Anthology Vol. 5 No. 2 Oct 2017 Foundations by Missio Nexus

OCT 2017 Vol. 5 No. 2

Anthology

EQUIPPING GLOBAL THOUGHT LEADERS

How do our methods of EVANGELISM , DISCIPLESHIP, and CHURCH PLANTING affect the Great Commission?

Foundations

— THE C I TY B E AU T I FU L —

MISSION LE ADERS CONFERENCE 2018

LEARN MEET ENGAGE WITH MISSION LEADERS ABOUT

PARTNERSHIP S EP TEMB ER 20 –22 , 2018

JOIN OTHER MISSION LEADERS IN ORLANDO Build on the Foundations from this year’s conference. Connect for 3 days to learn from influential speakers, meet with mission and church leaders, and engage deeper with others as we focus on the unique Partnership opportunities available in the Great Commission Community.

WWW.MISSIONLEADERSCONFERENCE.ORG

FIND INSIDE

Features p.34

DIGITAL EDITION

Download the entire issue on your digital device at MissioNexus.org/ anthology/5-2extras. (You can download .epub, .mobi, and .pdf formats.)

ONLINE EXTRAS

Additional online content can be found referenced at the end of many articles. For example: 6 Read this excerpted article in its entirety. 27 Additional thoughts about perspectives that have been transformed through BtD can be found in the online version of this article. 49 Watch a video explaining the functionality of selfadjusting glasses. Login with your MissioNexus.org account to access online extra content.

Understanding context and needs using ethnographic tools. p.46

p.28

A more excellent way? by J.D. Payne

Coaching or demanding? by Jim Raymo

APOSTOLIC CHURCH PLANTING

CONVERSATION IN DISCIPLESHIP Discipling a generation that seeks people instead of programs. by Barbara Neumann

EVANGELISM AND MILLENNIALS

Teaching pastors and church planters to exegete their context. by Sue Russell

Prescription for missional astigmatism. by Ramesh Richard

LISTENING WELL

REFOCUSING ON EVANGELISM

Contents

In Every Issue

10 Pioneering Movements

6 On Track

12 Practical Discipleship

8 Contributors

16 Hidden Women

61 Turning Points

22 Transforming Perspectives

62 The Last Word

39 Conversation Guidelines

Anthology

EQUIPPING GLOBAL THOUGHT LEADERS

EXECUTIVE EDITOR: Ted Esler ASSOCIATE EDITOR & DESIGNER: Kurtis Amundson COPY EDITORS: Emily Amundson, Annette Esler ADVERTISING COORDINATOR: Peggy Newell CONTRIBUTORS Kurtis Amundson, Emily Amundson, Len Bartlotti, Leanne Dzubinski, David Garrison, Dick Grady, Kevin Higgins, Don Little, Greg Livingstone, Colleen Martin, Barbara Neumann, J.D. Payne, Jim Raymo, Ramesh Richard, Sue Russell, Shawna Warner, L.D. Waterman, Ed Weaver, Sarah Wood MISSION STATEMENT To advance the effectiveness of the Great Commission community in North America in global mission. MANUSCRIPTS Please send an inquiry with a description of the proposed manuscript to anthology@MissioNexus.org ADVERTISING POLICY Advertising in Anthology does not imply endorsement by Missio Nexus. To request consideration as a possible advertiser, contact anthology@MissioNexus.org ADVERTISERS IN THIS ISSUE: PERMISSIONS No part of this publication may be reproduced without written permission from Missio Nexus. Photos or images licensed by us from other sources, or used by us in conformity with the fair-use provision of copyright law, may not be copied without permission from the original source or without compliance with such fair-use requirements. ADDRESS CHANGE Please login and update your member profile online at MissioNexus.org.

Anthology, Oct 2017, Vol. 5, No. 2, is published twice annually by Missio Nexus for the benefit of its members. Atlanta Office, 655 Village Square Drive, Suite A, Stone Mountain, GA 30083-3307. POSTMASTER: Send address changes to Anthology, Attention: Circulation, PO Box 398, Wheaton, IL 60187-0398. Copyright © 2017 Missio Nexus. All Rights Reserved. Except as otherwise provided herein under “Permissions,” or in the case of brief quotations in articles and reviews, no part of this publication may be used or reproduced in any manner without written permission of the publisher. For more information, write to Missio Nexus, Attn: Copyright, PO Box 398, Wheaton, IL 60187-0398.

ON TRACK

Sine Qua Non By David Garrison

What is the truly indispensable essence of the Church?

YOU’VE SEEN that Latin phrase, and like

me, you probably bleeped right past it. Over the years, though, I’ve found it to be very helpful. It’s a Latin term that means “without which, it is not.” It’s used to describe the indispensable essence of a thing. Over the centuries, millions of Christians have attempted to be and do church, thousands of missionaries and church planters have attempted to start churches, and hundreds of theologians have endeavored to define church. We’re indebted to all of these who have gone before us, but we’re going to go behind them to the essence, the sine qua non, of church. To descend from my faux scholarly use of the Latin phrase sine qua non, I direct the reader to early episodes of the TV show “Our Gang.” One of the many memorable characters was the little boy named Stymie. Handed an artichoke, which he had never before encountered, the suspicious but hungry Stymie began peeling off the leaves and tossing them away in search of the fruit or nut at its core. When all of the leaves had been discarded and nothing was left, Stymie observed, “It may have choked Artie, but it ain’t gonna choke Stymie.” Stymie didn’t know that the essence of the artichoke was in the leaves. If we don’t know what we’re looking for, we just might miss it. The same is true for church. Peel away the stained glass, the liturgy, the location, the staff, and even the congregation and what do you have? That is the essence of church, the indispensable thing without which it is no longer a church. I want to submit to you that the sine qua non, the deepest indispensable essence

ONLINE EXTRA

of the church, is Christ himself. Peel away everything else that we’ve come to identify with church and if we fail to find Jesus Christ at its core, it is simply not a church. A church, at its essence, is a community of disciples who are continuing what Jesus began: the life, teaching, and work of Christ on earth. From this core identity everything else builds: baptism, communion, worship, ministry. Everything that it means to be church goes back to Jesus: fellowship, discipleship, evangelism and mission. The Jesus essence of church is not just because we have chosen to identify with him, but rather because he has chosen to identify with us. When Saul of Tarsus was struck down on the Damascus Road, Christ rebuked him, not for persecuting churches, instead he was explicit: “Why are you persecuting me?” He chose us. This has staggering implications for theologians, church planters, church leaders, and everyday disciples. It is, and should be, humbling, frightening, and awe-inspiring to realize that we, the church, are Christ’s vicar—his earthly representatives—on earth. The essence of church is the person of Christ. The sine qua non of our very existence as church is Jesus Christ. He is the essential core of what it means to be church. For it is Jesus—his life, his work, his example, his teachings—that will measure and qualify everything about church that follows. Dr. David Garrison is the Executive Director of Global Gates.

This is an excerpt from David Garrison’s article originally published on MissioNexus.org. Read it in its entirety at MissioNexus.org/anthology/5-2-extras

ANTHOLOGY / OCT 2017

A T H R I V I N G C H U R C H F O R E V E RY P E O P L E

Engage with the nationsâ&#x20AC;&#x201D;Ethnos. Come with us as we reach people at the edge the worldâ&#x20AC;&#x201D;all 360 degrees. See what God is already doing with and through His Church. Join His work in building a thriving church for every people. Engaging on the edge of the church.

Ethnos360.org

F O U N D E D I N 194 2 A S N E W T R I B E S M I S S I O N

CONTENTS

Contributors

RAMESH RICHARD Theologian-Evangelist Refocusing on Evangelism p.52 AS PRESIDENT of RREACH, Ramesh travels throughout the world clarifying the message of the Bible. He exposing society’s “opinion leaders” to the good news of Jesus Christ, strengthening pastoral leaders, and serves as Professor of Global Theological Engagement and Pastoral Ministries at Dallas Theological Seminary. Keep up with him: on Twitter @rameshrichard and online at rreach.org

Into the Word

BARBARA NEUMANN Academic Advisor Communication As a Tool In Discipleship p.34 CO-AUTHOR OF Organic Mentoring: A Mentor’s Guide to Relationships With Next Generation Women, Barbara is Academic Advisor and Adjunct Professor in the Educational Ministries and Leadership Department at Dallas Theological Seminary. She worked with Wendy Wilson to design a mentoring course for the Women’s Development Track at Missio Nexus.

