Strategy to Multiply Rural Churches

Total Page:16

File Type:pdf, Size:1020Kb

Strategy to Multiply Rural Churches STRATEGY TO MULTIPLY RURAL CHURCHES A CENTRAL THAILAND CASE STUDY By Alex G. Smith O.M.F. Publishers 111/9 Pan Road, Silom, Bangkok 5, Thailand Printed in Thailand by O.M.F. Publishers May, 1977 Dr. Alex Smith Northwest Director OMF International Convinced that Asia is the greatest challenge facing the Church in the 21st century, Alex Smith, with his wife, Faith, is committed to mobilizing a whole new generation of pioneers to reach East Asia’s peoples for Christ. Dr. Smith is the Northwest Director of OMF International in the USA. He travels and speaks extensively. Born in Brisbane, Australia, Alex accepted Christ as a school boy. He was trained as a Chartered Accountant and as a pilot in the Royal Australian Air Force. He and his American wife, Faith, met at Prairie Bible Institute in Alberta, Canada. Joining OMF in 1864, the Smiths spent 20 years in Thailand, serving in pioneer evangelism, church planting, training national leaders, teaching church growth, supervising new missionaries, coordinating field evangelism and directing the Thailand Church Growth Committee. Alex earned his Doctorate in Missiology at Fuller Theological Seminary School of World Mission in Pasadena, California (MA, D. Miss) and his Master of Divinity at Western Evangelical Seminary associated with George Fox University in Oregon. He also graduated from Daystar’s International Institute of Christian Communication in Nairobi, Kenya. He authored two Thai books on church growth and evangelism, as well as several English titles, including Siamese Gold: A History of Church Growth in Thailand, Strategy to Multiply Rural Churches and The Gospel Facing Buddhist Cultures. A frequent lecturer at seminaries and colleges, Dr. Smith also teaches courses concerning Perspectives on Missions for the U.S. Center for World Mission. He is adjunct faculty at Multnomah Bible College and Seminary in Portland, Oregon. He served as Northwest Vice President of the Evangelical Missiological Society, and as Buddhist Track Chairman for Regent University’s Unreached Peoples Consultation. Alex and Faith have three grown sons, Tim, Dan, and Jonathan. FORWARD Strategy to Multiply Churches in Rural Thailand should be carefully read by Thai church leaders and missionaries. It describes years of actual church planting. It is experience, not theory. It tells exactly what happened. It is an accurate, true account. It is not unenlightened experience. A veteran missionary with church growth insight describes what happened. His intentions from the beginning were that the Gospel be proclaimed and men and women be encouraged to become disciples of Jesus Christ and responsible members of His Church. As he steadily carried out that intention, in the Thai society he so well describes, he met the successes and failures he describes. Here we have intermingled three elements needed for successful propagation of the Christian Faith: a) A purpose in harmony with God’s unswerving purpose to save men and women. b) Activities intelligently designed to achieve that purpose. c) An honest accounting of how well the intention was achieved. Stated in theological language, this book tells us what methods of evangelism God is blessing in rural Thai society, in bringing men from unbelief to faith in Jesus Christ as God and Savior, and in multiplying churches. Good reading lies ahead. I commend the book. February 1, 1977 Donald McGavran School of World Mission Fuller Theological Seminary Pasadena, California TABLE OF CONTENTS FORWARD 3 INTRODUCTION 1 A. PROBLEM 1 B. PURPOSE 2 C. METHODOLOGY 3 D. SOURCES 4 E. LIMITATIONS 4 F. ACKNOWLEDGEMENTS 5 I. THEOLOGICAL FOUNDATIONS FOR CHURCH PLANTING STRATEGY 6 A. GOD’S GOAL-ORIENTATION IN MISSION 6 B. GOD’S INVOVLEMENT IN CROSS CULTURAL COMMUNICATION 20 C. GOD’S STRATEGY FOR MISSION 31 II. THE RURAL SETTING FOR CHURCH PLANTING 46 A. BACKGROUND OF THAILAND 46 B. ORGANIZATION 47 C. THE PEOPLE 49 D. RELIGIOUS BELIEFS AND PRACTICES 53 III. HISTORICAL PROGRESSION OF CHURCH GROWTH 65 A. OVERVIEW OF MISSION HISTORY 65 B. THE OMF CHURCH IN CENTRAL THAILAND 76 C. INDEPTH STUDY OF CHURCH GROWTH IN UTHAITHANI 82 IV. CRUCIAL CONSIDERATIONS IN COMMUNICATING THE GOSPEL 115 A. THE SPIRITUALITY OF THE MESSENGERS 115 B. THE PROFILE OF CONVERTS 117 V. STRATEGY FOR EFFECTIVE CHURCH PLANTING 133 A. PRELIMINARY FOUNDATIONS FOR ESTABLISHING STRATEGY 133 B. EVALUATING PRINCIPLES AND PRACTICES OF EARLIER MISSIONARIES 136 C. PROPOSED STRATEGY FOR CHURCH PLANTING 139 D. CONCLUSION 168 APPENDIX A 169 STATISTICAL TABLES 169 TABLE 