue with each other. Over shared our lives together.

EMQ January 2014 89 Vulnerability & Accountability group and trust was building. Some Trust and love grows through be- accountability is better than none, ing vulnerable and accountable to and opens the door to deepen or heal each other. Ironically, this vulnerabil- relationships. ity and accountability happens only when there is trust. This was prob- Forgiveness & Grace ably the hardest aspect for many on The final key area that brought the team to adjust to, but the leader- trust was forgiveness and grace. This ship was the first to display it. Kevin naturally stemmed out of our united Leman and William Pentak say it faith in Jesus and what he had been this way: “People long to follow a and was doing for us. When hurts oc- leader who is a person of integrity, curred, people were willing to ask for authenticity, and compassion. That forgiveness, give grace, and move on. person will have the loyal following One conflict my wife and I faced and trust of his people” (2004, 49). shortly after becoming team lead- For this reason, “the most important ers was very hurtful. A team mem- action that a leader must take to en- ber reacted very strongly toward us, courage the building of trust on a attacking us verbally, and causing team is to demonstrate vulnerability great hurt. We did not know what to first” (Lencioni 2002, 201). Our lead- do. How could we move forward? After ers modeled this and the rest of the prayer, we went to this person’s house team followed, even when some team and over tea we talked it out. Humbly, members’ culture naturally saw vul- this man asked our forgiveness for his nerability as a weakness. emotional outburst. We were ready to Holding each other accountable pour forth grace on each other. It was is intimidating, but each month the what both our team and we needed team took one two-hour meeting to move on. which started in prayer and quickly Wright explains, “Organizations moved into accountability. Some of [and teams] must create a context this was for the whole team: Who did of forgiveness if they expect to have you meet with this week? How did it quality leadership. And leaders must go? At other times, men and women embrace their own vulnerability and met separately and we asked more offer forgiveness to followers if they personal questions. God often used want to contribute to that context of those times in our walk with him. forgiveness…” (2009, 270). In our at- It kept us healthier emotionally and titudes and unspoken values, we knew spiritually. Dudley Woodberry states that our actions toward each other that “Genuine accountability requires were a direct model to both the fledg- trust within the bonds of personal re- ling church being planted and to our lation-ships among believers” (2008, dear friends in the office who didn’t 154). Occasionally, there was superfi- know Jesus. If we couldn’t model for- cial accountability, but this was more giveness and grace, it was highly un- often when the team was either need- likely the new church would live it ing more time together in fellowship, out, either. or a new member had joined the

90 EMQ January 2014 Conclusion Without it, ours would most likely not The keys above intertwined them- have been such a successful example selves in a way that our relationships of a multi-cultural team or show the were forged and strengthened with way to how we could see God raise up time. Living in that isolated location, multiple churches in our region. with very few believers around us, not only required this in order for us to References Bounds, E.M. 1997. Purpose in Prayer. stay healthy, but was the model for the Accessed August 3, 2013, from www.ccel. new church. If we did not model and org/ccel/bounds/purpose.html live a life of unity and trust, what good DePree, Max. 2004. Leadership is an news were we there to teach? Art. New York: Doubleday. Trust was not formed by some Kouzes, James M. and Barry Z. Posner. formula, structure, or step-by-step 2011. Credibility: How Leaders Gain and scheme. It was an attitude that the Lose It, Why People Demand It. San Fran- cisco: Jossey-Bass. team took and formed through the Lencioni, Patrick. 2002. The Five Dys- grace of God and the Holy Spirit’s functions of a Team: A Leadership Fable. San working in our hearts. Trust comes Francisco: Jossey-Bass. through relationship, through conflict Lemen, Kevin and William Pentak. and struggle, humility, and time. Max 2004. The Way of the Shepherd. Grand Rap- DePree reminds us that “Structures do ids, Mich.: Zondervan. not have anything to do with trust. Woodberry, J. Dudley, ed. 2008. From Seed to Fruit: Global Trends, Fruitful Prac- People build trust” (2004, 28). tices, and Emerging Issues among Muslims. This is a strong reminder to newly- Pasadena, Calif.: William Carey Library. forming teams that order, structure, Wright, Walter C. 2009. Relational Lead- and calendars are important, but ership: A Biblical Model for Influence and Ser- that these are not the foundations in vice. Colorado Springs, Colo.: Paternoster a healthy team. Instead, “Trust is the Publishing. lifeblood of relationships and thus Erik Plantenga (pseudonym) and his family have the fuel for teams” (Wright 2009, 86- served with an international mission organization 87). It was this that fueled us forward. in Central and Western Asia since 2002.

y g ea n r ti s a r

e 1964-2014 l

c Evangelical Missions Quarterly In the 20 30 Gap

Closing the Rift: Addressing Common Mission Misconceptions Daniel J. Lim

t is Friday evening in a warehouse park in Los Angeles, and the nations are gathering. They arrive in carloads, many from major missionary receiving nations—China, Japan, South Ko- I rea, Hong Kong, Taiwan. Other nations are represented as well— Yemen, Saudi Arabia, Kuwait, Myanmar, Iran, Cameroon, Pakistan, Turkey, Turkmenistan, Uzbekistan, Russia. They represent the hopes and dreams of their families, communities, and nations. They came to America with a singular goal: to obtain an American college degree.

Each international student comes been cautioned against Christianity. with his or her own unique story. Some are even openly hostile, snorting There is the Middle Eastern student in derision whenever anything spiritual who once played for a national-level is mentioned. Yet here they are, at the soccer team. Another Middle Eastern end of a busy week, coming to a church student worked for his country’s cus- in a converted warehouse. God brings toms and immigration department. the nations to us. Also gathered are a Chinese govern- We begin the evening with an ice- ment official, an African tribal chief, breaker, and then split off into groups a pastor’s kid from a Muslim coun- for open discussion. The topics are try, and a South Korean student who written by the students, are random- climbed out of a second story window ly drawn, and range from the silly to to attend church when her parents the serious. As the groups begin their confined her to her room for becom- discussions, the facilitator shares the ing a Christian. only overtly Christian content of the A handful are Christian, but for night: this discussion group exists be- most, we are the first followers of Je- cause we are obeying Jesus’ command sus they have met. With sixty percent to love our neighbors, and that is who of international students coming from the international students are. 10/40 Window nations, and about thirty percent from restricted access nations Living Out Christ’s Love (Institute of International Education), The discussions begin. Lively dia- this is hardly surprising. Many have logue ensues, punctuated by bursts

92 EMQ January 2014 In the 20 30 Gap

Photo by Jean-Philippe Vincent-Sweet

of laughter. When the opportunity meals, outings, and hang outs. As lives arises, the Christian facilitators ad- are shared, they notice that we are dif- dress a topic from a Christian world- ferent, that something sets us apart view, but many nights are filled with from everyone else they know. Many more fun discourse than doctrinal have called us their second family discussion. That is deliberate. Our because of what they experienced in goal for this group is not primarily our community. Some have become to tell students about Jesus, but to do curious enough to ask why we care as that which is harder: to incarnation- deeply as we do. These are the ones we ally live out Christ’s love, building invite to discover the One who makes friendships deep enough to allow us us who we are. to speak powerfully of the God they The Bible studies are designed to have already experienced through us. help the students learn to dig into the The discussion group is just a gateway. word of God themselves, “doing the- Our team of servant leaders meet ology” as they wrestle with the text with students during the week, con- and its implications. Those who fol- tinuing to deepen friendships over low Jesus are then invited to join us in

EMQ January 2014 93 serving their fellow students. support those who have been called. The goal of our ministry among But if you have been called, then con- the students is twofold: (1) we de- gratulations, welcome to the club, sire to have students encounter, fall report for duty at 0800, and prepare in love with, and follow Christ, and to leave everything behind because (2) we help those who follow Christ you are now part of the Christian Seal to learn to handle the word of God so Team Six and you are shipping out to that they will be equipped to take the Not-here-istan! gospel back to their home commu- This strange dichotomy of the nities and beyond, making disciples called and the uncalled, the mission- wherever they go. The strategic impact ary and the “regular Christian,” seems of linguistically pre-trained, cultur- almost ubiquitous in the American ally competent, internally respected Church today. The problem is that missionaries going into those 10/40 this view is simply not biblical. In Window nations is undeniable. Many fact, there are a number of misconcep- of these students are the future mov- tions with regards to missions that I ers and shakers of their nations. With commonly encounter, and which I am forty percent of current world leaders increasingly convinced need to be ad- being ex-international students, the dressed as a priority. potential strategic impact is immense. Many, if not most, self-identified evangelicals in America hold to these The Church as a Missional paradigms of the world mission enter- Powerhouse prise. Yet only about 0.15% of evan- However, that is only part of my gelicals are directly involved in over- ministry as a mobilizer. As I invite seas missional work (Christianity in churches to work with international Its Global Context 2013), and only students, we invite them to interact between 3-5% of those are working in with the other, showing them that pioneer fields. Does that not hint that mission is right on their doorstep. I something is not quite right? Should long for the Church to fully embrace the Church not be more invested in its identity as the missional power- what most agree is the great undertak- house God has formed it to be—that ing of the Kingdom of God? Christ-centered, transformational catalyst that even the gates of hell cannot Paradigm Shifts stand against. for the Church Yet too often as I speak with A thoroughly biblical understand- churches and invite them to partici- ing of God’s perspective on missions pate in God’s world-encompassing, must be reclaimed among the pews, epoch-spanning plan for all nations, for what the Church believes about I hear people say that they are “not missions impacts what the Church called” to missions. The underly- does in missions. To that end, I coming presupposition is that missions mend the following paradigm shifts is about “them” and “us”. Some are for your consideration. They are nei- called, and some are not. If you have ther new nor radical, but simply ad- not been called, you can and should dress commonly-held assumptions