These verses parallel the themes discussed in this issue. Study them, meditate on them. Be ready always to give an answer for the hope within you.

ANTHOLOGY / OCT 2017

SUE RUSSELL Associate Professor Listening Well p.46 SERVING AS Associate Professor of Mission and Contextual Studies at Asbury Seminary, Sue equips, empowers and encourages students to be leaders in their global contexts. Having spent 17 years in cross-cultural ministry and field research with Wycliffe Bible Translators in S. E. Asia, She uses anthropology to teach others to love without boundaries and to lead with intentional, incarnational vision.

JIM RAYMO Director Evangelism and Millennials p.40 BECOMING A CHRISTIAN through the ministry of the Navigators while in Germany, Jim serves as Director of Bethany Global University’s Center for Graduate Studies. Prior to their time at Bethany, Jim and his wife worked with WEC International teaching at WEC’s missionary training college in Tasmania Australia.

Refocusing on Evangelism 52 | ROMANS 10:14–15 Evangelism and Millennials 40 | 2 CORINTHIANS 2 Apostolic Church Planting 28 | 2 THESSALONIANS 3:1

Pioneering Movements

will stick it out. God-grabbed, anointed disciples who will show compassion among their own people in such a manner that many in their Muslim community recognize and admire the followers of Isa al-Masih1 among them. As trite and worn out as it might sound, maybe the greatest need is not better methods as much as better men. Have you noticed while watching the news in Yemen, Syria, Iraq, or Afghanistan that the secular reporters are mostly women? Samuel Zwemer was pioneering mission in the Arabian Gulf without electricity, in 120°F heat, in towns surrounded by cholera and other diseases. Here is what he thought the need was: It is the neglected opportunities [unoccupied fields of the world] that are the reproach of the Church.2

Pioneering Movements by Greg Livingstone

Is going beyond evangelism in Church planting the goal or a passing fad? A NEW MISSIONARY to the Muslims

exclaimed to me recently, “I don’t want to do ‘Church planting’; I want to start a MOVEMENT!” His declaration was apparently some evidence that “disciple making movements” is the latest and greatest aspiration. This attitude of skipping over the tough-slugging effort to get faithful men to a “movement” smells of something else. Could it be a reaction to the daunting idea that one might need to spend thirty years in Kabul, Benghazi, or Baghdad—only to “leave behind” a community of believers? Maybe more than a “movement”, the real need is to disciple followers of Jesus who

ANTHOLOGY / OCT 2017

The need of the hour is for pioneers, whose “glory and joy is the magnitude and difficulty of the task. … Obstacles allure him, and difficulties only knit his moral fibre and strengthen his purpose.”3 Keith Falconer, a graduate of Cambridge, chose the mission field of Aden, Yemen after reading these words penned by General Haig: Given the right men, and Arabia may be won for Christ; start with the wrong men, and little will be accomplished. But what qualifications are needed! What enthusiasm, what fire of love, what dogged resolution, what uttermost selfsacrificing zeal for the salvation of [lost people] and the glory of Christ!4 Haig quoted another missionary: Unless you have missionaries so full of the spirit of Christ that they count not their own lives dear to them, you will probably look in vain for [disciples] who will be prepared to lose their lives [emphasis added] in the Master’s service. … It is supremely important … to have the right stamp of men … who do not know what discouragement means, and men who expect great things from God. … How

Pioneering Movements

can he encourage a native [disciple] to take a step that will at once destroy all his hopes and prospects of an earthly character, and possibly result in imprisonment, and torture, and death itself ? and [sic] unless you have men who are prepared … to lead their [disciples] into circumstances of such danger and trial, it is not very likely that they will find converts who will go very much in advance of themselves. [emphasis added]5 We need missionaries who expect great things from God, casting discouragement to the wind. Otherwise, how can we expect our disciples to go beyond what we are willing to endure? How can we expect his Muslim friend to face all the wrath of the Muslim community—to take the step that will destroy all his hopes and prospects of an earthly character and face imprisonment, torture, and possibly, death?

The deceived thinking of the “shorttermer” who isn’t determined to dig in until the breakthrough comes, is mindless romanticism. I am pretty sure William Smyth was right writing, “Think you it was easy for the Son of God to enter into the life of the people at Nazareth, to enjoy their little jokes, to put up with their curious superstitions, to follow all the details of their meaningless etiquette, to take part in their festivities, etc.? Yet He did this for thirty years before He began to teach.”6 Jesus put up with the folly of Nazareth, their mindless jokes, their folk superstitions, and their festivals for thirty years! Dogged, undaunted perseverance will be the requirements of the one who aspires to see “a movement.” References are available in the online version of this article. Greg Livingstone is the Senior Associate for Missions Advancement at EPC World Outreach.

“Changing from Islam to Christianity would

mess up my life

forever.” So writes Abu Atallah in this remarkable story of his journey from Islam to the Christian faith, and how he later became an ambassador for Christ with a ministry in the Muslim context. Discover how the good news of Jesus transforms lives in Muslim communities around the world. “Abu Atallah is the real thing. I know because I am his colleague in the greatest rescue operation of our day: introducing 1.7 billion Muslims to the Savior. . . . This very humble, grateful account of his story is so real it’s difficult to put down.” —Greg Livingstone, founder, Frontiers

ivpress.com

Practical Discipleship

Practical Discipleship by Ed Weaver

Build a discipleship framework rooted in daily living and Christian community and the great commission becomes a vivid reality.

HOW DOES ONE WRITE something

on discipleship that hasn’t been written before? How can a former business guy bring any new knowledge on discipleship to people that have been making disciples their entire adult lives? Great Commission work is what we say we do (you and I) so when Matthew writes down what he heard Jesus say—“Go and make disciples of all nations”—I mean, that’s not too hard to understand. Pretty clear instructions. I think the difference lies in how we all apply Jesus’ command. By the end of this article I hope to shed some additional light on something you may know about, and maybe you do something about, but perhaps in a way you’ve not considered before—oral discipleship.

SPOKEN MINISTRY MODEL

Spoken Worldwide (formerly T4 Global)

ANTHOLOGY / OCT 2017

has been ministering to oral cultures for twelve years. Six out of nine people learn and process information best through spoken words, not written, which helped us identify a need for gospel-sharing methods created in the native language of these unreached people groups. So much of the last twelve years was spent producing recordings that I would call “oral culture evangelism.” We created audio recordings and used simple technology—like solarpowered MP3 players and micro-SD cards— to make Gospel messages easy to pass along. We believe, and have shown through third-party evaluations, that these initiatives were reasonably successful. However, we were challenged by one of our financial partners that maybe we were too successful. My response was pretty incredulous—“How is that possible?” His response was chilling, “If you’re not creating leaders to carry on