1 170 SELECTED STATISTICS OF THE C.C.T. 170 TABLE 2 171 C.C.T. MEMBERSHIP BY DISTRICTS 171 TABLE 3 172 FOREIGN MISSIONS IN THAILAND 172 TABLE 4 174 ANNUAL BAPTIZED MEMBERSHIP OF CENTRAL THAILAND (O.M.F.) 174 TABLE 5 175 ANNUAL GROWTH RATE OF CHURCHES IN THAILAND 175 TABLE 6 176 UTHAI PROFESSION OF FAITH 1964-1974 176 TABLE 7 177 CONSOLODATED STATISTICS FOR CHURCHES IN CENTRAL THAILAND (1954-1974) 177 TABLE 8 178 DISTRIBUTION OF ANNUAL BAPTISMS AND MEMBERSHIP IN UTHAI 178 TABLE 9 179 UTHAI ANNUAL CHURCH STATISTICS 179 TABLE 9 180 UTHAI ANNUAL CHURCH STATISTICS 180 TABLE 10 181 AREA AND POPULATION OF OMF’S EIGHT 181 CENTRAL THAILAND PROVINCES 181 TABLE 11 182 ANNUAL BAPTIZED MEMBERSHIP OF UTHAI CONGREGATIONS 182 AS AT 3OTH SEPTEMBER EACH YEAR 182 TABLE 11 (Cont.) 183 ANNUAL BAPTIZED MEMBERSHIP OF UTHAI CONGREGATIONS 183 AS AT 3OTH SEPTEMBER EACH YEAR 183 APPENDIX B 184 QUESTIONNAIRE 184 BIBLIOGRAPHY 189 iii LIST OF ILLUSTRATIONS Page Figure 1 Three Dimensions of the Functioning Church 14 Figure 2 Map of Thailand 45 Figure 3 Population Growth of Thailand 50 Figure 4 Populations of Major Religious Communities in Thailand – 1970 53 Figure 5 Growth Rate of the Church of Christ in Thailand 70 Figure 6 1973 Protestant Church Membership in Thailand 73 Figure 7 Comparison of Protestant Church Groups in Thailand at September 30, 1973 75 Figure 8 Baptized Membership of OMF Central Thailand 77 Figure 9 Net Growth Baptized Memberships by Stations – OMF Central Thailand 79 Figure 10 Net Growth Baptized Membership – Uthai Station 84 Figure 11 Annual Gains and Losses of Baptized Membership in Uthai 85 Figure 12 Map of Eastern Uthai and Sala Churches’ Location 92 Figure 13 Comparative Size of Baptized Membership in Uthai Congregations 95 Figure 14 Distribution of Evangelistic Influence Reflected in Annual Baptism in Uthai 98 Figure 15 Map of Uthaithani Province 107 Figure 16 Kham Song’s Influence on Family 109 iv Figure 17 Comparative Ages by Sex in Sample 119 Figure 18 Comparison of Years of Christian Experience in Uthai Sample 121 Figure 19 Five Finger Personal Evangelism Strategy 150 Figure 20 Extension Growth of Uthai Churches 163 Figure 21 Extension by “Acts 1:8” Increase 165 STRATEGY TO MULTIPLY RURAL CHURCHES 1 INTRODUCTION One of the major tasks facing the Church of Jesus Christ today is to effectively plant self-propagating churches in the rural areas of the world, especially across the heavily populated plains of Asia. About 65 per cent of the world’s burgeoning population is found in Asia. Of this 65 per cent, eight persons out of ten live in rural areas. However, less than 5 per cent of Asia’s population claims the name of Christ. Only a few countries are more than 10 per cent Christian, e.g. Korea 14 per cent, Indonesia 11 per cent. In these, as well as the rest of Asia, vast rural populations remain untouched and unevangelized. A. PROBLEM Today the continent most ignorant of Christ is not Africa, which, according to David Barrett, is expected to be called Christian within 20 years. Nor is it Latin America, where the Holy Spirit is gathering large sectors of the human harvest into God’s Kingdom. It is Asia that poses the great challenge for evangelization in our generation. Now it must be recognized that anywhere people without Christ are lost in spiritual darkness. They are severed from a vital living relationship with the Almighty. Be they illiterate Indians in the upper Amazon, or cultured elites in the inner suburbs of New York, their condition is the same. Be they educated Africans in Nairobi, or unlearned vagabonds on the streets of India, without the light of Christ they are equally in spiritual darkness. In this sense we may think of Asia, both in its growing urban population and in the masses of its rural settlements, as a dark continent. In these crucial days there is an urgent need for the church to grapple with the specific problems peculiar to this dark continent. Amidst political, economic, and social turmoil the Church across the globe must faithfully bare the cross of her evangelistic responsibility. She must intercede earnestly for Asia. She must send it her best Spirit- anointed manpower. Cultural patterns that complicate and often frustrate the communication of the Gospel must be understood. Solutions to family and kinship meshes that bar Asians from Christ must be found. Practical keys that unlock people bound behind closed doors of spiritual ignorance must be discovered. Such obstacles call for the development of strategies to be applied determinedly to each unreached population until congregations glorifying God’s name are in fact planted. Asia, of course, is not one monolithic giant. It is an incredibly complex assortment of languages, peoples, classes, occupations, ideals, and political systems. I am investigating the christianization of only one of these units. The immensity of the need focuses on two great distinctive sections of population. First there are the huge populations that are within the sound of the Gospel, but are not yet effectively evangelized. They are within some possible contact with the Gospel, but STRATEGY TO MULTIPLY RURAL CHURCHES 2 still are unreached for Christ. Here the national churches are called to accept their God- given responsibility.