94 EMQ January 2014 regarding the Church and its mission. into maturity, actively serving and All are called. We must first dis- passing on everything that he or she pense with the factionizing fiction has learned to others. Both the Great of the called and uncalled within the Commission and the expressed pat- Church. From God calling all of Israel tern of Paul’s ministry in 2 Timothy a Kingdom of Priests in Exodus 19 to 2:2 describe multigenerational disci- Peter’s transfer of this mantle to the ple-making. Church in 1 Peter 2:9, there is simply Missions is a branch of the no biblical warrant for a separate sub- Church’s ministry, but all minis- set of Christians who are called to a try is a branch of missions. Rather special type of service. than relegating missions to that one If one has read the Great Commis- week, month, or weekend conference sion, or any other relevant passage in a year, missions must be the cen- of scripture, then has one not been tral undertaking of the Church. If we called? For the follower of Jesus, it is are to raise a generation of disciple- often not a matter of an absence of a makers making disciples, all ministry call, but of obedience to it. It is not (from our counseling to our Sunday whether we have been called, but what schools) must have as their penul- that call entails. Pastors, missionar- timate goal the advancement of the ies, and other “full-time ministers” kingdom in this world. do not receive a separate call from Mission does not fit into our other Christians, but merely a specific lives. Our lives revolve around mis- directing of their call. All are called. sion. Mission is not just about going There are no exceptions. on that trip or project, but about how One call, many contexts. Each be- we live out the missional call day by liever has been called to missions in day, right where we are. While it seems different contexts—the workplace, the obvious, most Christians in America academy, the neighborhood, the busi- think of missions as a specific project, ness world, the political arena, among rather than the central outworking of the last, the least, and the lost. It does their walk with Christ. We must recog- not matter whether it is reaching our nize that we are all missionaries, and neighborhood, the people group in that we are already living in our mis- the heart of the Middle East, or in my sion fields. case, the nations among us. All are a The gospel is not only the only missional undertaking. The context right way, it is the better way. The does not change the content or the gospel is more than a ticket to heaven. compulsion of the call, simply its lo- It is the good news that the curse is be- cation and methodology. ing reversed, in part now as we expe- Making disciple-makers. The rience relationship with God, and in commission of the Church is not sim- full when Christ returns. The Church, ply to make disciples, but to make dis- as the outpost of the kingdom, show- ciples who make disciple-makers. It is cases how the deepest desires of our insufficient, even unacceptable for a souls are met in Christ, even as it mod- believer to simply join a church and els the highest ideals of humanity. We warm a pew. Each person must grow are to be what the nations desire—the

EMQ January 2014 95 better way of life and relationship. that is found nowhere else in this life. Should that not be prominent in our Therein lies the blessing and privilege ministry as we invite the world to fol- of mission. Therein lies joy. low the Risen One? Mission is to be done in com- The gospel is not just for per- munity. Missions is not an individual sonal salvation, but for global or small team undertaking, but the en- transformation. The principles laid during endeavor of the entire Church. out in the Bible have wise and ample As the Lausanne Cape Town Commit- application for the public square. Just ment says, The whole church is to take as the faithful prophets spoke into the the whole gospel to the whole world. contemporary issues of their day, we To that end, we must think on the com- who follow Christ do have things to munity level. Whenever possible, min- say about the issues of ours. The Bible istry should be undertaken as part of a is not silent about moral and ethical missional kingdom community, draw- issues, the role and goal of govern- ing from the gifts and talents of our fel- ment, or the administration of the law. low ambassadors to reach the commu- Given my own eschatological bent, nity around us. There is no room for I do not think that the Church will territorialism within the local church. solve all of the world’s problems be- The motivation for mission is fore Christ returns. However, the pres- the glory of God. Again, as the Laus- ent Kingdom of God can and does anne Cape Town Commitment states, bring powerful healing and transfor- the ultimate motivation for missions mation among the communities it is neither obedience to the Great touches. Beyond personal citizenship Commission nor even love for the per- in the kingdom, the assembly of God ishing, but zeal for the glory of Christ. is the embassy of God and a change agent in the world. References Missions is about long-term im- Center for the Study of Global Christi- pact. Just as God’s plan for the world anity. 2012. Gordon-Conwell Theological spans the ages, our perspectives on Seminary. Accessed August 20, 2013, from wwwgordonconwell.com/netcommunity/ missions must have the long game CSGCResources/ChristianityinitsGlobal- in view. We must incorporate mis- Context.pdf. sion strategies that address the sys- International Education. 2012. Open temic issues of our target communi- Doors. Accessed August 20, 2013, from ties, rather than simply doing project www.iie.org/Research-and-Publications/ after project. Given the complexities Open-Doors. of the communities we seek to reach, any truly transformational ministry is Born and raised in Ma- necessarily multifaceted and multi- laysia, Daniel Lim serves with International Students, disciplinary. Inc. as an area mobilizer, Mission is a privilege, not a partnering with churches burden. The missionary call is of- to develop, equip, and train ten accompanied by suffering, but church-based teams to en- it is the fellowship of Christ’s suffer- gage international students ing. Therein lies a closeness to Christ with the gospel of Jesus Christ.

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A Passion for Souls: Our Continued Journey in Global Missions Verdell Goulding

Real spirituality always has an outcome. There will be a yearning and a love for souls. —Oswald J. Smith

aving applied four times for service in overseas missions, Oswald J. Smith, founder of The Peoples Church in Toronto, Canada, was turned down each time due to his Hlack of qualifications and chronic health issues. Initially discouraged, he eventually began to sense God’s call upon his life to “be a missionary to the whole world” and resolved that, “Even if I live in one place, I must reach beyond my local parish to the world” (Neely 1982, 79).

He took that calling seriously and that had been handed down to us as spent the remainder of his life ap- a congregation. We were at that time pealing to North American masses to giving around $2 million to missions develop a heart for local revival and each year (which represented nearly global missions. Some of his more forty percent of our total church giv- defining statements in the early part ing). We were supporting 379 mis- of the twentieth century (e.g., “Why sionaries through 76 agencies, and should anyone hear the gospel twice, giving priority to a three-week global before everyone has heard it once?”) outreach conference for our congre- have left a mission legacy that contin- gation each year. Missions was obvi- ues to define the core aspects of The ously a core part of our identity, and Peoples Church today. in many respects we appeared to be an above-average “missions” church. From “Supporting” Beneath the surface, however, I was to “Synergistic” also disturbed by much of what I saw. I joined the staff of the mission As I began to read through the reports department of The Peoples Church a sent by our supported missionaries, few years ago, and in many ways what there were many things that bothered I discovered reflected the tremendous me. For instance, the frequency of mission passion, zeal, and heritage reports varied greatly and we hadn’t

98 EMQ January 2014 Photo courtesy Verdell Goulding

Oswald J. Smith

heard from some people in years. Oth- “supporting” church (Engel and Dyr- ers did not seem as productive in their ness 2000, 121). We began a journey work as I had expected—sometimes it to become more “synergistic”, proac- was even difficult to determine exactly tively seeking God’s will for our global what it was they were trying to do, mission program to ensure the good much less whether or not they were stewardship of the resources God en- doing it well! trusts to us, then seeking and strength- We had a mission committee to ening partnerships with missionaries help us make funding decisions, but and agencies to help us accomplish this was mostly a reactive process in those purposes and strategies through- which we assessed applications as out the world. they were presented to us, rather than proactively looking for where and Establishment of how God wanted us to be involved in Core Purposes global missions. There were also no The first step was to establish core standard criteria by which these as- purposes for our ministry. After all, sessments were made and we did not how can we know if we’re doing all have a clear strategic vision for what that God wants us to do unless we we wanted to accomplish, much less a clearly articulate what we believe God plan of how best to do it. wants us to do? These purposes were We were, in the words of James En- defined as: gel and William Dyrness, a mission 1. The practice of good steward-