Practical Discipleship

the work of the ministry, you may not really be doing any long-term good.” Now you are probably nodding your head in agreement—“of course.” Six out of nine people learn and So we rethought our work and beprocess information best through gan putting our heads together with spoken words, not written. a Spoken board member and some of our field partners, most notably of which was Simon Mwaura of God’s Grace for All Nations in Kenya. The output was a framework for a three-year Together with them, we produce a set of repastoral development program for oral corded stories, songs and dramas that cover learners. And while that sounds official, it’s key biblical doctrine from the whole counreally a disciple-making program that selfsel of God. While these are being produced, replicates and can be sustainable on its own. each leader begins recruiting three to five We realized we were focusing on short-term emerging leaders they identify as future gains when what we really needed was longchurch leaders. term viability and vibrant ministry that During the first year of the program, would be carried on years after we “worked emerging leaders cover the Torah and the ourselves out of a job.” Gospels. The second year covers the ProphWe began testing the program in Kenya; ets, Acts and the Pauline Epistles. During moving from a theoretical ministry model the final year, leaders study the Writings, to a practical one. Our working theory held the Minor Epistles and Revelation. During that while equipping leaders to become each year, current “emerging leaders” repastors, if practical evangelism and percruit and begin discipling the next generasonal discipleship were incorporated into tion of leaders through the previous year’s the program design, we could accomplish recordings. Community development all the goals we’d previously held, as well stories are also produced, in conjunction as create leaders that can lead a flock rewith national NGO’s where possible, and gardless of their ability to read. We could included in the program for learning and then add the successful planting of “oral growth. This ultimately leads to a sustainchurches” as another measurable output able disciple-making movement that enof our work. We believe that the missions ables a focus on the community’s spiritual, community as a whole over the years has unas well as physical needs. intentionally and without malice implied that God will love you if you can read. If you can REAL LIFE read, you can be saved. If you can read, you Having looked at the programmatic can be discipled. If you can read, you can beaspects of our ministry model, let’s think come a leader/pastor. But if information is about discipleship as a whole. What did learned and communicated accurately, do Jesus do? He invited twelve men to walk we care whether they learned it by reading with him, watch him live out a life of minor by oral methods? istry, and follow him. Then Jesus “turned Our disciple-making program starts them loose” on the world, and the world with a core group of well-trained indighas never been the same. This should thrill us! enous leaders. In most cases these leaders But in our world of business, metrics, and have attended Bible school or seminary trying to impress donors, making twelve and have a heart for disciple-making. These disciples in three years would probably not leaders are able to read and subsequently get another round of funding. guide the Indigenous Leadership Team (ILT) While discipleship is the call of the Great in engagement with Scripture, as well as acCommission, it has not been the word on cess to written humanitarian information, everyone’s lips. It is making a comeback, that will serve as their source for biblical and I hope for the right reasons. Transforand community development recordings. mative change may begin with the raising

Practical Discipleship

PUTTING IT ALL TOGETHER

Approaching discipleship … with a sense of humility is crucial to serving others. of someone’s hand to indicate a choice of faith in God through the shed blood of Christ for the forgiveness of sins. But that is only the beginning. Transformative change happens when a person sacrifices their life to allow someone in for a period of time with the plan of setting them loose on the world. Clint Patronella, a former pastor at The Village Church where I attend, demonstrated a principle of discipleship to me that I’d never seen or heard in my fifty-plusyear walk of faith. He has a public calendar online. He tells people to get on his calendar and go with him wherever he goes. He reassures you that he’s got nothing to hide. If you want to go to the grocery store with him, sign up to go. If you want to hang out with him and his family over dinner and watch them deal with kids in real time, he’d welcome you right over. He encourages people to watch him deal with real life situations, not just theoretical conversations at the coffee shop about how he would ideally handle a given moment in time. What a beautiful picture of Paul in 1 Corinthians 11:1 where he says “Be imitators of me, as I am of Christ”! The Great Commission doesn’t give us a pass. It actually requires accountability and responsibility. Paul seems to be accepting it here and giving us an example of how to make disciples. Be obedient to God and tell others to follow your example of obedience. You’ve probably heard the saying “you’re always discipling someone, because someone is always watching you.” When I think of that phrase, I hang my head in shame, because people do watch me and mimic the “bad Ed.” If we are followers of Christ, we are called to be disciples and make disciples. Based on the above, I think it is fair to say that we should daily act like it and take on the responsibility of it by being aware that we are actively shaping someone’s life. We should be attempting to shape it in a Godglorifying way.

ANTHOLOGY / OCT 2017

Both programmatic and “everyday” elements are necessary to successful discipleship. I would propose that if you are only programmatic, you will make machines, not disciples, as there is no heart. If you include the everyday life but not the programmatic element, it is hard to replicate disciples. As it relates to our specific mission, we must help our partners “live” at the intersection of these two principles so that lives will truly be transformed and a movement created. Incorporating an “observation” component of the program reduces the opportunity for hypocrisy that often infiltrates our lives. A younger or less experienced believer easily picks up on the differences between what we say and what we do. For those of us in the West and our partners on the ground in developing countries that have years of following Christ, this can be a good reminder of our call to holiness by God (Leviticus 11:44). Evangelism and church planting might get the big donations because it is easier to report success as a ministry. Those are good and fruitful, profitable (for the kingdom) things to do. Someone once told me “where there are church plants, there may be disciples, but where there is disciple-making, there are always church plants.” What if things like the genocide in Rwanda happened because we were content with evangelism but didn’t put enough emphasis on discipleship? What if the churches planted were not much more than a gathering of new believers without strong leadership? These may be rhetorical questions, but I wonder how else a nation known to be largely “Christian” would slaughter one another? Many times tribe trumps Jesus. With biblical discipleship, no longer will tribe trump Jesus, because in humility, we will look to the needs of others as well as our own (Philippians 2:4).

IT’S A TWO-WAY STREET

Above, I mentioned the word humility, and I’m not sure there is a bigger word to use in conjunction with any discussion of discipleship. In Andrew Murray’s quintessential book on the subject of humility, the

SITUATIONAL AWARENESS REBOOT

part that struck me the most was the page that listed the quotes of times Jesus said things like “Without the Father, I can do nothing” (John 5:30) or “My teaching is not my own” (John 7:16). I recalled how many times I had said “this is my ministry” or “I have done this” or “we have accomplished this.” There was much confession and repentance that was done at that point. As a ministry, the best thing we can do with our partners on the ground in the developing world is serve them well. We always have a chance to disciple them (and, for that matter, anyone we come in contact with) and likewise, they disciple us. An organization once blogged about their involvement in a joint ministry project where they neglected to mention the “heavy lifting” that had been done by our team of local partners and staff. None of the credit was given to our in-country partner, nor to us. I contacted our in-country partner to inquire of their thoughts. Their response? “God knows who did what—we trust Him.” I could have crawled under the desk. Our in-country partner was demonstrating Godliness to me—a peace that only God could give and a contentment in being obedient to Him.

We can learn from one another. No one person or organization has all the insight, and the West certainly does not have a corner on it. So, I believe that approaching discipleship, and differing methods of evangelism, with a sense of humility is crucial to serving others—particularly those from very different cultures than our own.

IN SUMMARY

The work of discipleship is never complete. If it were, then there would be a time when we, as followers of Christ, would “arrive” while here on this earth. We know in our heart we haven’t “arrived” yet—let’s not act like we have. So, let us walk in humility, serving others, calling out for others to follow us as we follow Christ. Our confidence is in the work of Jesus Christ on our behalf—not our own. Ed Weaver is CEO of Spoken Worldwide

ILT Disciple-Making Program

This indigenous leadership team (ILT) plan is made viable for the long-term by equipping existing leaders to recruit and disciple new emerging leaders. CORE GROUP Indigenous leaders with a heart for discipleship.

CURRENT EMERGING LEADERS Recruit and begin discipling the next generation.

NEXT GENERATION This process of discipleship continues to equip and instruct future generations.

H HIDDEN WOMEN

Hidden Women RE ACHING THE LE A S T RE ACHED by Leanne Dzubinski, Shawna Warner, Sarah Wood, and Colleen Martin

Understanding the truth about godless cultures is the first step in reaching into the darkness of oppression with the light and freedom of Christ.

INTRODUCTION

Many years ago, I (Leanne) was the only woman in a capstone class in a master’s degree program in missions. One day the topic for discussion was converts from polygamous tribes. The professor asked the class what the missionaries should expect of male converts with multiple wives. The students were sure that a male convert would have to eliminate his “extra” wives. Since a new convert should not sleep with more than one woman or get divorced, the male students concluded that the answer was to sequester all but the first wife. As the one woman in the class, I was frustrated with their solution which separated the women from their husband and left them with no possibility of having sons to provide for them in the future. The students seemed to view the women as disposable and never considered what the women might need or how to help them live godly lives. Yet I was unable to break into the conversation to offer another perspective. The assumptions behind this story can still sometimes be found in current approaches to mission. The study of mission

ANTHOLOGY / OCT 2017

is still a male-dominated field, and mission organization leaders are overwhelmingly male. But mission practice is quite different. Approximately two-thirds of mission workforce is women, and has been since the late 1800s. Married and single missionary women work in every conceivable type of ministry and can be found around the world. Women still make up half of most societies around the globe despite the trends of sex-selective abortion in some places. Women as mission workers and women as recipients form one-half of the whole mission picture, but are too often overlooked. In this article, four women scholar-practitioners discuss some of the work we have done over the last decade to reach some of the least-reached peoples in the world: hidden women in MENA, Thailand, and Indonesia. These women are hidden due to their gender. They live in cultures with worldviews that marginalize them, they lack access to education and life options, and they are hidden by geography. They are vulnerable to physical and socio-religious exploitation and desperately need the good news of the Gospel.