Recommended publications
  • Translation and the British Colonial Mission : the Career of Samuel Turner Fearon and the Establishment of Chinese Studies at King's College, London
    This document is downloaded from DR‑NTU (https://dr.ntu.edu.sg) Nanyang Technological University, Singapore. Translation and the British colonial mission : the career of Samuel Turner Fearon and the establishment of Chinese studies at King's college, London Kwan, Uganda Sze Pui 2014 Kwan, U. S. P. (2014). Translation and the British colonial mission : the career of Samuel Turner Fearon and the establishment of Chinese studies at King's college, London. Journal of the royal asiatic society, 24(4), 623‑642. https://hdl.handle.net/10356/106643 https://doi.org/10.1017/S1356186313000746 © 2014 The Royal Asiatic Society.This paper was published in Journal of the Royal Asiatic Society and is made available as an electronic reprint (preprint) with permission of Cambridge University Press. The paper can be found at the following official DOI: [http://dx.doi.org/10.1017/S1356186313000746]. One print or electronic copy may be made for personal use only. Systematic or multiple reproduction, distribution to multiple locations via electronic or other means, duplication of any material in this paper for a fee or for commercial purposes, or modification of the content of the paper is prohibited and is subject to penalties under law. Downloaded on 28 Sep 2021 10:44:34 SGT Journal of the Royal Asiatic Society http://journals.cambridge.org/JRA Additional services for Journal of the Royal Asiatic Society: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Translation and the British Colonial Mission: The Career of Samuel Turner Fearon and the Establishment of Chinese Studies at King's College, London UGANDA SZE PUI KWAN Journal of the Royal Asiatic Society / Volume 24 / Issue 04 / October 2014, pp 623 - 642 DOI: 10.1017/S1356186313000746, Published online: 27 May 2014 Link to this article: http://journals.cambridge.org/abstract_S1356186313000746 How to cite this article: UGANDA SZE PUI KWAN (2014).
    [Show full text]
  • Dollars and Decadence Making Sense of the US-UAE Relationship
    Dollars and Decadence Making Sense of the US-UAE Relationship Colin Powers April 2021 Noria Research Noria Research is an independent and non-profit research organization with roots in academia. Our primary mandates are to translate data gathered on the ground into original analyses, and to leverage our research for the purpose of informing policy debates and engaging wider audiences. It is our institutional belief that political crises cannot be understood without a deep grasp for the dynamics on the ground. This is why we are doctrinally committed to field-based research. Cognizant that knowledge ought to benefit society, we also pledge to positively impact civil society organizations, policymakers, and the general public. Created in Paris in 2011, Noria’s research operations now cover the Americas, Europe, North Africa, the Middle East and South Asia. Licence Noria Research encourages the use and dissemination of this publication. Under the cc-by-nc-nd licence, you are free to share copy and redistribute the material in any medium or format. Under the following terms, you must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use. You may not use the material for commercial purposes. If you remix, transform, or build upon the material, you may not distribute the modified material. Disclaimer The opinions expressed in this publication are those of the author alone and do not necessarily reflect the position of Noria Research. Author: Colin Powers Program Director: Robin Beaumont Program Editor: Xavier Guignard Graphic Design: Romain Lamy & Valentin Bigel Dollars and Decadence Making Sense of the US-UAE Relationship Colin Powers April 2021 About Middle East and North Africa Program Our research efforts are oriented by the counter-revolution that swept the Middle East and North Africa in the aftermath of 2011.