EMQ January 2014 99 ship—to be good stewards of all God ly-defined needs and ministry goals, entrusts to us (Matt. 25:14) realistic implementation plan, measur- 2. Congregational mobilization able progress and outcomes, relevant —to educate, equip, and mobilize our and contextual methods of ministry, congregation to fully participate in the strategic relationships with national task of global missions in accordance partners, and an intangible but vital with God’s will for their lives sense of God’s “calling” upon the per- 3. Resource for global missions— son or ministry. to be a catalyst and resource for Cana- 4. Strong connection to the lo- dian churches and mission agencies, cal church, where appropriate oppor- encouraging and facilitating their in- tunities were being provided to share creased involvement and effectiveness Christ and disciple believers. Minis- in global missions. tries needed to be holistic, not simply These core purposes, previously social in nature. vaguely assumed but undefined, now As we reassessed our partnerships, serve as the basis for all of our global some did not meet our new criteria. outreach endeavors. There were some cases, in fact, in which we discovered a nearly complete lack The Practice of Good of accountability and misuse of funds Stewardship which bordered on dishonesty. To achieve the first core purpose, At other times, there were clearly we undertook the most obvious and good intentions, but the person or urgent of our tasks—a complete reas- agency was simply lacking the capac- sessment of all of our supported mis- ity needed to oversee and perform sionaries and agencies. We developed the work well. These were initially the a set of key assessment criteria that all most difficult conversations—people’s of our partnering ministries had to hearts were in the right place and they meet. These included: couldn’t understand the need for any 1. Sustainability, where the re- objective assessment criteria. The moval of a small number of donors shocked responses we received from would not jeopardize the work of the these ministries were along the lines missionary or success of the project. of “but we need to help starving chil- 2. Accountability, where (a) the dren” or “there are people waiting to person or project was affiliated with hear about Christ.” These of course a Christian agency that was registered were needs we wanted to address as and in good standing with the Cana- a church, but we wanted to strive to- dian Revenue Agency (which oversees ward meeting those needs in more the tax-exempt status of charities with- responsible ways that would increase in Canada); and (b) proper reporting the likelihood of successful outcomes. measures were in place within the organization and in their relationship Congregational Mobilization with donors. By this point, we were well on our 3. Expectation of ministry ef- way to getting to where we wanted to fectiveness, where we looked at a be in terms of financial stewardship, combination of factors such as: clear- so we next set our sights on the goal of

100 EMQ January 2014 congregational mobilization. missions that we believe God de- Short-term teams. We had been sires us to focus on as a church. Our sending short-term teams from our goals for these initiatives are that ev- church, but there had been no orga- ery member of our congregation will nized structure to how we did this. know: (1) what the key needs are in There are many horror stories of short- each of our initiatives, (2) how we as term missions not being done well a church are helping to address these and the consequent damage that can needs, and (3) how he or she as a be done on the field (e.g., Corbett and member of our church can be actively Fikkert 2009). In hopes that this would involved. Our desire is to eventually be minimized and our short-term have five to six global initiatives; we mission experience would be positive started in 2013 with three: vulnerable for all involved, we established several women & children, human trafficking, guidelines. These included: and unreached peoples. • Partnering with relevant mission There were two key drivers for im- agencies with experience in that geo- plementing these new areas of focus. graphical region and type of ministry First, as we continue to support (rather than trying to do it on our a large number of ministry part- own and repeating mistakes that had ners (138 missionary units through already been made and learned from 64 mission agencies in 40 countries), by others) it is impossible to effectively educate • Working with the partnering agen- and cast vision to mobilize our con- cy to establish three to five-year goals as gregation for increased engagement a way of deepening our partnership and with needs in all these ministries. So it enabling us to provide a more mean- became necessary to be more selective ingful long-term contribution in the mobilization opportunities pre- • The selection of team leaders with sented to our congregation. Our glob- a history of local engagement in our al initiatives provide a good starting church and community and appropri- platform for this, addressing human ate cross-cultural experience in the tar- resource needs of key agency partners get location while urging our congregation toward • A commitment by leaders to over- deeper levels of engagement. see the team until others could be de- Second, we often receive encour- veloped for the future (typically a com- agement from people about our great mitment of three years) mission heritage and the level of re- With these guidelines, we began by sources we allocate to global missions sending three teams per year in 2010, each year. However, for any church (in- five in 2011, and nine in 2013. We are cluding ours) the important factor in working toward a goal of fifteen to giving is not the absolute amount of twenty teams per year within the next resources being allocated to missions, couple of years. but rather the amount of resources Global initiatives. This past year relative to the church’s capacity to give. we have also begun developing a We are currently giving about $2 mil- number of “global initiatives,” which lion per year to global missions. To we define as specific areas of global many, that seems like an impressive

EMQ January 2014 101 number. However, it is not impressive Where Do We Go from Here? if our capacity to give is actually higher. Our journey is continuing. This That is the whole point behind Christ’s past year, we hired a community out- teaching of the Parable of the Talents. reach director to encourage our con- For this reason, we have taken a gregation to better meet the needs step of faith and have asked our con- of our local community. We are also gregation to continue in their support looking to hire a missions engage- for our current partnerships and to in- ment coordinator to provide adequate crease their giving to a level that will oversight and care to church members also meet the needs of our newly-in- as they grow in their level of mission troduced global initiatives. In this way, engagement. we hope to get a better gauge of our God’s love for the world is too great capacity to give and ensure that we are for us not to strive for excellence in giving accordingly. our mission endeavors. The magnitude and severity of global need are Resource for Global Missions also far too big for any one church to One of our core values as a church is address. These things together require “collaboration”, and we recognize that us to seriously reflect on the role God the majority of churches in Canada do has set aside for each of us to play in not have multi-million-dollar mission the imperative of global missions, and budgets as they seek to engage their to be vigilant in adapting and improv- people in global missions. This raises ing our methods in a changing world. the question, “How can we use the re- Our prayer at The Peoples Church is sources God has entrusted to us to be a that we will have a passion for souls help and resource to others?” that continues to stir our hearts into “Global” missions includes our action and produce fruitful and last- city, country, and world. We cannot ing results in in today’s world. ignore the magnitude and severity of global needs to focus solely on our References own backyard, but neither can we Corbett, Steve and Brian Fikkert. 2009. ignore the vital spiritual needs im- When Helping Hurts. Chicago: Moody Pub- mediately around us. Both demand lishers. Engel, James F. and William A. Dyrness. attention and this has to be reflected 2000. Changing the Mind of Missions: Where in the partnerships we establish. We Have We Gone Wrong? Downers Grove, Ill.: have recently hired a church network- InterVarsity Press. ing pastor to build our capacity to Neely, Lois. 1982. Fire in His Bones. Whea- resource third-party church plants ton, Ill.: Tyndale House Publishers, Inc. within our city. We’ll also be hosting a number of church and global mission Verdell Goulding serves as the global outreach direc- agency symposiums over the next year tor at The People’s Church to identify ways in which we can bet- in Toronto. He formerly ter partner together and seek mutually worked in the field of medi- beneficial ways to increase our effec- cal research. tiveness in global missions.

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FACEBOOK:facebook.com/evangelicalmissionsquarterlyEMQ January 2014 103 Excellence in Missions

How Big is Our Bible? Confidence in the Bible for Missional Leadership Grant McClung

remember a scene from our family story during our early days of missionary service. As a young family in our first term, my wife and I were determined that we would involve I our two-year-old toddler in family Bible reading and prayer every night before bedtime. “Little man” was my designated nickname for him, used most everywhere we went. Seeking to involve him in family worship one evening, I sent him with the commission, “Little man, bring daddy the Bible.”

“The Bible” in question was one template for humble and fruitful mis- of the larger, family-style, illustrated sional leadership. versions, prominently placed on the Someone as highly effective and coffee table in the living room. Un- respected as the Apostle Paul was not derstandably, it was quite a load for a interested in a personal public rela- young child. (Hey, it was even heavy tions campaign or self-promotion; for me!) Struggling under the weight instead, he realized his source of of it, yet determined to be involved, leadership confidence was something his declaration was, “Here comes the larger: “Not that we are sufficient of little man with the big Bible!” ourselves,” he openly confessed, “to That incident, though thirty-five think any thing as of ourselves; but years past, has often been a person- our sufficiency is of God; Who has al reminder that God’s word must made us able ministers of the new be big in me, with a heavy bearing testament…” (2 Cor. 3:5-6a). Revival- on my discipleship and mission as ist Vance Havner flatly declared, “Our a Christ-follower. John the Baptist’s efficiency without God’s sufficiency is cry, “He [Jesus] must become greater; only a deficiency!” (1958, 106). Paul I must become less” (John 3:30), was and Vance had big Bibles! a way of proclaiming what a 2-year- World Christians believe in God’s old missionary kid (MK) realized, global mission because we believe “I’m little and this heavy Bible is his word. The Bible is our source, big!” This child-like confession is our our textbook, our meaning-message-

