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The Anotoc Story, Continued the Role of Group Dynamics in Insider Movements by John Kim

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The Anotoc Story, Continued the Role of Group Dynamics in Insider Movements by John Kim The Extension of Christward Movement The Anotoc Story, Continued The Role of Group Dynamics in Insider Movements by John Kim ne of the essentials we need to grasp when we aim to see a people movement to Christ is group dynamics. (A people movement can O also be an insider movement when it takes place within a religion.) In this article I attempt to describe some features of group dynamics that are relevant to such movements. Also, there are hindrances and areas of concern that we need to overcome in order to promote insider movements on a wider scale. Among these are socio-religious hierarchies, team dynamics between insiders and “inbetweeners,” 1 disharmony among expatriate workers, and issues of discipling insider believers (IBs). So, in this article, a continuation of my previous article,2 we will analyze the Anotoc case for lessons that apply to insider ministry development and to the issues mentioned above. The Story of Anotoc and Nearby Villages, Continued More than fi ve years have passed since I described the group dynamics involved in a people movement to Christ that occurred in a Muslim village called This article was prepared as a continu- ation of the previous work described “Anotoc.” I would like to begin this article by sharing what I experienced in the in David Greenlee’s book: From the areas near Anotoc, where movements in which new believers retain their old Straight Path to the Narrow Way, religious identity have continued. Authentic, 2005, 239-253. Two group baptisms occurred in the years 2004 and 2005,3 following the fi rst John Kim (Ph.D. in Physics) has been baptism in 2003. The fi rst baptism was performed at the inbetweener’s initia- working among a major unreached tive, but in 2004 the baptism was partly initiated by insiders, and in 2005 it people group in SEA since 1994 with his wife Yoon and their three children. was fully initiated by insiders. Also, local leaders performed other, unreported, He now directs an international fi eld baptisms in their own areas. The movement had begun to fl ow down to the mission and is involved in mobilizing lowland areas from the mountainous Anotoc village where it began. and training Asians for the remaining task. This paper was originally In one of these villages was an Islamic witchdoctor who had been working with presented at the 2nd “Coming to Faith some villagers in Anotoc village as he was also working as a farmer beside his Consultation” held near London, England, February 2010. John can be role as a shaman. This man, named Naya, came from a lowland town at some reached at [email protected]. distance from Anotoc. He participated in the baptism of 2004 and simply International Journal of Frontier Missiology 27:2 Summer 2010•97 98 The Anotoc Story, Continued: The Role of Group Dynamics in Insider Movements from having seen what happened in who were concerned that they were We—the inbetweeners and expatri- Anotoc, he began, on his own, to promoting Christianity. ate workers—were excited to see perform baptisms in and around his the movement develop. We also saw A leadership training program was own village. At fi rst his fellow villag- similar movements starting among launched at an inbetweener’s home ers considered him a betrayer who had the Bangunda people. To help, we at the initiative of some inbetween- become a Christian. They persecuted decided to prepare a video showing ers and expatriate workers. While him and even ordered him to leave IB worship and fellowship so people the training was happening, many of the village. However, he continued in different areas would know how Naya’s neighbors came and listened to to insist that he had never betrayed to have fellowship as followers of Isa what we read and shared. The meeting them and had not converted from Al-Masih. And from this, we hoped began with the Islamic prayer ritual Islam to Christianity, but just accepted those groups would be networked to called “Sholat” and was followed by the Isa Al-Masih (“Jesus the Messiah” form a bigger community. reading of Bible chapters. The insider in Arabic) as his Lord and Savior. leaders freely shared whatever they had However, serious turmoil was about to He boldly said that they should also learned with others. hit one of the insider ministry areas, believe in Isa as “Ruh Allah (the Spirit a place where we expected to see a of God).” People got angry at what movement similar to that occurring he told them and regarded it as proof in Anotoc. Some local leaders dis- that he had become a Christian. But agreed with the approach adopted by as a result of this harsh situation, all Even without any an inbetweener leader, an expatriate his family members and other relatives knowledge of Isa worker and some local Christians came to the Lord. who had been involved in an NGO- Interestingly, as a witchdoctor, Naya Al-Masih, Naya had type ministry helping Bangunda had been using a spell he inherited refugees. Not long after the videos from his father that included the name been using this name to were made, the NGO-background of Isa Al-Masih. One of his father’s heal many people workers approached their ministry last words to him was that he should place with an inbetweener leader and believe in that name as the strongest in his village. saw a crowd and TV reporters wait- power giver. Even without any knowl- ing for them, who asked about their edge of Isa Al-Masih, Naya had been religious identities. When it was the inbetweener’s turn, they asked him to using this name to heal many people in Some of the neighbors who observed repeat the Islamic confession of faith, his village. As a believer he seemed to the meeting joined in a meal and “Shahada,” since he introduced himself be doing similar work using the same asked many questions. One of the as a Muslim. He recited the exact same name, but now with faith and a clear main questions was about the mean- phrases of the Islamic confession of knowledge of who Isa was. As time ing of “siratal mustaqim (the Straight faith, made a short pause, and then went on, people in his village came Way).” Muslims perform a prayer added, “Isa Al Kalimatullah (Isa the to accept him as a strange Muslim, ritual fi ve times a day and memorize Word of God)” and “Isa Ruh’lah (Isa and gave him the name “Tukang Injil the “Show me the Straight Way”4 the Spirit of God).” When he made (The Gospel Technician)” as he was so verses from Al-Fatiah (the fi rst this confession the people mobbed skilled in using Bible passages to help chapter of Al Qur’an). These are him, screaming accusations of blas- people who faced diffi culties. verses for which there are various phemy. Even though some people In 2005, Naya baptized 11 of his interpretations, but in our training, came close to him to attack with family members at one time and he Isa Al-Masih was introduced as the chairs and sickles, he was mysteriously held other baptisms when he had new only one among the 25 well-known protected as their arms were unable believers. Usually his wife baptized prophets who introduced Himself to move. As the situation worsened, the women. A religious leader (ustad), as “The Way.” Many people were policemen arrested the believers and named Zain, was in one baptized amazed to know this and committed took them to the station. group, and began helping Naya. With themselves to The Way, including Zain’s help, there were 70 people one woman who later married the The expatriate worker was deported in the next baptism. They contin- inbetweener’s nephew. The people and the inbetweener was put in jail ued insisting that people do as Isa met together and shared the Gospel for three years. Because he was a key Al-Masih commanded in the Injil, with great excitement. Very positive leader infl uencing many IBs, because even though they were investigated by group dynamics were at work among he worked with expatriate workers in the police and the religion department, families and neighbors. the area around Anotoc in providing training, and because of the tense situ- International Journal of Frontier Missiology John Kim 99 ation, the expatriate workers decided nbetweeners are playing crucial roles in connecting it was best to leave the area, which must have been a big shock to them. insider followers of Isa with outsiders, such as After this occurred, I could not be contextualized expatriate workers. directly involved in ministry around I Anotoc for at least a year, but I heard arrived at the bus terminal in their traditional method of Christian evan- from time to time that Naya and Zain village after the meeting, they discov- gelism often resulted in the extraction still ministered in their areas with ered that Naya’s neighbor, a supporter of new believers from their families great passion, despite the confrontation of the rival candidate, had been at the and communities, which is ineffective and arrest. meeting as a spy.) More than 15 leaders and jeopardizes the stability of contex- The year of hibernation ended when were arrested and taken to the religious tual ministry. We designed a training some inbetweeners and expatriate authorities and to the police station. program to mobilize local long-term workers decided to restart insider Copies of the Injil they had were workers.
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