    [Show full text]
  • Evangelical Missiology from Africa 277 Authoritarian and Bureaucratic
    evangelical missiology from africa 277 Authoritarian and bureaucratic Christian missions. These independent church structures faith missions did two important things. African Christianity inherited hierarchi- First, they developed new church struc- cal, authoritarian, and bureaucratic church tures and organisations, and second, they structures from the missionaries. These trained Africans to take over their mission structures tended to undermine the Afri- work. They emphasised building churches can communal way of life. The recent Pen- that were self-governing, self-supporting, tecostal and charismatic emphasis on and self-propagating, in accordance with loose church structures and spontaneous the “three-self ” formula espoused by religious expression is now creating pow- Rufus Anderson, Henry Venn, and Roland erful, authoritarian church personalities. Allen. Denominational missions, on the The search for relevant church structures other hand, such as the Baptists, Presby- must cut across both the older churches terians, Methodists, Anglicans (CMS), and and the newer Pentecostal and charismatic Catholics, merely trained Africans to take churches. the places of missionaries and subse- quently incorporated the African mission Capital intensive missions churches into their world denominational The first Evangelical missions in Africa church structures. were industrial missions. They believed in Indigenisation principles had a pro- both the gospel and commerce. This con- found influence upon Christian missions. cept was later dropped as a result of the These policies defined in general terms debates between “social gospel” and “pure the nature of the church, its quality, struc- gospel,” that is, “deed” versus “word.” tures, etc. The preparation of Africans to Christian missions raised funds and take over the mission work depended very personnel from their home mission office much upon what missions understood by and gradually became more and more these indigenous policies and also what dependent on the home mission.
    [Show full text]
  • Noteworthy E
    Nolan, F. P. 1980 "Christianity in Unyamwezi, Coplans, B. A. R. 1878-1928." "Methodism and Sinhalise Ph.D. Cambridge. Buddhism: The Wesleyan Methodist Encounter with Buddhism in Ceylon, Porter, R. S. 1814-1868, with special reference to "The Christian conscience and the work of Robert Spence Hardy." industrial Welfare in China, Ph.D. Leeds. 1920-41." Ph.D. London, School of Oriental and African Studies. This listing was prepared by Dr. Ursula King, Department of Theology and Religious studies, The 1978 University of Leeds, Leeds LS2 9fT, England. The fan, A. H information was gathered from the Index to "British and Canadian missionaries Theses Accepted for Higher Degrees by the in the Japanese Empire, 1905-1925." Universities of Great Britain and Ireland and Ph.D. Sheffield. the Council for National Academic Awards, published by Aslib, London. Theearlier volumes list always twoyears together without indicating thepre­ 1979 cise date ofthedissertations; thelater volumes list the Stanley, B. date for each dissertation individually. The present "Home support for overseas list does not include dissertations from the uniuersi­ missions in early Victorian England, ties of Abereen, Edinburgh, or Birmingham, which c. 1838-1873." were listed in earlier issues of the International Ph.D. Cambridge. Bulletin of Missionary Research. Noteworthy E Protestant Missionary Works in Chinese on Microfiche Meetings Over 700 selected titles of Protestant missionary works in Chinese The American Society of Missiology will hold its 1983 annual from the Harvard-Yenching Library, Harvard University, are now meeting at Wheaton College, Wheaton, Illinois, June 17-19, on the available on microfiche from Inter-Documentation Co., Poststrasse theme "Spirituality for Mission." The Association of Professors of 14, 6300 Zug, Switzerland.