104 EMQ January 2014 Best Practices from Missio Nexus

Photo courtesy SIM method book for world evangeliza- One of the complimentary obser- tion. Therefore, we resonate strongly vations about Majority World Pen- with the affirmations of John Stott: tecostals (and Great Commission evangelicals in general) is their con- Without the Bible world evangeliza- fidence in the Bible and their zeal for tion would not only be impossible but evangelism. Noted mission linguist/ actually inconceivable. It is the Bible that lays upon us the responsibility to anthropologist Eugene Nida once evangelize the world, gives us a gospel called Latin American Pentecostals, to proclaim, tells us how to proclaim it “The Church of the Dirty Bibles.” and promises us that it is God’s power for There, he observed, the Bible is used salvation to every believer. It is, moreover, frequently in worship services, being an observable fact of history, both past read by the working poor with their and contemporary, that the degree of the soiled fingers as a reading guide (Mc- Church’s commitment to world evangelization is commensurate with the degree Clung 1996, 61). of its conviction about the authority of Contrast this with “The State of the the Bible. Whenever Christians lose their Bible 2013 Survey,” conducted by the confidence in the Bible, they also lose their Barna Group on behalf of the Ameri- zeal for evangelism. Conversely, whenever can Bible Society. The report, released they are convinced about the Bible, then they in March 2013, found that more than are determined about evangelism. (2009, 21; three-fourths of Americans (seventy- italics mine)

EMQ January 2014 105 seven percent) believe morals and ward the word of God. As you con- values are declining in the United sider their missional outcomes, imag- States, with a lack of Bible reading ine a discussion of these as action/ named as the most cited cause. One renewal/restart steps with your col- of the troubling trends is that those leagues and family during your next aged 18-28 are the least likely age staff or board meeting, leadership group to read the Bible (Pentecostal retreat, mission committee conversa- Evangel 2013, 25). What could this tion, and family worship gathering. imply for the future of our mission 1. They brought out the book. theology? “They told Ezra the scribe to bring out Evangelicals in any region or coun- the Book of the Law of Moses, which try must not take it for granted that the Lord had commanded for Israel” biblical illiteracy and non-engage- (8:1). Think of the new awakening ment with scripture would not be awaiting the Great Commission com- considered one of their deficiencies. munity as the assemblies (local church- At the turn of the twenty-first century, es, denominations, associations), the David Tai-Woong Lee warned the en- agencies (mission agencies and net- tire international mission communi- works), the academies (missiologists, ty that, “Unless we come again to the mission trainers, and mobilizers), and

From the context of Nehemiah 8-10, here are seven practical guidelines emerging from the actions of those in spiritual leadership toward the word of God.

Bible and define what mission is, in the agora (marketplace mission lead- the new millennium we will increas- ers) “bring out the book,” coming ingly widen the agenda for mission together in quadralogue around the just as ecumenical missiology did. central authority of the Bible. (I am More conservative Evangelicals of the indebted through personal conversa- Two-Thirds World will not agree with tion to Gary Corwin for the language this trend” (2000, 145). of “assembly, agency, and academy,” The story of the Old Testament re- and to Monroe Brewer for the fourth vival under Ezra and Nehemiah pres- designator “agora”.) ents a working model for mission 2. They read the book. “He read leaders as we seek to recover, restore, it aloud from daybreak till noon… and maintain biblical centrality in And all the people listened atten- mission. From the context of Nehe- tively to the Book of the Law” (8:3). miah 8-10, here are seven practical Samuel Escobar claims that we must guidelines emerging from the actions carefully ensure that scriptural foun- of those in spiritual leadership to- dations remain at the heart of who

106 EMQ January 2014 we are and what we do. He has called 5. They celebrated the book. for a revisitation of scripture and “…[A]ll the people went away…to claims that, “Evangelicals must ac- celebrate with great joy, because they knowledge: they themselves have a now understood the words that had long way to go in terms of deepening been made known to them” (8:12). their understanding of the biblical As God’s word is brought out, opened, basis of mission, in order to estab- read, and explained in missional lead- lish its validity not on isolated say- ership, let us pray for a refreshed love ings but on the general thrust of biblical for God’s word as stated in The Cape teaching” (2000, 114; italics mine). A Town Commitment: “We love God’s “deepened understanding” requires a Word in the Scriptures of the Old and reading of the book—all of it. New Testament, echoing the joyful 3. They opened the book. “Ezra delight of the Psalmist in the Torah, opened the book; and as he opened ‘I love your commands more than it, the people all stood up” (8:5). gold…Oh how I love your law’” (The There will always be a continuing call Cape Town Commitment 2011, 17). for the mission community to “open 6. They confessed and worshipped the book” and stand together on their from the book. “They stood where journey toward biblical mission. Da- they were and read from the Book of vid Platt says when this happens, the Law of the Lord their God for a “The Word does the work. Make sure quarter of the day, and spent another the Word’s the foundation… I love quarter in confession and in worship- seeing the Word take root in different ing the Lord their God” (9:3). The people’s hearts and begin to grow in major documents of the three inter- different ways” (2013, 11). For this to national Lausanne congresses, as well happen in our ministries, the word as many concluding statements from has to remain open, constantly at additional consultations, gatherings, hand, leading in every decision and and forums are seasoned with the lan- new initiative. guage of confession and repentance. 4. They explained the book. “The Consider this on a local, individual Levites…instructed the people in the scale with your agency, church, mis- Law…They read from the Book of the sion committee, etc. What would it Law of God, making it clear and giving look like in terms of change in our the meaning so that the people could ministries when conviction from understand what was being read” God’s word required a new direction, (8:7-8). There was a communal read- a change of policy, or a restitution for ing and reflection upon God’s word past errors (to name a few)? for a new generation yet untrained. As 7. They obeyed and followed the the gospel advances into new territo- book. “In view of all this, we are mak- ries and among new peoples, we will ing a binding agreement…” (9:38), “… constantly need a missiology that “… to follow the Law of God…and to obey is a critical reflection on praxis, in light carefully all the commands, regula- of God’s Word” (Escobar 2000, 101). tions and decrees of the Lord our Lord” Simply stated: Exegesis + Exposition + (10:29b). In the midst of a welcomed, Explanation = Evangelization. global resurgence in biblical mission,

EMQ January 2014 107 let us pray that missional leaders will William D. Taylor, 101-122. Grand Rap- reconnect with the fact that, “Our point ids, Mich.: Baker Academic. of departure should not be the contem- Havner, Vance.1958. Repent or Else. Ada, Mich.: Revell Publishing. porary enterprise we seek to justify, but Lee, David Tai-Woong. 2000. “A Two- the biblical sense of what being sent Thirds World Evaluation of Contempo- into the world signifies” (Bosch 1993, rary Evangelical Missiology.” In Global 177). Let us make “a binding agree- Missiology For the 21st Century: The Iguassu ment” to obey and follow. Dialogue. Ed. William D. Taylor, 133-148. The Great Commission enterprise/ Grand Rapids, Mich.: Baker Academic. community is constantly tempted McClung, Grant. 1996. “Pentecostal/ toward potentially increased depen- Charismatic Perspectives on Missiological Education.” In Missiological Education for dencies upon human expertise, the the Twenty-First Century: Essays in Honor of traditional wisdom of mature mis- Paul E. Pierson. Eds. J. Dudley Woodberry, sion executives, the perceived “sharp- Charles Van Engen, Edgar J. Elliston, 57- ness” of emerging mission leaders, 66. Maryknoll, N.Y.: Orbis Books. and a plethora of successful business Pentecostal Evangel. 2013. “Lack of Bi- models from secular leadership. ble Reading Cited for U.S. Moral Decline.” June 2: 24-25. While we can appreciate and learn Platt, David. 2013. “A Conversation Trusted from every arena of life and leader- with David Platt.” Mission Frontiers, March/ ship, let us not forget to pause and April: 11-13. ministry resources! ask, “How big is our Bible?” as we Stott, John R.W. 2009. “The Bible in renew and maintain our confidence World Evangelization.” In Perspectives on in the Bible for missional leader- The World Christian Movement: A Reader ship. “Without the Bible,” Stott told (Fourth Edition). Eds. Ralph D. Winter and Steven C. Hawthorne, 21-26. Pasadena, Ca- us, “world evangelization would not lif.: William Carey Library. only be impossible but actually in- The Cape Town Commitment: A Con- conceivable.” Therefore, let the world fession of Faith and a Call to Action. 2011. mission community bring it out, Didasko Publishing: The Lausanne Move- open it, read it, explain it, celebrate ment. it, confess and worship from it, and obey/follow it in every dimension of Grant McClung is president of Missions Re- world evangelization. source Group www.Mis- sionsResourceGroup.org References and missiological advisor Bosch, David. 1993. “Reflections on to the World Missions Biblical Models of Mission.” In Towards Commission of the Pente- st the 21 Century in Christian Mission: Essays costal World Fellowship. in Honor of Gerald H. Anderson. Eds. James He is a member of the Advisory Commit- M. Phillips and Robert T. Coote, 175-192. tee for EMQ and on the Advisory Board of Grand Rapids, Mich.: Wm. B. Eerdmans the Global Diaspora Network (Lausanne). Publishing Co. Grant is the author of Azusa Street and Escobar, Samuel. 2000. “Evangelical Beyond: Missional Commentary on the Missiology: Peering Into the Future at the Global Pentecostal/Charismatic Move- Turn of the Century.” Global Missiology For ment (Bridge-Logos Publishing, 2012). the 21st Century: The Iguassu Dialogue. Ed.