HIDDEN WOMEN

Honor-Shame Worldview HONOR AND SHAME are foundational

values in the cultures where we work. People in honor-shame cultures find self-worth in the social recognition of the community, rather than internally and individually as is common in the West. Their value also comes from the identity of belonging to a particular family or group. Observing social norms and keeping the community’s standards are considered good and morally right behavior. Breaking the social rules brings shame on the person and their family or group. Shaming is sometimes done intentionally, to bring a person back into line with the community’s expectations. In some societies, honor is associated with men and shame with women. Shaming is used to keep women from dishonoring male relatives, and often focuses on sexual purity. MENA. In the Middle East and North Africa (MENA) women are expected to show self- restraint in order to protect family honor. Men and women basically live in separate worlds: men in the public world and women in the private world of the home. Once a girl is of age the expectations are for her to marry and have children. Education and employment are secondary to fulfilling these domestic roles. In rural areas of the MENA region, life is hard for women. Domestic and farming responsibilities are time-consuming and physically demanding. With little education, rural women have few opportunities to improve their lives. Power comes from identity with their family or community but many also turn to magic as a source of power. Magic and folk practices, or “Folk Islam,” may be the simple use of herbal treatments, the appeal to supernatural spirits, or the extremes of witchcraft and occult practice. Women, especially if they are poor, can be enticed by the use of magic to negotiate for more power.

In this region, a woman’s honor is strictly guarded because any indiscretion would bring shame on the whole family. In extremely negative cases, a woman may be killed in order to restore family honor, whereas men face no similar consequences. Thus, in this system, men hold controlling and abusive power over women. Thailand. For most Thais, to be Thai is to be Buddhist. Buddhism is often mixed with local folk rituals and animistic practices. Only males can enter religious orders, so Thai sons can bring honor to their parents by becoming monks. Since daughters cannot enter the religious life, they are expected to provide financially for their parents. This gender inequality embedded in Buddhism affects both men and women, and creates an additional burden for daughters. Historically daughters have been primarily responsible for taking care of practical and household needs of their parents. In Thailand today these responsibilities include financial obligations as well. Sons repay their parents by becoming monks and daughters help meet practical and financial needs. As society has changed, so too have the ways daughters provide for their parents. Today, Thai women take jobs or even migrate for work in order to send money home to their parents. Thai men and women are also held to completely different sexual standards. Polygamy was legal until the 1930s and men may still have “minor wives” (mistresses). Male bonding rituals sometimes include visits to prostitutes. Female honor is thought to be the family’s representation in society, and females are seen as the representatives of Thai culture to the world. A Thai woman’s shame also shames the society and the nation. Thus, women face an extra layer of pressure to perform well for both family and Thai national honor.

HIDDEN WOMEN

Indonesia. Indonesian women also face specific, gendered expectations. The honorshame values of the culture have distinctive sexual implications for women. Often, sex is viewed as a marital obligation for women, but as recreation for men. Women are the ones expected to uphold sexual purity. At the same time, women are expected to earn wages for their families and for the country. Low levels of education and an inability to obtain adequate employment at home make it difficult for Indonesian women to contribute sufficiently to the family economy. So the Indonesian government is encouraging women to work abroad in order to promote economic development and send money home. Many women willingly go but they put themselves at risk of being unwittingly trafficked into the sex trade. Simply receiving inappropriate male attention can be a cause for shame. Being raped or trafficked carries the stigma of shame for the woman herself, for her family, and for her community. A man may purchase sex legally, but a woman who is raped or trafficked is treated as a criminal. Women therefore struggle to meet the competing demands of the honorshame system and the obligation to provide financially. They are vulnerable to exploitation and have little support when they are mistreated. In all three societies, specific, gendered expectations and sexual double-standards place different demands on women than on men. These expectations and double standards reveal the social value placed on men, but not women. In search of hope, power, and security these women are sometimes drawn into misguided aspirations that can lead to forced labor, sex work, or the spiritual bondage of magic and witchcraft. These women are badly in need of the freedom and hope brought by the gospel message. Yet too often traditional, male-dominated mission endeavors overlook their specific needs for a holistic Gospel message that offers both spiritual salvation and restored human dignity.

ANTHOLOGY / OCT 2017

Education A SECOND AREA of challenge for many women in these

regions is lack of access to education. In MENA and Indonesia, education is generally a lower priority for women than it is for men. In urban Thailand, young women are increasingly encouraged and enabled to attend school. But in rural areas the story is different. Without education, women are particularly vulnerable to exploitation. MENA. Schooling and literacy levels in some countries of MENA have received valuable attention as a result of the Millennium Development Goals. Still, boys are more likely than girls to remain in school, and literacy rates are higher for adult men than women. The difference in education rates for boys and girls in rural areas is even wider. Learning to read and write in classical Arabic in order to read the Quran is an aspiration for women as well as men. Many rural women also express a desire for literacy classes for daily life but few have access to them on a consistent basis. Despite evidence that families fare better when mothers are educated and literate, educational opportunities for women, especially those in rural areas, remain scarce. Thailand. A daughter’s educational achievements and future career prospects award her honor, or face as it is called in Thai society. Her honor then extends to her family as well. Parents are able to earn face because of their children’s academic reputations. Daughters’ achievements are even more emphasized than sons. A daughter’s achievements at school and then through work are crucial because parents expect their daughters to provide for them financially. Sons may send money home, and though welcomed it is not expected by parents. In contrast, daughters are definitely expected to seek high-paying jobs and careers to help support their parents. Becoming a doctor is a particularly high value in Thai culture, since doctors are both respected and well-paid. Daughters from poor or rural families with limited access or opportunities for education are still expected

HIDDEN WOMEN

to provide financially for their parents. They may be pressured to drop out of school as young as ten years old to find paid work. Such jobs do not pay well, and the pressure for additional money for the family means some girls end up going into sex work. Ironically, if a daughter provides for her family through prostitution, the shame of the illicit sex is reduced by the honor of caring for her parents. Indonesia. Indonesiaâ&#x20AC;&#x2122;s recent economic growth makes education a requirement for those who want a stable, well-paying job. Not all public education is free and access to schools varies widely by region. As in Thailand, girls are more likely to drop out of school than boys because they are expected to help the family through unpaid domestic labor. Girls in rural environments are confronted with the greatest challenges in achieving an education, and that lack

EDUCATIONAL DISPARITY

In South Asia men receive more schooling than women.1

of education often leads to poverty, unemployment, and underemployment as persistent, gender-based challenges. It is well known that gender creates different educational opportunities for boys and girls. Global mission work has often promoted education as a central component of holistic ministry. In some societies like those of MENA, cultural attitudes toward segregation of the sexes mean that women are better situated to promote education and learning opportunities for girls. Even in other societies, addressing the barriers to education for women and girls is often almost totally dependent on missionary women who raise awareness of the needs of girls and women. A holistic mission strategy that is designed to reach all people must attend to the needs of women and girls as a central, rather than peripheral, part of its plan.