    [Show full text]
  • Ambassador of God. a Missionary's Task Is to Represent God and His Message to an Alien World. This Shows the Special Relations
    Amillennialism Ambassador of God. A missionary’s task is to Shared Perspectives. Dominating those com- represent God and his message to an alien world. mon features has been a confidence in the per- This shows the special relationship between the sonal, visible, and glorious return of Jesus Christ Creator and the messenger, who is dispatched as to consummate his work of redemption and resto- an envoy, an ambassador of God. An ambassador ration begun with his life, death, and resurrection. is an official diplomatic agent of high rank who Also shared, with varieties of interpretation, is sent out by a ruler or government as a public has been the neo-Augustinian perception of this representative. A missionary is one who is sent age stretching between the first and the second out to work as a citizen of the KINGDOM OF GOD, coming of Christ as a day of divine grace offered representing truth and light in a world of deceit to the sinner. and darkness. In the years following the sixteenth century, In the Old Testament there are numerous ex- that understanding combined especially with the amples of God’s ambassadors. Noah represented colonialist expansion of Europe. An expanded God’s righteousness to unbelievers. Moses pro- knowledge of the world called for an expanded claimed God’s power and justice in pharaoh’s effort to announce that divine word of grace and court. Joshua showed the might and strength of forgiveness in Christ. And sadly, in that expan- the Lord before the Canaanites. Both Gideon sion, Western ethnocentrism often had difficulty and Deborah were mediators between God and in extracting “Christianizing” from “civilizing.” the rebellious and defeated Israelites.
    [Show full text]
  • The Continuing Ministry of the Apostle in the Church's Mission
    THE CONTINUING MINISTRY OF THE APOSTLE IN THE CHURCH’S MISSION A Dissertation Submitted to the Faculty of The School of Theology Fuller Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Ministry by Stephen B. Addison October, 1995 A Basis for the Continuing Ministry of The Apostle in the Church’s Mission Stephen B. Addison Doctor of Ministry 1996 School of Theology, Fuller Theological Seminary The purpose of this paper is to establish a biblical, theological and historical foundation for the recovery and contemporary functioning of apostolic ministry in the church’s mission. The main thesis is that the Lord of the church continues to gift individuals for the apostolic ministry of church planting and strengthening. Apostolic ministry is grounded in the fact that the God of Scripture is a sending God who graciously reaches out to a fallen world. Jesus is both the supreme revelation of the God who sends and the perfect example of one who is sent as an apostle. The church is an apostolic people sent into the world. Jesus appointed the Twelve with unique authority as witnesses to the resurrection. Paul shared in that unique authority but also demonstrated that the ministry of apostle continues in a functional sense. The spiritual gift of apostle is given to individuals to equip the whole church in its apostolic calling. Apostles are called by God, but their calling is to be recognized by the body of Christ. The ministry of an apostle is trans-local and involves both church planting and strengthening existing churches.
    [Show full text]
  • 白話字的起源與在台灣的發展the Origins of Pe̍h-Ōe-Jī and Its