108 EMQ January 2014 www.BGCbookstore.com

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Featured in this issue: Chosen to Follow: Jewish Believers Through Chosen to Follow: Jewish History and Today Believers Through History and Today Knut H. Hoyland and Jakob W. Nielsen, Knut H. Hoyland and eds. Caspari Center for Biblical and Jakob W. Nielsen, eds. Jewish Studies, P.O. Box 46, Jerusalem Contemporary Pentecostal 91000, Israel, 244 pages, 2013, $25.00. Christianity: Interpretations from an African Context —Reviewed by Jennifer Rosner, an J. Kwabena Asamoah-Gyadu adjunct professor of theology at Fuller Developing Indigenous Theological Seminary, whose scholarship Leaders: Lessons in Missions focuses on contemporary trends in Jewish- for Buddhist Asia Christian relations. Paul H. De Neui, ed. hosen to Follow: Jewish Believers The Evangelization Through History and Today was of the World: A History C of Christian Mission published on the occasion of the thir- Jacques A. Blocher and Jacques tieth anniversary of the Caspari Center Blandenier, translated by Michael Park for Biblical and Jewish Studies in Jeru- Foundations for Mission salem, Israel. The primary goal of the Emma Wild-Wood and Caspari Center is to strengthen and Peniel Rajkumar, eds. equip the Messianic Jewish movement Green Shoots Out of Dry Ground (particularly in Israel), and this book John P. Bowen provides an outstanding resource in this regard. Paul’s Missionary Methods: In His Time and Ours Studies on the Jewishness of Jesus, Robert L. Plummer and Paul, and the New Testament have John Mark Terry, eds. abounded in recent years, and the The Ways of the People: A Reader theological and ecclesiological impli- in Missionary Anthropology cations of this body of scholarship are Alan R. Tippett, ed. far-reaching. The impact is particular- Worship and Mission ly relevant for Messianic Jews, whose for the Global Church very identity both straddles and bridg- James Krabill, Frank Fortunato, es the gap between two religious tradi- Robin P. Harris, and Brian Schrag, eds. tions that have long since parted ways. Creating Local Arts Together Chosen to Follow provides the reader Brian Schrag with a window into the contours and Why Cities Matter: To God, fault lines of this new vein of studies the Culture, and the Church while highlighting the way in which Stephen T. Um and Justin Buzzard the actual life of the Messianic Jew- ish community embodies and reflects

110 EMQ January 2014 these theological discussions. This intention, Chosen to Follow can be book draws together the voices of sig- seen as a smaller scale Israeli compan- nificant theologians, historians, and ion volume to Zondervan’s recently biblical scholars from both the Chris- published Introduction to Messianic tian and Messianic Jewish worlds. The Judaism (Rudolph and Willitts 2013). editors have done an excellent job Viewed together, these two works of- weaving together this wide-ranging fer a promising step in the direction of and eclectic collection that is both theological and social understanding comprehensive and thorough. Its con- between the Messianic Jewish com- tents are organized into three main munities in Israel and in the diaspora. sections: exploring the early history of Overall, Chosen to Follow (and the Jewish believers in Jesus, focusing on ongoing work of the Caspari Center) modern Jewish believers in Jesus, and represents the finest effort to further addressing the main theological ques- develop and articulate a mature Mes- tions and complexities facing the Mes- sianic Jewish theology that rightfully sianic Jewish movement today. focuses on life in the land where it all One of the book’s most significant began. contributions is its decided emphasis on Israeli Messianic Judaism. Chap- Contemporary ters on the legal and civil rights of Pentecostal Christianity: Messianic Jews in Israel (a historical- Interpretations from an African ly-marginalized minority group) and Context reconciliation between Messianic Jews and Palestinian Christians reflect the J. Kwabena Asamoah-Gyadu. Wipf & th book’s uniquely Israeli perspective. Stock Publishers, 199 West 8 Avenue, This is the kind of book that both gives Suite 3, Eugene, OR, 97401, pp. 232, voice to and encourages the develop- 2013, $26.00. ment of the Israeli Messianic Jewish —Reviewed by Edwin Zehner, chair movement. Likewise, the high quality of PhD Program in Asian Studies at of its contents speaks to the Caspari Walailak University. Center’s ongoing dedication to foster- ing the communal and intellectual life he spread of Christianity in Af- of Messianic Judaism in the Land. The Trica has been accompanied by the way in which Chosen to Follow brings spread of ministry styles emphasizing together the diverse perspectives of an expectation of supernatural expe- key Messianic Jewish leaders in Israel rience and deliverance. These styles offers a promising sign that the long- have become especially visible in the anticipated cultivation of a uniquely years since the late 1970s. Drawing Israeli Messianic Jewish expression is both from classical Pentecostalism beginning to take shape. and from traditional African out- In terms of scope, emphasis, and looks, these “pneumatological” forms

EMQ January 2014 111 of Christianity have crossed conven- Many of the book’s chapters focus tional denominational boundaries to on particular practices found in these become one of the most dominant churches, while also presenting the forms of African Christianity today. biblical frameworks in terms of which With special attention to Ghana, the practices are made meaningful, professor J. Kwabena Asamoah-Gyadu alongside the author’s own theologi- explores several of the features of the cal reflections and critiques. newer Pentecostal churches, including Overall, Asamoah-Gyadu is sup- their emphasis on prayer and ecstatic portive but sometimes critical of the worship, expectation of signs of the contemporary versions of what he Spirit, and emphasis on generous giv- calls “pneumatic Christianity.” On ing. He argues that although the lead- the one hand, he has a “very posi- ers of these churches explicitly reject tive” view (p. 15) of these churches, traditional African religion, in many because of the strength of their minis- ways their themes and practices reflect tries, the breadth of their reach among its spirit and concerns (pp. 23–24). In- upwardly mobile young people, and deed, he suggests that one of the rea- the constant innovations they seem sons for the rapid spread of contem- to experience. His theological and porary styles of African Pentecostalism hermeneutical reflections also come is because they address deep felt needs largely from within the Pentecostal in ways that are locally meaningful. traditions.

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112 EMQ January 2014 On the other hand, he is concerned sition of European and African au- about overemphasis on the supposed thors within the Pentecostal tradition. material benefits of giving tithes and Asamoah-Gyadu occasionally quotes offerings, the degree to which these relatively cerebral European Pentecos- churches present an expectation of tals in support of his critiques of par- prosperity, and the way that people in ticular African Pentecostal practices. material difficulty can consequently However, many of the African authors be assumed to be at fault for their own also receive favorable treatment, in- sufferings. As a corrective to the latter, cluding several authors whose styles the author suggests a richer theology and emphases are different from what of the cross, and as a corrective to the European readers would expect. former he suggests reframing tithes This book therefore provides an and offerings as part of one’s total opportunity to go beyond the surface worship response to God rather than of popular African Pentecostal prac- as a “transaction” hoping for material tice to experience the thinking of con- benefits in exchange for faithfulness. temporary African Pentecostal leaders In addition to its descriptions and themselves, while also sampling the critiques of contemporary Pentecostal thinking of an African theologian who practices, one of the most interesting is enthusiastic about the tradition but things about this book is its juxtapo- wary of some of its emphases.

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EMQ January 2014 113 ShalomBrooklyn-Ad4EMQ101512NEW.indd 1 10/10/12 12:32 PM Developing Indigenous is the focus of this tenth volume in Leaders: Lessons in the SEANET (South, East, South-East Missions for Buddhist Asia and North Asia Network) series. In this largely cohesive collection of ten Paul H. De Neui, ed. William Carey Li- essays, I appreciate what appears to brary, 1605 E. Elizabeth Street, Pasade- be a concerted effort to assemble per- na, CA 91104, 229 pages, 2013, $17.99. spectives from a multiplicity of locales —Reviewed by Michael Lee, an or- within Buddhist Asia. dained minister, and PhD candidate In the opening chapter, Russell (ICS) and teaching fellow at Trinity Bowers suggests that there ought to Evangelical Divinity School. be more emphasis on what Christian leaders are for, rather than what we are iscussions on contextualization, against. This positive posture is not just Dpartnership, and local empow- a restraint from voicing negative judg- erment are well-worn paths in con- ments, but also extends to affirming temporary missiological discourse. the good that exists in other religions. However, in more places than not, In chapter 2, Steve Evans explores the these promising ideas have yet to be differences between oral-circular and realized in visible, sustainable move- linear-abstract cultures. Chronological ments. The challenge of developing Bible Storying is presented as an ef- indigenous leaders in Buddhist Asia fective training approach, adapted to

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114 EMQ January 2014 the needs of oral cultures. In chapter er training program (Transformation- 3, Mitsuo Fukuda advocates “Asian al Leadership Development) in the family type” training in developing Philippines that prioritizes simplic- leaders in the Japanese house church ity, relationships, practicality, context, movement whereby empowerment and participation. and reproducible discipleship (always In chapters 7 and 8, Chansamone with the fourth generation disciple in Saiyasak and Alex Smith speak of sight) are the central thrusts. Thai cultural expectations and values Both Carolyn Johnson and J.N. in leadership, although Saiyasak’s Manokaran (chapters 4 and 6) advise approach involves largely following that an informal, mentor-apprentice- these cultural cues in leadership selec- ship model of leadership develop- tion and development. Smith seems ment, focusing on spiritual formation more careful in noting the limits of and skill development, is an effective, cultural accommodation. My conclu- culturally and pragmatically sensible sion is that the book as a whole might approach where material resources have been strengthened by including and education opportunities are rela- more substantial discussion on this tively scarce (Northeast Thailand and counter-tension. Smith also argues neo-Buddhists in India). Similarly, in that the key to growth in rural central chapter 5, David Lim describes a de- Thailand resides in training unpaid centralized, non-formal disciple-mak- indigenous lay pastors and not push-