4.25

years for FEMALES

6.2

years for MALES

Geographical Isolation A THIRD CHALLENGE for women in these areas

is geographical. Isolation may stem from living in a rural area, from migrating for work, and from traditional societal segregation. These experiences of isolation may be very different from menâ&#x20AC;&#x2122;s experiences. All these kinds of isolation mean that women, who already have lower social power and social status, experience increased risk of exploitation. MENA. Both education and health care are recognized as basic human rights by the UN. People who live in isolated rural areas have significantly less access to good schools and adequate health care than people who live in cities. In mountain and desert regions, harsh weather further complicates the problem by limiting access to transportation and needed resources. The limitations are particularly problematic for women, who already bear heavy workloads and lack financial resources. Traditional religious values often restrict women, keeping them in their villages with limited contact with the outside world. In general, women and girls are far less likely than men to have the resources of time, energy, and money

needed to reach cities. Lacking other options, women may turn to folk treatments, traditional remedies, charms, and magic for help. Thailand. Southeast Asia has changed drastically in recent decades. After World War II, what had been more than 40 separate kingdoms, tribes, and ethnic groups was reconfigured into just ten nations. The region also shifted from their former status as colonies to independent nations. Many experienced significant economic growth and development during this time. These shifts were beneficial to many people, especially the emerging middle class. But they were not necessarily beneficial to the poor; in fact, many rural people found they needed to move to urban areas to seek employment. Women have been disproportionately affected by these shifts due to the expectations for daughters to provide financially for their parents. Some women migrants wind up in factories with poor safety records; others enter domestic employment and are susceptible to exploitation of all kinds from their employers. Some wind up in the sex trade. Thus,

HIDDEN WOMEN

globalization does not necessarily improve the lives of women in the region. Indonesia. Indonesia suffers from both high unemployment and underemployment. These problems especially affect rural and under-educated women. Increasing numbers of Indonesian women are migrating for work to support their families and their country. Currently, the numbers of Indonesian women migrants have surpassed those of Indonesian migrant men. The vast majority of these women come from rural areas. Once these women have left home to work in a foreign country, with no family and few friends nearby, they are at an increased risk of being trafficked. Even in legitimate labor, women often face discrimination, sexual harassment, and violence on the job. They may be lured into sex work through false promises of better working conditions, more money, and an improved life. If they are trafficked transnationally or come from rural areas or lack education, they are particularly vulnerable. They may not know how to seek help, whom to trust, or how to communicate in the local language. They may be threatened with harm to their families if they do not cooperate. Geographical location can produce unique points of challenge for holistic ministries for women. Women in rural areas may lack adequate access to education and health care, which represent basic human rights. Women who migrate to cities or foreign countries for work may run a particularly high risk of being trafficked into unsafe work, or even find themselves ensnared in the sex trade. Ultimately, the women’s needs leave them feeling helpless and may drive some to desperate actions in their search for hope. As ambassadors of Christ, women mission practitioners offer true and eternal hope in tangible ways. As mission scholars, women can speak into the gaps of missiological theory to create awareness and to give attention to the needs of women globally.

Conclusion IN EACH of the three regions we have described, women

are vulnerable in ways men are not. The combined pressures of gendered expectations and the honor-shame worldview, limited education or specific educational pressures, and geographical settings weigh heavily on women. International trafficking for the prostitution business is a lucrative global industry. In the case of Indonesia and Thailand, women are vulnerable to sexual exploitation due to the low view of women as persons. In Thailand, women are vulnerable to sex work despite higher levels of education, based on the social views of women as responsible to provide for and support their families financially. The cultural and Islamic repression of women in MENA is seen by many as oppressive and restrictive, but the value of protecting honor seems to make them less vulnerable to sex trade exploitation when good family connections exist. On the other hand, many are drawn into a supernatural world of magic to provide a sense of power and control. For us, the women scholar-practitioners living and studying in these contexts, the needs of women are evident. Holistic ministry is a means of not only reaching out to lost men and women, but also is a way to demonstrate the love of Christ by meeting very real needs. Gender issues are found throughout Scripture, with mandates to care for widows and orphans. Our example is Jesus who reached out to a sick woman, a grieving mother, and a demon-possessed prostitute. Many women throughout the world are marginalized, stigmatized, and disenfranchised. The church of Christ is responsible to reach out to them as part of fulfilling the Great Commission mandate. In most societies women experience life differently than their male counterparts. Around the globe, gendered expectations, differing standards of education, and geographical issues can create conditions where women are especially vulnerable to unjust disparities and exploitation. A robust missiology gives attention to women’s needs for both justification and justice in a world all too ready to take advantage of them for its own purposes. Dr. Leanne Dzubinski is Associate Professor of Intercultural Education at Biola University. Shawna Warner is a Senior Lecturer at Payap University in Chiang Mai, Thailand. Sarah Wood is a doctoral student in Biola University’s Intercultural Education program. Colleen Martin is a doctoral student in Biola University’s Intercultural Studies program.

This article is adapted from Warner, Dzubinski, Wood, and Martin (2016). Source and references are available in the online version of this article at MissioNexus.org/anthology/5-2-extras

ANTHOLOGY / OCT 2017

Learn No other community offers so many best-in-class shared learning experiences. Research, book reviews, author interviews, thought leaders briefings, and an extensive digital media library.

TRANSFORMING PERSPECTIVES

TR A NSFORMING

Perspectives Does the BtD model serve as a useful model for discussing divisive issues? Here are five personal perspectives resulting from such interactions. SINCE 2011, the Bridging the Divide (BtD)

Network has held five consultations. Nearly two hundred scholar-practitioners have been involved at some point, scores of papers have been presented and responded to, and dozens of group discussions have covered a range of topics related to ministry approaches among Muslims. Cutting-edge research has been shared and new perspectives have developed out of grappling together with the nuances of ideas sharpened as iron sharpens iron. Yet sometimes people have wondered aloud: “Is anyone changing their perspective at

all? Or does everyone just air their own opinions and go home with no concrete result?” BtD’s Facilitation Team assessed these questions based on personal experience and responses from members of the network. We have not only observed and experienced significant learning taking place, we also believe BtD can serve as a useful model for discussion of divisive issues—not only in the realm of missiology but for Jesus’ followers dealing with a wide range of contentious issues. To illustrate, we offer five vignettes of perspective resulting from BtD’s interactions.

From Anxiety to Solidarity by Don Little When I helped launch the first Bridging the Divide Consultation, I had a deep concern about growing Christ-dishonoring division in the body of Christ. I felt equally distressed by what I believed to be profoundly unbiblical practices among some Insider proponents. On the last evening of the BtD consultation in 2014, participants shared how God had worked in them that week. As they shared, I felt a strong sense of my burden over the division in Christ’s body lifting as I witnessed such loving unity among people holding sharply opposing perspectives. I have come to appreciate the profound complexity of the issues and feel increasingly dissatisfied with simple insider/outsider characterizations.

ANTHOLOGY / OCT 2017

Having participated in five consultations in which deep and frank wrestling with the issues occurred, I have come to know and trust Insiders and the expatriates who serve alongside them. Though I remain concerned about serious flaws in IM approaches, I have been impressed by the deep desire for faithfulness to both Christ and the Scriptures that I have seen in so many IM ‘alongsiders.’ I feel increasingly confident that when those close to Insider Movements discern serious distortions, they will do their best to address them and influence the leaders of the movements in healthy directions. Don Little serves as a missiologist with Pioneers.

Meet There is no better way to meet colleagues and activists actually doing the Great Commission. Face-to-face and virtual opportunities for you to make collaboration and partnership possible.

TRANSFORMING PERSPECTIVES

God is Working Among All of Us by Kevin Higgins I want to share specific ways my thinking has been affected by involvement with BtD as I engage those who have had severe concerns and questions about my thinking and about insider movements in general. First, in an early article I wrote asking if some of the recovery of incarnational aspects of our theology might be something like a new reformation. I realize this inadvertently caused some readers to think I was claiming insider movements themselves as a new reformation. For some, this probably seemed to be claiming these movements as the most important thing God was doing today. I did not intend these implications but can understand why people took my words as they did. Second, I have seen ways I have not been careful enough in my interpretations of some historical narratives in the Bible when describing how I see insider movements as biblical. I appreciate the help others have given me in understanding this weakness and I am rethinking a number of ways I have used passages like 2 Kings and John 4 in the past. I still think they speak to the conversation, but I have realized largely

through my friends in the BtD community that I have drawn more from them than they actually say to us. I want to rework my thinking on this. Finally, I know there have been times in my own writing and speaking that I have hurt some of my brothers and sisters by saying things that seemed to convey that I felt insider types of movements were the best, or even only, thing God was doing in the world and that other approaches were not as good. I am very sorry for giving that impression. In fact, I rejoice sincerely and deeply in what the Lord is doing through all sorts of ministry approaches. I rejoice at what we heard about vital movements in Africa which are not ‘IM’ during our several BtD gatherings over the years. God is working among all of us, and my heart is full when I think of brothers and sisters in so many places, with so many approaches in so many contexts doing so many wonderful things as they face difficulty and hardship. You are wonderful examples to me … even now I see your faces in front of me and I give deep thanks. Kevin Higgins is International Director at Global Teams.