    國立台灣師範大學台灣語文學系 博士論文 指導教授:賀安娟(Ann Heylen)博士 白話字的起源與在台灣的發展 The Origins of Pe̍ h-ōe-jī and Its Development in Taiwan 研究生:陳慕真 撰 2015 年 12 月 本論文獲得科技部 104 年度獎勵人文與社會科學 領域博士候選人撰寫博士論文獎勵,謹此誌謝。 摘要 本文以白話字為研究主題,探討白話字從十九世紀至今百餘年來的發展,分 析白話字在麻六甲的起源,在中國廈門的形成,以及在台灣從清末、日治時期, 到戰後的發展。透過白話字於不同時期的歷史梳理與分析,本文指出,白話字在 台灣的發展主要呈現兩條主要的脈絡:一為從 1865 年開始,由英國長老教會的 宣教師所發展的白話字運動 ── 這條主線在教會內穩定的發展,從日治時期延 續到戰後,直到 1969 年國民黨政府全面禁止白話字為止;另一條脈絡源於日治 時期的 1920 年代,白話字運動與台灣文化啟蒙運動相結合,並在戰後 1950 年代 由台灣省議員所接續,此後因為高壓的國語政策而沉寂,直到 1980 年代才在政 治解嚴的風潮下,隨著台語文運動而再次出現於台灣社會。這兩條脈絡顯示出白 話字在台灣的發展轉變為:(一)推動者:從西方宣教師轉變為台灣本地知識份 子,(二)訴求對象:從長老教會的信徒,擴及至台灣社會大眾,(三)推動目 的:從傳揚基督教,達成信仰教育,改變為以普及知識,達成社會教育,(四) 認同取向:從對基督教的信仰認同,發展為對台灣民族的認同。從這些轉變的過 程顯示出白話字一開始作為西方宣教師創制的文字系統在台灣本土化的痕跡。 從 1885 年《台灣府城教會報》創刊開始,台灣基督長老教會就開創了以白 話字閱讀、書寫、出版、傳播的時代,直到戰後的 1969 年為止。在長老教會的 推動下,白話字已經穩固的成為基督徒社群共通的文字。在 1885 年至 1969 年這 段台灣的「白話字時代」中,以白話字出版之書籍、刊物,總數量至少近千冊, 內容涵蓋了文學藝術、宗教信仰、歷史文化、兒童教育、醫學知識等領域。這些 成果顯示,以白話字所構築的知識體系已然健全,並成熟的體現在各領域。白話 字除了是教會信徒領受基督信仰的文字工具外,也是台灣人以台語獲取各種現代 化知識的重要途徑。 本文的另一個重點,在於指出「白話字傳播圈」的概念 ── 從十九世紀白 話字的傳播路線來看,首先是從南洋的麻六甲(1820 年代),繼而到中國廈門 (1850 年代),最後來到台灣(1865 年代)。就歷史的進程而言,台灣居於「白 話字傳播圈」的末端。然而,經過百餘年來歷史的發展,隨著東南亞華人和中國 閩南人的政治情勢、族群結構、語言式微、宗教信仰等主客觀因素,福建話和閩 南話的白話字在當地並未有穩定和長足的發展。相較於此,1980 年代後,隨著 台語文運動的成果,使得台灣在白話字上取得優勢和主導權,逐漸躍居為新加坡、 馬來西亞和中國閩南的白話字輸入中心。換言之,台灣從歷史上「白話字傳播圈」 的末端,逐漸發展成為具有「白話字傳播圈」中心的條件。 關鍵詞:白話字、台語、教會羅馬字、台語文運動、台灣基督長老教會、《台 灣教會公報》、台灣宣道社、白話字時代(1885-1969)、台灣文學 Abstract The purpose of this thesis is to study the development of Pe̍ h-ōe-jī since the nineteenth century and to analyze its origins in Malacca, its formation in Amoy, and its development in Taiwan from the sunset of the Qing dynasty to the post‐war period. The survey results of the development of Pe̍ h-ōe-jī indicate that the development of Pe̍ h-ōe-jī in Taiwan has two major contexts.
    [Show full text]
  • Journal of Hip Hop Studies
    et al.: Journal of Hip Hop Studies Published by VCU Scholars Compass, 2014 1 Journal of Hip Hop Studies, Vol. 1 [2014], Iss. 1, Art. 1 Editor in Chief: Daniel White Hodge, North Park University Book Review Editor: Gabriel B. Tait, Arkansas State University Associate Editors: Cassandra Chaney, Louisiana State University Jeffrey L. Coleman, St. Mary’s College of Maryland Monica Miller, Lehigh University Editorial Board: Dr. Rachelle Ankney, North Park University Dr. Jason J. Campbell, Nova Southeastern University Dr. Jim Dekker, Cornerstone University Ms. Martha Diaz, New York University Mr. Earle Fisher, Rhodes College/Abyssinian Baptist Church, United States Dr. Daymond Glenn, Warner Pacific College Dr. Deshonna Collier-Goubil, Biola University Dr. Kamasi Hill, Interdenominational Theological Center Dr. Andre Johnson, Memphis Theological Seminary Dr. David Leonard, Washington State University Dr. Terry Lindsay, North Park University Ms. Velda Love, North Park University Dr. Anthony J. Nocella II, Hamline University Dr. Priya Parmar, SUNY Brooklyn, New York Dr. Soong-Chan Rah, North Park University Dr. Rupert Simms, North Park University Dr. Darron Smith, University of Tennessee Health Science Center Dr. Jules Thompson, University Minnesota, Twin Cities Dr. Mary Trujillo, North Park University Dr. Edgar Tyson, Fordham University Dr. Ebony A. Utley, California State University Long Beach, United States Dr. Don C. Sawyer III, Quinnipiac University Media & Print Manager: Travis Harris https://scholarscompass.vcu.edu/jhhs/vol1/iss1/1 2 et al.: Journal of Hip Hop Studies Sponsored By: North Park Universities Center for Youth Ministry Studies (http://www.northpark.edu/Centers/Center-for-Youth-Ministry-Studies) . FO I ITH M I ,I T R T IDIE .ORT ~ PAru<.UN~V RSllY Save The Kids Foundation (http://savethekidsgroup.org/) 511<, a f't.dly volunteer 3raSS-roots or3an:za6on rooted :n h;,P ho,P and transf'orMat:ve j us6c.e, advocates f'or alternat:ves to, and the end d, the :nc..arc.eration of' al I youth .