EMQ January 2014 115 ing for ordained, salaried, seminary- this volume. The lessons and helpful trained pastors. suggestions shared should stimulate In chapter 9, G.P.V. Somaratna re- thought and reflection on developing counts how Buddhist monks in Sri leaders in other contexts. Lanka have recast their societal, priestly roles in the mold of Roman Catholic The Evangelization priests in order to “combat Christian of the World: A History influence.” This chapter felt somewhat of Christian Mission out of place in this volume, as it does not seem to speak much of developing Jacques A. Blocher and Jacques Blande- Christian leaders. Finally, given the in- nier, translated by Michael Park. William separability of Buddhism and national Carey Library, 1605 E. Elizabeth Street, identity in Myanmar, Peter Nyunt con- Pasadena, CA 91104, 754 pages, 2013, cludes the book, arguing that the future $49.95. effectiveness in mission among Bud- —Reviewed by Ed Smither, associate dhists will hinge on facilitating contex- professor of intercultural studies at Co- tual conversions and forming contex- lumbia International University. tual congregations that can advance an indigenous movement. hrough the capable work of trans- It is not just those focused on Tlator Michael Parker, English- speaking students of mission history Buddhist Asia2013_ConnectMe.pdf who will 2 benefit 10/4/2012 2:44:04 from PM

116 EMQ January 2014 now possess this thorough, yet read- First, the authors present a detailed able volume by Jacques Blocher and history of missions, offering the read- Jacques Blandenier—two European er a faithful account of the spread of professors who labored for many years Christianity, including attention to key in theological education in France and missionaries and movements as well Switzerland. Originally a two-volume as theological developments. For in- work in French, this book grew out of stance, their treatment of mission the- the authors’ courses on mission histo- ology from the Reformers to William ry and has been a resource in theologi- Carey (pp. 197-262), which explained cal schools in Francophone Africa. As well the inaction of Protestants in mis- the scope of the work stretches from sions, is insightful. Also, their fair and the first to the mid-twentieth century, objective appraisal of William Carey’s it resembles Stephen Neill’s A His- family life (pp. 307-330), an area tory of Christian Missions. However, which has been exaggerated by some Blocher and Blandenier greatly limit observers, is quite helpful. Third, they their emphasis in the second part ably critique the historical narrative to evangelical Protestant missions, with keen missiological insight. For whereas Neill continues to present Or- example, after an inspiring survey of thodox and Catholic missions into the Moravian mission work, the authors twentieth century. critically evaluate Moravian mission What are the book’s strengths? practice (pp. 275-279).

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EMQ January 2014 117 In terms of weaknesses, in the early work, I wonder if the publisher had Christian mission section there were a considered having another author few interpretive shortcomings. For in- write an updated section on the Glob- stance, Tertullian’s exaggerative state- al South and Majority World Church. ments about the growth of the church The reality is that a one-semester mis- being taken uncritically (p. 28) and sion history survey course will need acceptance of the now discredited additional resources to cover this es- view that there was an actual edict of sential gap in chronology and global Milan (p. 42). Also, I found it a bit Christian development. troubling that Ulfilas (pp. 46-47, 53) These critiques aside, this is a de- was presented in such a good light de- lightful book that could work as a spite his clear Arian theology. primary mission history text at the There were also a number of places undergraduate, graduate, or semi- in the book where quotations are not nary level. Further, this work would cited. While this is a normal scholarly be a great resource in the libraries of expectation, students will be limited pastors and mission leaders as they from digging deeper into primary engage with mission history in their sources because of these omissions. teaching, reflection, and planning. A final weakness is really about the scope of the publication itself. Al- Check these titles: though a translation of an existing Neill, Stephen. 1990. A History of

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118 EMQ January 2014 Christian Missions. London: Penguin. century spanning the two Edinburgh Pierson, Paul. 2009. The Dynam- mission conferences and lucidly ex- ics of Christian Mission: History Through plain how those developments framed a Missiological Perspective. Pasadena, the contributors’ conversations about Calif.: William Carey International Uni- foundations. versity Press. Part I focuses on experience, which the editors describe as the human Foundations for Mission component of the Missio Dei and several contributors equate with contex- Emma Wild-Wood and Peniel Rajkumar, tualization. The highlights of Part I eds. Regnum Books International, St. are the accounts of two research proj- Philip and St James Church, Woodstock ects examining experience and mis- Road, Oxford, UK, 0X2 6HR. 309 pages, sion, one conducted on the margins 2013, £30.99. among South Indian Dalit Christians and the other among ministry leaders —Reviewed by Tim Baldwin, EDS in Britain. doctoral student, Trinity International Part II considers biblical founda- University. tions for mission through the lenses of hat foundations, if any, are nec- the wisdom tradition, the biblical nar- Wessary for Christian engagement rative, contextualization, and “from in an increasingly globalized, post- below.” Appendix 1’s examination of modern world? The editors of Founda- several traditional mission passages is tions for Mission, a collection of essays particularly noteworthy. Part III’s es- inspired by conversations related to says focus on the relationship between the Edinburgh 2010 Conference, af- core doctrines (the Trinity, Holy Spirit, firm that missiology still requires solid Kingdom of God, and Creation) and foundations. However, a number of the theological foundations for mission. contributors suggest that the founda- Three of these chapters provide valu- tions for mission might be more inclu- able insight into the intersection of sive, more fluid, and/or less firm than theology and missiology in Asia. participants in the Edinburgh 1910 Part IV explores interconnections Conference would have ever believed. between the three potential founda- This volume, one of sixteen in the tions for mission, and includes a sym- Regnum Edinburgh Centenary series, pathetic analysis of their interplay in explores three possible foundations Pentecostal mission and a thoughtful for mission—Experience, The Bible, assessment of how they are shaping and Theology (Parts I-III)—and then current Roman Catholic missiology. considers ways in which these foun- The authors who discuss the Lausanne dations intersect (Part IV). Both Ap- Movement evaluate it positively, but pendix 1 (which should be read first) rather uncritically. and the introductory chapter identify While Foundations for Mission in- critical questions and themes related cludes perspectives that might be fa- to the foundations. These pieces also miliar to many EMQ readers, there provide helpful overviews of mis- is also much to be learned from this siological developments during the book. First, this volume provides a

EMQ January 2014 119 broad overview of current ecumeni- jor cultural shift. As perhaps the most cal thinking in the global context and secularized society in the Americas, demonstrates both the benefits and our nation prides itself on its enlight- the pitfalls of grounding missiology in ened pursuit of pluralistic humanism Trinitarian theology. and affirmative multiculturalism. Reli- Second, the book challenges the gion is at best privatized. Christianity, reader to consider the powerful, some- although still the dominant religious times hidden ways in which experi- culture, is marginalized in its ability to ence shapes theology, missiology, and impact or speak to our society. practice. Third, the editors’ successful The Church in Canada knows intu- work in bringing coherence to the con- itively that in the midst of this change tributors’ far-reaching conversations, we must find a new place to stand and inclusion of “voices” from all over the find a new way to re-enter the cultural globe, and irenic tone are all exempla- milieu that we seek to challenge with ry. Finally, the book furnishes several the claims of Christ in the mandate of examples of evangelical scholars who, the Great Commission (Matt. 28:19- building upon a biblical foundation, 20). The message of the gospel can no graciously and unapologetically enter longer be hidden behind the outward into the broader global conversation trappings of institutionalized church about missiology and its foundations. structures. In this book, John Bowen correctly Check these titles: states the dilemma we face by likening Ott, Craig, Steve J. Strauss, and Tim- Canada to “dry ground”—not yet a othy C. Tennent. 2010. Encountering barren wasteland, but dry and in need Theology of Mission: Biblical Foundations, of new streams of water (thought) to Historical Developments, and Contempo- nourish new green shoots of Christian rary Issues. Grand Rapids, Mich.: Baker. Church endeavors. Tennent, Timothy C. 2010. Invita- Rather than being discouraged by tion to World Missions: A Trinitarian this cultural assault on the Church, Missiology for the Twenty-first Century. Bowen has gathered seventeen Ca- Grand Rapids, Mich.: Kregel. nadian writers and practitioners who share striking, though divergent Green Shoots Out ministry initiatives that have begun of Dry Ground to water the dry ground. The writers present real-time, innovative, evange- John P. Bowen. Wipf & Stock, 199 W.8th listic approaches to reaching strategic Ave., Suite 3 Eugene Oregon, 97401, 283 segments of our society. Their broad pages, 2013, $34.00. range of experience touches on both urban and rural approaches to church —Reviewed by Willem Fietje, presi- revitalization. They work with both dent of Associated Gospel Churches of the marginalized and the mainstream Canada, Burlington, Ontario. segments of society. The stories range nyone engaged in Christian min- from First Nations peoples to newly- Aistries in Canada today knows arrived immigrants. It is refreshing to that our nation has experienced a ma- see God at work in Canada today.