Diversity of Belief and Practice by L.D. Waterman When BtD began, I had many concerns about ‘C5’ that our gathering summarized: ‘The Holy Bible is God’s fellowships and ‘socio-religious insider movements’ word and our anchor. The Qur’an is not inspired by God. (IM). While the biblical foundation of those concerns There is no salvation through Islam. Muhammad is not a remains, I now hold a less negative perspective. prophet sent by God in the biblical sense.’1 BtD has provided a forum where Second, I was concerned about hard questions can be asked and Christians converting to Islam (deI now appreciate answered, and unhealthy practices scribed as ‘going inside’), hoping to what is happening can be identified as such. Sharing of reach Muslims with the gospel from research and case studies in a context inside Islam. My concern diminished in some movements of high trust has increased my underwhen the 2011 BtD summary report described as IMs. standing of what is happening in a included the statement: “We reject… variety of movements. [t]he practice of encouraging crossA number of factors have shifted my perspective: cultural workers from a Christian background to take on a First, prior to 2010, I had seen an alarming number Muslim identity.”2 of materials from believers presenting the Qur’an as Third, I had been disturbed by the interpretations ‘God’s Word.’ I was encouraged at the end of BtD 2012 continued on page 26

ANTHOLOGY / OCT 2017

Engage Join the largest association of globally-focused organizations and churches in the USA and Canada. Representing over 20,000 global workers, 300 organizations and some hundreds of churches.

TRANSFORMING PERSPECTIVES

of Scripture by many Westerners encouraging an ‘insider’ approach in journal articles and books such as A Deadly Misunderstanding (see my review)3. I’ve been encouraged that no one in BtD has affirmed the theological perspectives of that book, and some writers of pro-IM articles have been willing to acknowledge weaknesses in their handling of some biblical texts. Kevin Higgins’ humility in this regard and willingness to re-assess previous writings has especially encouraged me. Fourth, my grasp of non-‘insider’ movements (called CPMs or DMMs) has deepened through personal interaction and books such as Jerry Trousdale’s Miraculous Movements. I celebrate without hesitation the work of God in these movements, having cultural insider-ness without continuation of Islamic patterns that cause me concern. Fifth, research such as Ben Naja’s4 in Eastern Africa5 and David Garrison’s A Wind in the House of Islam has impacted my thinking through the absence of agenda to champion “insider” movements or even reference that label (pro or con). Sixth, I previously heard that many “insider” fellowships did not practice baptism. This left me dubious about the depth of faith in these movements. Case studies and research presented in BtD showed that Muslim IMs generally practice some form of baptism. Seventh, insights from Tim Green and Kathryn Kraft6 brought helpful perspective concerning identity issues, distinguishing ‘core identity’ from social and collective identity. This clarified that some people call themselves Muslim only as an ethnic or social marker, not a descriptor of spiritual commitment or religious practice. Eighth, through BtD interactions I see significant diversity of belief and practice between various insider movements and within movements. It now seems to me unhelpful to present arguments either promoting all IMs as one collective entity or condemning all IMs as one collective entity. I now appreciate, more than in 2011, what is happening in some movements described as IMs. I still have concerns, and am uncomfortable with some beliefs and practices in some of these movements. Yet I also feel uncomfortable with the beliefs and practices of some Christian churches, and I don’t write them off on that account. Based on testimony from an array of credible sources, my current understanding is that IMs are really happening, consist largely of believers who are my brothers and sisters in Christ, normally practice water baptism as a sign of personal faith in Jesus Christ as Savior and Lord, and teach and use the Bible as the only inspired word of God. I find all these things quite encouraging.” L. D. Waterman (pseudonym) serves with Beyond. He has been a part of Bridging the Divide’s Facilitation Team since its launch in 2011.

ANTHOLOGY / OCT 2017

Deeper Respect by Dick Grady I have a deeper respect for those who have come to Christ from a Muslim background. The more I interact with our brothers and sisters who share a common Muslim birth heritage, the more I appreciate the depth of love they have for their families, their people, and Muslims in general. Although these friends hold differing convictions across the contextual spectrum, they have evidenced grace and spiritual maturity as they have interacted with those with whom they at times disagree. Different cultural contexts and personal experiences, with their birth communities as well as with Christians, have led them to hold widely divergent opinions on how to best reach their people with the gospel. Yet these followers of Jesus share a common boldness in evangelism and passion for seeing Muslims come to a saving knowledge of Jesus Christ. I have a deeper appreciation for the complexity of the issues being discussed. There is no perfect answer to the question, “How should a Muslim background follower of Jesus identify himself or herself ?” Any quick answer will fail to accurately communicate the depth of a person’s relationship with Christ. The light of Jesus can only be accurately seen as believers live out a transformed “in Christ” lifestyle in the communities where the Lord has placed them. I have been challenged to deeper study of God’s Word. I am often amazed that Spiritfilled believers, looking at the same passage of Scripture, can come away with quite different understandings of what the passage teaches. BtD has enriched my study of the Scriptures as I have attempted to see passages from another’s perspective. I have a deeper appreciation for the unity of the Body of Christ. In spite of our differences, there is only one body of Christ through which the Spirit is working to bring the gospel to the nations.” Dick Grady is Vice-President for Global Ministries at One Challenge.

TRANSFORMING PERSPECTIVES

The Value of Growing Relationships by Len Bartlotti Missionary-anthropologist Paul Hiebert exposed “The Flaw of the Excluded Middle,” the blind spot that makes it hard for missionaries to reconcile an empirical worldview with non-western worldviews. When I joined the Bridging the Divide network, I often felt myself in the ‘excluded middle’ of a nearly irreconcilable conflict among mission thinkers and practitioners. As an evangelical, I pledge allegiance to the biblical “faith once delivered to the saints,” as generally understood. As a field worker and missiologist, I am open to new approaches needed in Muslim contexts. BtD has helped me and changed my thinking in at least three ways. First, I’ve discovered that most believers—whatever their degree of professional, academic or practical involvement—long for a safe place to think out loud about vexing questions. I used to think that conferences and consultations served this purpose. Expert speakers and workshops would provide the answers. I realize now that what I need, and what most of my colleagues want, is a safe environment to discover answers—and raise annoying questions—together. The very nature of the motley BtD network facilitates robust dialogue with believers on all points of the missiological spectrum. I’ve taken some heat for my involvement. Apprehensive colleagues cautioned me, “Len, any views you express in BtD are yours only, not those of our organization!” On the other side, one esteemed leader

Conclusion From these testimonies across the spectrum of viewpoints, we can glimpse the value and transforming power of honest and respectful dialogue among brothers and sisters. As we celebrate what has been accomplished, we anticipate ongoing fruitful discussion of vital issues.

viewed my middle position of purposeful enquiry itself as “flawed”: “Why don’t you come out and clearly condemn heretical insiders!” BtD gives me space to resist group think and to explore issues without fear of rebuke or reproach. Second, I have learned to value input and out-ofthe–box thinking coming from the humblest and unlikeliest of sources. BtD provides a social space with a unique egalitarian spirit. Invitations and participation are not based on position or prestige, but on an assessment of one’s potential contribution to the conversation. That means BtD has a place both for recognized great brains and for relative unknowns with something valuable to say. On a level playing field, we engage biblically and reasonably, passionately yet charitably, with brothers and sisters from diverse backgrounds, affiliations, and positions. Other voices are being heard. Third, my thinking has changed about the importance of relationships to grow in knowledge and wisdom. BtD has provided a relational pathway toward understanding. Thorny missiological issues and practices are explored in an expanding learning community. Tolerance for differences of opinion while pursuing biblical clarity characterizes an ongoing missional journey with fellow “servants of Christ … stewards of the mysteries of God.” All of us long for Muslims from every people and nation to know Christ and find a place to belong amongst his people. Dr. Len Bartlotti is a professor and intercultural consultant.