    [Show full text]
  • FULL ISSUE (48 Pp., 2.5 MB PDF)
    Vol. 24, No.2 nternattona• April 2000 ettn• Global Christianity 2000: Expansion, Shift, and Conundrum he twentieth-century expansion of the global Christian but as Robert challenges us, it is going to take diligent study and Tcommunity is widely noted and celebrated-from half a analysis if we are to appreciate just how all the parts fit into the billion people in the year 1900 to two billion in 2000. It is not as impressive whole. This is a task alike for historians, theologians, readily recognized that this remarkable expansion nonetheless and the practitioners of the world Christian mission. fails to translate into an increased percentage of the world's population. In his latest annual statistical table (see the January 2000INTERNATIONAL BULLETIN) contributingeditorDavidB.Barrett calculates the Christian community as 33 percent of world popu­ lation, little changed from what it was a hundred years earlier (actually slightly less). On Page More remarkable than numerical expansion is the demo­ 50 Shifting Southward: Global Christianity Since graphic shift in the global Christian community. In 1900 Chris­ 1945 tians in Europe and North America accounted for more than 80 Dana L. Robert percent of the world Christian community, but at the end of the century these erstwhile Christian heartlands contributed less 54 Millennium Meditation than40percent. Todayit is the non-Westernworldthatboaststhe Graham Kings majority-more than 60 percent of the globe's Christian popula­ 58 Lesslie Newbigin's Contribution to Mission tion. Theology In "Shifting Southward," the lead article of this issue, con­ Wilbert R. Shenk tributing editor Dana Robert lays out the dimensions and the dynamics of the new concentration of Christian communities in 62 Noteworthy regions formerly served by Western missions.
    [Show full text]
  • THE PERSISTENCE of Bylantium
    .THE PERSISTENCE OF BYlANTIUM Is Evil Banal? The End of Wilderness Edward Hirsch on lorge luis Barges EDITOR’S COMMENT s the WQ goes to press, Wall Street is riding a roller coaster, alarmed by anxious talk of “global economic contagion” and wor- A ries about the prospects of U.S. companies. The economies of Japan, Russia, and Indonesia are only at the forefront of those teetering on the edge of disaster. Amid such alarms, this issue’s focus on the promise (and per- ils) of the emerging digital economy couldn’t be more timely. Consider, for example, the fact that the global network of telecommunica- tion-linked computers is already a big force, possibly the biggest, behind the rise of our interconnected global economy. Not only do networked technolo- gies make new kinds of commerce across borders and oceans possible; these technologies, and the content they carry, are increasingly the object of such commerce. As the digital economy goes, to a large extent, so goes the global economy. Consider, too, how networked technologies helped precipitate the turmoil. By linking national economies with others, the cybermarket has increasingly forced all players to play by common, or at least similar, rules—to some nations’ dismay and disadvantage. Customs, institutions, and practices that might have served their nations adequately in the relatively insular past— Japan’s elaborate protectionism, for example, or Indonesia’s crony capitalism— appear to be dysfunctional in today’s interconnected economy. Yet even where the problems are obvious, many national leaders are reluctant or unable to jet- tison traditional ways of doing business.