120 EMQ January 2014 The key concept developed in this Paul’s Missionary Methods: book is the importance of under- In His Time and Ours standing the mandate of Christ from a missiological perspective. The gos- Robert L. Plummer and John Mark Ter- pel in the person of Jesus is the focus ry, eds. IVP Academic, P.O. Box 1400, and the methodology is strictly con- Downers Grove, IL, 60515-1426, 253 textual. The writers introduce readers pages, 2012, $22.00. to the good thinkers on missiology —Reviewed by David R. Dunaetz, in the multitude of helpful footnotes former church planter in France; assistant (such as Philip Jenkins and Lesslie professor of psychology, Azusa Pacific Uni- Newbigin). Green Shoots opens up a versity. virtual library of excellent books on this topic. o demonstrate the relevance of Like all books of this type, there is TRoland Allen’s classic Missionary a caveat. The case studies are drawn Methods: Saint Paul’s or Ours? published largely from mainstream, historic a century ago, Robert L. Plummer and denominations in Canada and (by John Mark Terry have assembled con- Bowen’s own admission) don’t show tributions from many distinguished the growth and vitality of the wider missiologists. The book covers both variety of evangelical and charismatic Paul’s missionary strategy and Allen’s expressions of the Church in Canada. contribution to modern missions. Also, the methodologies that are em- The first half of the book is a well- phasised are not fully tested and the presented overview of Paul in the New final results are not in as to their effec- Testament. Topics covered include his tiveness. Yet there is much to encour- social-cultural milieu, his biography, age and challenge believers to bring his understanding of the gospel and change to the Church in Canada. the church, and his mission. Paul’s This book brings a sense of hope beliefs about suffering are addressed for the Church in Canada. It de- more in depth than is often the case in mands that we all think differently Pauline overviews. The discussion of about what Church is, and what real- Paul’s view of spiritual warfare is very ly is the goal of the gospel. Certainly, balanced. Roland Allen is discussed Green Shoots is a must read for any- very little in this first half. Indeed, one who is serious about impacting by itself, this part of the book would Canada with the gospel of Christ in make a good introduction to Pauline life transforming ways. Well done. theology and practice. The second half of the book dis- Check these titles: cusses the relevance of Paul’s mission Bibby, Reginald W. 1987. Fragment- strategy for today. In this section, there ed Gods. Toronto: Irwin Publishing. is much more interaction with Allen’s Newbigin, Lesslie. 1989. The Gos- work, sometimes critiquing Roland’s pel in a Pluralist Society. Grand Rapids, idea, but more frequently, arguing that Mich.: Wm. B. Eerdmans Publishing Allen’s critiques of misguided mis- Co. sion practices (e.g., missionaries not trusting the Holy Spirit to lead young

EMQ January 2014 121 churches and thus staying in place too The Ways of the People: A long) are still valid. Reader in Missionary Anthropology Several chapters are noteworthy and break new ground. David Hesselgrave Alan R. Tippett, ed., Doug Priest, series ed. summarizes Allen’s missiology as what William Carey Library, 1605 East Eliza- he calls the principle of generational beth St., Pasadena, CA 91104, 686 pages, resubmission: each generation must 2013, $39.99. evaluate its own values, methods, and —Reviewed by David H. Greenlee, traditions in light of God’s word and international ministry services coordina- must submit itself to God’s Spirit. Mi- tor, Operation Mobilization, Wallisellen, chael Pocock presents a convincing Switzerland. argument that Allen’s book has had a transforming influence on the modern lan R. Tippett (1911–1988) was, in mission movement—namely, that mis- ACharles Kraft’s words, “the deepest sionaries are more aware of their need and broadest missiologist of our time.” to depend on the Holy Spirit and to He was a perfectionist, Kraft contin- pass control of young churches to in- ues in the Foreword in this book, and digenous leaders more quickly. John only published when pushed. William Mark Terry’s chapter summarizes Paul’s Carey Library is making up for that re- strategy and compares it with the strate- serve, publishing this second in a series gies advocated by Roland Allen, Henry of writings of this insightful Australian Venn, John Nevius, Donald McGavern, missionary, anthropologist, and missi- and Alan Tippett, among others. ologist. This book would be useful for un- The Ways of the People is a collection dergraduate and seminary classes that of eighty-nine anthropological articles use Allen’s book as a textbook, such published by Protestant missionaries as courses in church planting, mission from 1837 to the 1970s. Tippett assem- theology, or mission strategies. It natu- bled these documents some thirty-five rally accompanies Allen’s book, link- years ago as an anthropology reader for ing its ideas to contemporary mission missionary training courses. He high- issues. Small study groups composed lights in the Introduction “that the mis- of church planters who have gone sionary cause has produced many fine through Allen’s book and desiring to anthropologists, and that one does continue discussing missiological is- not have to be a materialist or an ag- sues would also find Paul’s Missionary nostic to be an anthropologist.” Methods useful. Many readers will appreciate this book. First, it helps us understand the Check these titles: development of anthropology, includ- Allen, Roland. 1962. Missionary Meth- ing the contributions missionaries ods: St. Paul’s or Ours? 2nd ed. Grand Rap- have made from the beginnings of this ids, Mich.: Wm. B. Eerdmans Publishing Co. science. Ott, Craig, and Gene Wilson. 2011. Second, it will be an important re- Global Church Planting: Biblical Princi- source on anthropology for mission- ples and Best Practices for Multiplication. ary training courses. In a 1993 course Grand Rapids, Mich.: Baker. with Paul Hiebert, it would have saved

122 EMQ January 2014 me long hours of library searching for these valuable contributions draw readings to complement the writings from tribal or rural settings, or far- of Edwin Evans-Pritchard, Bronislaw away islands where these missionary Malinowski, and others. Further, read- anthropologists served and observed, ers may be humbled to realize that a collection of more recent writing some of our “new insights” in missi- would help us understand cities, mi- ology (such as issues of translation or grants, and other challenges facing us concepts of group relationships, deci- in twenty-first-century mission. sions, and conversions) were talked I recommend this book. If, like me, about in the 1800s. you value the insights of anthropolo- Finally, many chapters are simply a gy to understand our missionary task, delight to read, allowing us to choose then The Ways of the People will be a selections matching our individual in- welcome resource for reflection, teach- terests—for me, these readings fall un- ing, and ministry. der creative arts, communication, social values, and research methodology. Worship and Mission I found my mind wandering back one for the Global Church: hundred years and more as observant An Ethnodoxlogy Handbook missionaries captured with pen and ink details I miss with my high resolu- James Krabill, Frank Fortunato, Robin P. tion camera. John L. Nevius’ 1882 de- Harris, and Brian Schrag, eds. William scription of “Chinese Theaters, Plays, Carey Library, 1605 E. Elizabeth St. Pasa- and Players” helped me understand dena, CA 91104, 580 pages, 2013, $37.49. a drama I observed in Chengdu not Creating Local long ago. William Bromilow’s “Adopt- Arts Together: ed Member, Headman, Trading Part- A Manual to Help Communities ner” is a classic not just because of its Reach their Kingdom Goals ethnographic content, but because his account of being accepted by those he Brian Schrag. William Carey Library, had gone to serve is excellent writing. 1605 E. Elizabeth St. Pasadena, CA At nearly seven hundred pages in- 91104, 282 pages, 2013, $24.99. cluding bibliographies, this volume —Reviewed by Mark Hijleh, professor is no lightweight read. Despite the of music and associate dean for academic length, as Tippett himself admitted, it affairs, Houghton College. cannot cover everything. To complement this work, I would be grateful if he vision in Revelation of worship- anthropologists among us would pro- Tpers representing “every nation, duce a similar collection of the best of tribe, people, and language” as a “new truly global missionary anthropology song” is sung before the Lamb of God of the thirty-five years since Tippett as- is a compelling one. Resulting from sembled this reader. Reflecting chang- many years of coordinated theory and es in both anthropology and our mis- practice among a wide range of experts, sion context, such a volume might this pair of companion volumes pro- look more at ourselves, and not just at duced by leaders from among the Inter- a somewhat exotic “other.” And while national Council of Ethnodoxologists