The June 2018 BtD consultation will focus on “Spiritual Freedom and the House of Islam.” More information about BtD’s mission, vision, and discussions can be found at btdnetwork.org. Send questions or comments to bridging.the.divide1@gmail.com.

This article is adapted from Waterman, Little, Higgins, Grady, and Bartlotti (2017). Find more of their perspectives in the online version of this article at MissioNexus.org/anthology/5-2-extras

Apostolic Church Planting

A More Excellent Way? by J. D. Payne

What is church planting? Most evangelicals have at least a vague understanding of this ministry. Of course, in some circles, our nomenclature has caused confusion. I RECENTLY spoke at a missions event.

Afterward, my host took me, along with another speaker, out for dinner. During our evening meal, the other guest asked me the question, “J. D., is church planting the same thing as church starting?” And, now, with the popularity of the term “multiplication,” questions include, “What is the difference between church multiplication and church planting?” Consider the following: does church planting happen … • when a large group of members at Hope Church sever fellowship with the other members and start worshipping across town as New Hope Church? • when a large church purchases property in a community and encourages 100 members to start worship services in that new location? • when a pastor moves into town, gathers Christians from other churches, and then identifies the new group as a local church? • when a pastor does evangelistic activities and gathers the new disciples as a local church whom he can now serve? • when a team makes disciples from an unreached people and then organizes them into a church? According to contemporary understandings, all of the above constitute church planting. It is easy to see why confusion abounds among evangelicals. A quick

glance at these five examples reveals not just radical methodological differences, but fundamental differences in church planting definitions. Just because everyone seems to be talking about church planting does not mean that we all agree on what it is.

JESUS NEVER COMMANDED US TO PLANT CHURCHES

Part of this confusion stems from a misunderstanding of our Lord’s Great Commission. There is no command in the Bible to go into the world and plant churches. We are commanded to make disciples. It is out of disciple making—a missing fundamental step in many church planting activities— that churches are birthed. The weight of the biblical example rests here. Biblical church planting is derived from the apostolic work of the Church. It is not transfer growth or acrimonious splits. It is not about the reorganization of long-term Kingdom citizens into new ecclesiastical bodies across town. Biblical church planting is evangelism that results in disciples, who covenant together to be and function as the local expression of the Body of Christ. Churches, denominations, networks, and agencies set annual church planting goals. Now, while I am a strong advocate for goal setting and strategy development, biblical discernment must be used. Many evangelicals will achieve their church planting goals this year, without questioning whether or not any disciples have been made. As long as twenty new churches are

It is especially easy for a contemporary term to come to mean different things to different people whenever no biblical word may be found to support the expression. planted, they are satisfied. As long as they experience a ten percent growth rate in new churches, they believe they are completing the Great Commission. It is not about church planting.

TIME TO RECONSIDER OUR LANGUAGE—AND THEOLOGY

Language communicates truth, culture, and is supported by and shaped by theology. The evolving of language and definitions is nothing new. The Church has experienced this throughout her history. And it is especially easy for a contemporary term to come to mean different things to different people whenever no biblical word may be found to support the expression. For example, missions is derived from a Latin word, not Greek. It became a descriptor for the sending work of the Church, and eventually morphed to include a wide-range of activities done in the name of Jesus, many of which had no connection to making disciples of unreached peoples, gathering them into churches, and raising up their own elders. The first known use of mission was in 1530 and possibly had connection to the Jesuits by the 1590s.1 It seems that thirty years later, mission included matters related to international business and

ANTHOLOGY / OCT 2017

politics.2 The first known use of missionary was 1625.3 Stephen Neill famously wrote, “If everything is mission, then nothing is mission.”4 His point was well made: whenever mission becomes everything, it is easy to justify anything as being related to the biblical understanding of mission. Telling others about Jesus becomes just as much mission as adding new seats to a church’s worship area. Are seats bad? No. But they are not of equal value, importance, and urgency as making disciples of unreached people groups living across town. Consider the contemporary Church Growth Movement that began in 1955. Its founder, Donald McGavran, argued that biblical church growth was conversion growth. However, a couple of decades later (particularly when U. S. pastors embraced church growth principles), church growth became synonymous with anything related to numerical growth. Biological growth and transfer growth were embraced as church growth. Transfer growth (e.g., sheep shifting, sheep stealing) became king. The result was a plethora of methods and strategies to grow U. S. churches, primarily through transfer growth. McGavran quickly recognized and was deeply troubled over this morphing of his original understanding of church growth. In his latter years, he saw that church growth had moved away from its biblical foundation and original missiological principles. Putting pen to paper, he published his last book Effective Evangelism: A Theological Mandate (1988), calling for a change in church growth nomenclature, theology, and definition. Church planting has come to mean different things to different people. This should be no surprise, for the words “church planting” are not found in the Bible. However, unlike other missing terms,

Kingdom Expansion Vocabulary*

AD 1100

such as “Trinity” or “Great Commission,” church planting has often lacked a strong theology to support both a definition and practice. Evangelicals have placed emphasis on the practical aspects of such activity (e.g., methods, strategy) and little on the theological. The health of the Church is diminished the further we move away from both biblical language and truth. Dynamic equivalents and contemporary expressions may be good and helpful at times, but always to be aggressively evaluated for maintaining biblical faithfulness and fostering Church health. Maybe it is time for evangelicals to reconsider our language in light of our contemporary confusion, but most importantly in view of the biblical text. The closest approximation to church planting activity we find in the Bible is the apostolic work carried out by teams sent to make disciples of all peoples. It would serve the Church well if we constantly returned to the Word to evaluate the health our definitions, methods, strategies, and expectations.

church

apostle (pre 12th cent.)

christen

(pre 12th cent.) (pre 12th cent.)

evangelist (12th cent.) 1200

1300

apostolic

christian

(13th cent.)

(14th cent.)

evangelize

christianity

(14th cent.)

mission

evangelical

gospeler

(1530)

(1531)

(1506)

missionary

evangelism

great commission

(1625)

(1626)

(c. 1640)

1400

1500

1600

1700

APOSTOLIC CHURCH PLANTING

While I have not discarded the familiar term of church planting, I have been using apostolic as part of my nomenclature, often providing my definition of the term and description of the act. In print, I started this in 2009 in Discovering Church Planting, and even more so in 2015 with Apostolic Church Planting.5 The use of this adjective is an attempt to return to a more-biblical expression and understanding of such Great Commission activity without causing too much confusion. Apostolic church planting is evangelism that results in new churches. Apostolic church planting consists of five basic components. These are clearly modeled throughout the New Testament and should

1800 church planting (c. 1800) 1900 missiology (1924) missional 2000 (1958) * Dates represent the first known use of the term in English. Sources are available in the online version of this article.

Once disciples were made, the team worked to establish and strengthen them in the faith. … They were taught to follow the way of Jesus. On-going teaching was critical to both right belief and right practice. be contextualized across time and cultures. While church planting activities rarely involve neat and linear steps, there seems to be an order to church planting in the New Testament. The apostolic imagination behind this approach allowed for the healthy establishment of right doctrine and right practice, among new believers, while keeping matters simple and highly reproducible that the Word could spread rapidly and with honor (2 Thessalonians 3:1).

BEGINS WITH EVANGELISM

Paul was quick to note that his labors involved calling people to repentance toward God and faith in the Lord Jesus (Acts 20:21). Near the end of Romans he was so confident that the presence of saints had been so established from Jerusalem around to Illyricum (Romans 15:19) that there was no place left for him to preach the gospel. He was planning to travel elsewhere for such Great Commission work. Therefore, it is no surprise that an examination of Paul and Barnabas’ first missionary journey (Acts 13–14) involved a great deal of evangelistic activity. They did not start with long-term Kingdom citizens, but rather unbelievers. After they arrived in a given city, they would begin their evangelistic labors in the synagogue (if one was present). Some people would believe the gospel and others would not. The apostolic team was often forced out of the synagogue. Later, the team would visit another city and repeat this process of proclamation. For

ANTHOLOGY / OCT 2017

two years, they began their labors in each city with evangelistic activity.