    [Show full text]
  • 白話字的起源與在台灣的發展the Origins of Pe̍h
    國立台灣師範大學台灣語文學系 博士論文 指導教授:賀安娟(Ann Heylen)博士 白話字的起源與在台灣的發展 The Origins of Pe̍ h-ōe-jī and Its Development in Taiwan 研究生:陳慕真 撰 2015 年 12 月 本論文獲得科技部 104 年度獎勵人文與社會科學 領域博士候選人撰寫博士論文獎勵,謹此誌謝。 摘要 本文以白話字為研究主題,探討白話字從十九世紀至今百餘年來的發展,分 析白話字在麻六甲的起源,在中國廈門的形成,以及在台灣從清末、日治時期, 到戰後的發展。透過白話字於不同時期的歷史梳理與分析,本文指出,白話字在 台灣的發展主要呈現兩條主要的脈絡:一為從 1865 年開始,由英國長老教會的 宣教師所發展的白話字運動 ── 這條主線在教會內穩定的發展,從日治時期延 續到戰後,直到 1969 年國民黨政府全面禁止白話字為止;另一條脈絡源於日治 時期的 1920 年代,白話字運動與台灣文化啟蒙運動相結合,並在戰後 1950 年代 由台灣省議員所接續,此後因為高壓的國語政策而沉寂,直到 1980 年代才在政 治解嚴的風潮下,隨著台語文運動而再次出現於台灣社會。這兩條脈絡顯示出白 話字在台灣的發展轉變為:(一)推動者:從西方宣教師轉變為台灣本地知識份 子,(二)訴求對象:從長老教會的信徒,擴及至台灣社會大眾,(三)推動目 的:從傳揚基督教,達成信仰教育,改變為以普及知識,達成社會教育,(四) 認同取向:從對基督教的信仰認同,發展為對台灣民族的認同。從這些轉變的過 程顯示出白話字一開始作為西方宣教師創制的文字系統在台灣本土化的痕跡。 從 1885 年《台灣府城教會報》創刊開始,台灣基督長老教會就開創了以白 話字閱讀、書寫、出版、傳播的時代,直到戰後的 1969 年為止。在長老教會的 推動下,白話字已經穩固的成為基督徒社群共通的文字。在 1885 年至 1969 年這 段台灣的「白話字時代」中,以白話字出版之書籍、刊物,總數量至少近千冊, 內容涵蓋了文學藝術、宗教信仰、歷史文化、兒童教育、醫學知識等領域。這些 成果顯示,以白話字所構築的知識體系已然健全,並成熟的體現在各領域。白話 字除了是教會信徒領受基督信仰的文字工具外,也是台灣人以台語獲取各種現代 化知識的重要途徑。 本文的另一個重點,在於指出「白話字傳播圈」的概念 ── 從十九世紀白 話字的傳播路線來看,首先是從南洋的麻六甲(1820 年代),繼而到中國廈門 (1850 年代),最後來到台灣(1865 年代)。就歷史的進程而言,台灣居於「白 話字傳播圈」的末端。然而,經過百餘年來歷史的發展,隨著東南亞華人和中國 閩南人的政治情勢、族群結構、語言式微、宗教信仰等主客觀因素,福建話和閩 南話的白話字在當地並未有穩定和長足的發展。相較於此,1980 年代後,隨著 台語文運動的成果,使得台灣在白話字上取得優勢和主導權,逐漸躍居為新加坡、 馬來西亞和中國閩南的白話字輸入中心。換言之,台灣從歷史上「白話字傳播圈」 的末端,逐漸發展成為具有「白話字傳播圈」中心的條件。 關鍵詞:白話字、台語、教會羅馬字、台語文運動、台灣基督長老教會、《台 灣教會公報》、台灣宣道社、白話字時代(1885-1969)、台灣文學 Abstract The purpose of this thesis is to study the development of Pe̍ h-ōe-jī since the nineteenth century and to analyze its origins in Malacca, its formation in Amoy, and its development in Taiwan from the sunset of the Qing dynasty to the post‐war period. The survey results of the development of Pe̍ h-ōe-jī indicate that the development of Pe̍ h-ōe-jī in Taiwan has two major contexts.
    [Show full text]
  • Thomas F. Torrance and the Chinese Church
    The missional nature of divine-human communion: Thomas F. Torrance and the Chinese church CG Seed 24135984 Thesis submitted for the degree Doctor Philosophiae in Dogmatics at the Potchefstroom Campus of the North-West University Promoter: Prof Dr DT Lioy Co-Promoter: Prof Dr PH Fick MAY 2016 PREFACE I would like to thank Professor Daniël Lioy and Professor Rikus Fick for acting as promoters for this research. Their guidance and advice the whole length of the journey has been invaluable. In addition, the administrative personnel at Greenwich School of Theology and North-West University have been a constant source of advice and encouragement, for which I am grateful. Ken Henke and his team of archivists at Princeton Theological Seminary T.F. Torrance Manuscript Collection provided professional support and a positive research environment in which to undertake the primary research. I am grateful too to the Church Mission Society for allowing me study leave in the USA and to Professor David Gregory-Smith for making the trip possible. Thanks are also due to my brother, Mark Streater and his wife Diana in Connecticut, for hosting me and providing technical back up. My husband, Rev Dr Richard Seed, has accompanied me along the academic journey, providing moral encouragement and practical support in more ways than can be documented here. I could not have completed the work without him. Thanks are also due to friends in London who offered me accommodation while I was working in the British Library, to our son Richard and his wife Jess for accommodation while I was working at Tyndale House in Cambridge.
    [Show full text]