EMQ January 2014 123 (ICE) provides an extraordinarily rich addresses the ever-challenging topic of array of material on an essential topic integrating the arts with preaching and in missions: how the arts are flourish- teaching ministries, as well as the role ing at the vital center of Christian wor- of ever more sophisticated technology ship cultures across the globe, and how in the creation, distribution, and pres- these may be enlivened even further. ervation of art. The sweep and importance of this Brian Schrag’s manual, Creating Lo- effort is vast indeed, for, as Calvin Col- cal Arts Together, provides more specif- lege’s John Witvliet puts says his fore- ic tools for ethnodoxological work in word to Worship and Mission for the the field. For readers planning to put Global Church, “the most life-sustaining, into practice the ideas from the first gospel-embodying, Christ-proclaiming volume, this companion is a must. To artworks of all time…are the fruit of an the credit of all involved, these tools astonishing combustion of elements, are presented in a way that makes the juxtaposition of the enduring gospel them truly useful for the wide variety of Jesus Christ with the altogether con- of interrelated arts one finds in world tingent dynamics of the multiple cul- cultures—music, dance, visual art, po- tures that overlap in any given time and etry, and a number of theatrical ele- place,” and thus have the power to “ad- ments. It succeeds in the difficult task vance God’s reconciling and redemptive of doing so in ways that both respect work all over the globe.” and transcend difference. The ethnodoxological work de- Some readers may not be able to scribed and encouraged by these vol- escape the conclusion that this sort of umes stems from a calling to facilitate work relies on analytical methods aris- the indigenous authenticity of artistic ing largely from the Western mindset. Christian worship in each and every However, in an age of globalization cultural context. This claim is not an this tendency toward helpful synthesis exaggerated one, for the set reflects the really is the West’s best contribution, work of over one hundred contributors and one that needs no apology. from more than twenty nations serving In the great culmination of Christ’s on every continent but Antarctica. return, believers from many cultures Divided into three roughly equal will offer their distinct voices and lo- sections, Worship and Mission for the cal colors as their new songs of praise Global Church begins with a wide range and worship ring out—but it will of essays on history and theory before form a complex and dynamic har- moving into a fascinating series of sto- mony rather than a bland cacophony, ries recounting how the arts play out each artistic element reflecting as- in the worship lives of Christian com- pects of the one Creator of all things munities throughout our world. A final within the whole. The ongoing work section demonstrates how to encour- of ethnodoxology demonstrated in age the continued creation and practice these volumes gives us an inkling of of indigenous artworks for this pur- how such a global manifestation of pose by erecting the educational and the local might come to be. cultural infrastructures needed to sus- tain such activity. Happily, the volume

124 EMQ January 2014 Why Cities Matter: formed tradition, relying heavily on To God, the Culture, and the Reformed pastor Tim Keller. As such, Church the book reads as an apologetic of the city to Reformed ministers. I would Stephen T. Um and Justin Buzzard. Cross- have liked a more inclusive perspec- way Publishers, 1300 Crescent Street, Whea- tive, including Pentecostalism growth ton, IL 60187, 176 pages, 2013, $15.99. in urban areas. It would also have —Reviewed by Kevin Book-Satterlee, done them well to mention how di- Latin America Mission, Mexico City. verse evangelical traditions can dis- tinctively contribute, as well as partner t is difficult to dispute the impor- in urban ministry. Itance of cities now that more than Particularly lacking, for me, is a fifty percent of the world’s population global perspective. Both Um and Buz- lives in urban areas. Stephen Um and zard work hard to relate their book Justin Buzzard, therefore, don’t title to the Global Church; however, they their book “Do Cities Matter?” but an- write from two historically powerful swer the questions of why they do and cities within the United States. The to whom. Their book is an accessible book feels very North American and introduction as a theology of the city. does not provide much on-the-ground Um and Buzzard structure their perspective of what urban ministry book like many other urban ministry looks like in newly sprung megacities books. They point to the statistics and or a contextualized theological per- realities of urban globalization, dem- spective from other global regions. onstrating its extensive growth. Natu- This would have expanded the focus rally, the authors include a chapter, of the book, and also would have am- “The Bible and the City,” to ground plified its global impact. their city theology biblically. And Why Cities Matter is a quick and moving toward more practical appli- easy-to-read, yet rich book, which I cation of their theories, they discuss recommend as a precursor or intro- contextualization and history, finally ductory book for any church or min- proposing a vision for ministry within istry that wants to move its posture the city. toward city ministry. By and large, the work is conven- tional; however, what they might lack Check these titles: in originality, they do make up for Fujino, Gary, Timothy R. Sisk, and in passion and ability. Um and Buz- Tereso C. Castiño. 2012. Reaching the zard truly capture the vision for urban City: Reflections on Urban Mission for the ministry. If the city matters to God, Twenty-first Century. Pasadena, Calif.: it should matter to the Church. And William Carey Library. as the subtitle suggests, the city mat- Wingeier-Rayo, Philip D. 2011. Where ters to culture, and therefore also must are the Poor? A Comparison of the Ecclesial matter to the Church. Base Communities and Pentecostalism—A Perhaps lacking from Um and Buz- Case Study in Cuernavaca Mexico. Princ- zard’s book is diversity. They write eton, N.J.: Princeton Theological Press. from a position influenced in the Re-

EMQ January 2014 125 Other Books Received Christie, Vance. 2013. Adoniram Jud- son: Devoted for Life. Ross-shire: Christian Focus Publications. Doyle, G. Wright. 2013. Reaching Chi- nese Worldwide. Durham, N.C.: Torch- flame Books. Grudem, Wayne and Barry Asmus. 2013. The Poverty of Nations: A Sustainable Solution. Wheaton, Ill.: Crossway Pub- lishers. Priest, Doug and Charles Kraft, eds. 2013. No Continuing City: The Story of a Missiologist from Colonial to Postcolonial Times. The Missiology of Alan R. Tippert Series. Pasadena, Calif.: William Carey Library. Yates, Timothy. 2013. The Conversion of the Maori: Years of Religious and Social Change, 1814-1842. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co. Holy Ground: Walking with Jesus as a Former Catholic emqonline Chris Castaldo .com An exploration of the challenges New subscriber special and opportunities encountered $15.95 for one year (4 issues) of EMQ online. by Catholics who become evangelicals. Includes theological Get the current issue of EMQ online PLUS insight, historical background, full access to the EMQ and practical guidance searchable archives with articles dating back to its concerning how to emulate beginning—1964! the grace and truth of Jesus to Catholic friends and family. Regular subscription rate for one year (4 issues) of EMQ online is $21.95. This Published by Zondervan. special offer is for NEW subscribers only. Does not apply to renewals. Order online at BGCBookstore.com

126 EMQ January 2014 classifieds

The American Society of Missiology ESL/EFL Teacher Training. Are you (ASM) will meet June 20-22, 2014 (Uni- planning to teach English as part of your versity of Northwestern, in St. Paul, MN) ministry? Our Reach Out with English under the primary theme of Contextual- course can equip you and your volun- ization in the Contemporary World, with teers with the foundation you need for a secondary theme of Third Era Mission teaching or tutoring. The course is taught (understood as lay involvement, short- as a 1 week summer intensive, over three term missions, and sister church part- weekends on campus, or on location at nerships). Noted speakers will include a hosting church. Institute for Cross- Virgilio Elizondo (Notre Dame), Marla Cultural Training, Billy Graham Center, Frederick (Harvard), and Tite Tienou Wheaton College. E-mail: icct@wheaton. (Trinity Evangelical Divinity School). We edu. Web: www.wheaton. edu/bgc/icct. invite missiologists to submit individual Online Course for Language Coaches. paper proposals and/or session propos- Our online course, Foundations of Lan- als congruent with the theme of contex- guage Coaching, offers practical help tualization broadly understood, or with for working with on-field language and third era mission. The deadline for pro- culture learners. Available beginning fall posal submissions is February 15, 2014. 2013, this is the first in a series of courses Full information can be found at: http:// for language coaches. Institute for Cross- www.asmweb.org/content/annual-meet- Cultural Training, Billy Graham Center, ing. Questions not answered there can be Wheaton College. E-mail: icct@wheaton. directed to Robert J. Priest, ASM President edu. Web: www.wheaton. edu/bgc/icct. (2013-2014), at [email protected]. Online Second Language Acquisition. Individual, group, career, short-term Are your new missionaries well prepared health plans. Coverage for: Short-term for the task of language learning? Our teams, furlough, missionaries settling SLA learner-training course can make a back into the USA, medical and politi- significant difference in how quickly and cal evacuation, terrorism coverage, non- how well missionaries learn the language Americans studying, visiting or working and culture—and for some it can make a in the USA. Also term life plans. Good difference in whether they learn the lan- Neighbor Insurance is one of the most guage and culture. Our online course is recognized brokers of health insurance offered five times each year and can be for overseas, charitable and missionary taken pre-field at home or on the field. organizations. Visit www.gninsurance. Institute for Cross-Cultural Training, com. Email: [email protected]; toll Billy Graham Center, Wheaton College. free: 866-636-9100; fax: 480-813-9100. E-mail: [email protected]. Web: www. Missionaries!!! If you are considering wheaton.edu/bgc/icct. changing mission boards, or looking to af- Global Recordings Network. Share filiate with a non-denominational, evan- about Jesus in 6,000+ languages. www. gelical mission sending agency, consider globalrecordings.net Call 888-444-7872. serving with Ripe for Harvest. Contact Dr. Tim Smith at (480) 373-9387, rfhphoe- [email protected], or visit us at www.ripe- forharvest.org. Member of ECFA and NAE.

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