INCLUDES TEACHING OBEDIENCE

Once disciples were made, the team worked to establish and strengthen them in the faith. This often occurred if the team was allowed to remain in the community. If forced to flee, they returned to visit (1 Corinthians 16:3), Paul would write letters, or others would be sent to spend time with the new believers (Philippians 2:19, 25). The apostolic team did not abandon the new believers. Once unbelievers were reached with the gospel, they were taught to follow the way of Jesus. On-going teaching was critical to both right belief and right practice.

LOCAL CHURCHES IDENTIFIED

Life in the Kingdom is to be lived in community with other Kingdom citizens. The unity of the believers is to be a testimony to the gospel (John 17:20–21). The disciples in Philippi knew they were part of the local expression of the universal Body of Christ. Whenever Paul wrote to the Corinthian believers, he identified them as the Church in Corinth (1 Corinthians 1:2). At the conclusion of the first missionary journey, Luke records that “every church” could be identified (Acts 14:23). Early believers were taught they were part of the universal Body of Christ, but also understood themselves to be part of a local church in a particular city. It is not sufficient for apostolic teams to label a local gathering of believers a church.

The group may be a baptized, worshipping, fellowshipping, and sending group of disciples, but how do they identify themselves? The important question to ask is “Do the new believers self-identify as a local expression of the Body of Christ?” If the apostolic team has taught them that it is impossible to be obedient to Jesus without uniting (i.e., covenanting) together with other local Kingdom citizens to live out the way of Jesus, both locally and globally, then there is a greater likelihood that they will agree to be Jesus’ church in that area. Long before the Holy Spirit births a new church, the team needs to both model and teach a healthy biblical ecclesiology. So that when the day arrives for the new disciples to self-identify as a church, they will easily understand what they are doing.

ELDERS APPOINTED

An examination of the apostolic pattern of Paul and his teams reveal that the work does not end when a local church has been identified. There is a need for pastoral leadership. At the end of the first missionary journey, elders were appointed in every church (Acts 14:23). Paul left Titus on Crete because there were matters with the disciples that needed order and elders were needed in every town (Titus 1:5). In all likelihood, there were new churches in the towns across the island, but biblical leadership was lacking. Though there were elders already leading the Church in Ephesus (Acts 20:17), ongoing leadership development and correct teaching and modeling were needed. Paul’s response to this Ephesian need was to send Timothy back to Ephesus to strengthen the church and her elders (see 1 and 2 Timothy). Apostolic church planting is not complete with the birth of a church. The team is responsible for pastoral development and theological education. The team’s overall approach involves becoming less and less in

the lead while mentoring, coaching, modeling, and teaching pastors to shepherd the flock (Acts 20:28).

PARTNERSHIP CONTINUED

Though the apostolic teams functioned like a scaffold on a construction site—being removed after the work was established—relationships continued with the new churches. There was a desire— even an expectation—for on-going, Great Commission-related partnerships with the churches. Paul commended those who partnered with him in the gospel (Philippians 4:14–15). He was not shy to write to others telling them to make preparations for his arrival so that their hospitality would serve to advance the good news (Romans 15:24, 32). There was no notion of abandonment of the new churches, even after their elders were appointed.

CONCLUSION

Church planting activities have exponentially increased throughout the world in the last forty years. The term church planting is common parlance among evangelicals. However, definitions differ. Clarity of understanding is needed. All church planting is not equal in definition or urgency. A return to an apostolic understanding of such belief and practice is needed. The five billion remain. References are available in the online version of this article. J. D. Payne is pastor of church multiplication with The Church at Brook Hills in Birmingham, Alabama. He is also a missiologist, blogger, podcast host (Strike the Match), and author and editor of thirteen books, including Apostolic Church Planting.

CONVERSATION AS A TOOL

DISCIPLESHIP

DISCIPLING A GENER ATION THAT SEEKS PEOPLE INSTE AD OF PROGR AMS

by Barbara Neumann

W H Y I S CO N V E R S AT I O N A P O W E R FU L D I S C I PLE S H I P TO O L?

A QUICK

question for those of you dedicated to the discipleship process. Which would you say accomplishes more—knowledge and practical guidelines imparted by trained disciple-makers, or informal conversations that feel more like hanging out? For me, there was a time when this question was a no-brainer. My mind loves information and instruction like a detective loves clues. Keep ‘em coming and whatever problem you have is solved. That was before I started working closely with Millennials … and the ground shifted under my feet. I realized they weren’t as interested in my well-researched Bible study as they were in meeting me for coffee. I felt like I was suddenly on shaky ground, my tried and true practices in jeopardy. With furrowed brow, I thought, “What is this new thing they are asking me to do all about?” Like I said, I like information, so I decided to research the shift and see what I could figure out. And what I discovered is startling. Research shows that when it comes to the next generation, informal conversation is often more effective in prompting life change than formal instructional approaches. It turns out they are more responsive to people than programs. With piles of hard evidence in front of me, I had to consider adding new tools to my discipleship toolbox if I wanted to continue to impact this generation. But I didn’t get very far because I didn’t know how to do this. So, true to my own generational preferences, I started looking for information and instruction. But what I relate here is mostly the result of trial and error (numerous errors) and gleaning from others as I went. And I’m still learning how to do it well. Before I go any further let me clarify what I am not saying. I’m not saying that information and instructional approaches should be discarded. I continue to teach a well-researched Bible study every week. The discipleship process must always be grounded in biblical truth and practical instruction, so these definitely keep their place as tools in the discipleship toolbox. What I am saying is that the next generation also learns how to live a godly life through meaningful conversations, and these conversations prompt life change in ways formal instruction can’t. It’s not a matter of either/or, but of skillful use of both tools.

ANTHOLOGY / OCT 2017

It all starts with the way we’re wired. Positive conversation sparks a chemical reaction in the brain that releases the feelgood hormone oxytocin. This hormone enhances not only our ability to connect with the one we are speaking to, but to think empathetically, creatively, and strategically. In other words, positive conversation gets juices flowing that open up our mind and pull good thoughts and ideas out of us. Because this makes us feel good inside, we tend to remember the conversation. Even after many years most of us can remember a conversation that opened our mind and altered our life in some way. Because a sense of wellbeing follows this boost in positive brain activity, it seems that God designed us to seek meaningful conversation. In fact, our soul is hungry for these conversations, and when they are absent a sense of personal wellbeing is usually also absent.

21 S T C E N T U R Y B A R R I E R S TO CO N V E R S AT I O N

For Millennials two ways of life have all but eliminated the opportunity for this kind of conversation. The first way of life involves the screen that’s always present in their hand. Talking through screens amounts to contact. Contact isn’t conversation. Communication that produces the beneficial effects of oxytocin flowing through the brain doesn’t happen through grammar shortcuts and symbols. Information can be passed back and forth, but no one involved feels really connected or inspired. Little wonder that those who exist in a world of contact struggle with feelings of loneliness and isolation. Over the past few years, observers of young people have sounded an alarm about a second way of life that hinders their opportunity to benefit from the riches of conversation. Referred to as systematic abandonment, it describes the movement to fill kids’ lives with non-stop activities in an attempt to develop them. Dr. Chap Clark describes it this way:

“We’ve evolved to the point that we believe driving is support, being active is love, and providing any and every opportunity is selfless nurture. We have lost the ability to spend unstructured down time (with our kids).”1 Overscheduled lives leave little time for conversations that draw out ideas and develop a child inwardly. And in the end, young people are left with a deep longing. They wanted something more; they wanted adults who would see them and listen to their life. Many feel abandoned by the adults in their life, and desperate for unstructured down time with an adult who cares. We must be careful not to stereotype everyone in this generation, but the broad trend indicates that technology and a sense of abandonment have created hungry souls in many Millennials.

W H Y D O E S T H I S M AT T E R?

A few months ago, I sat at a coffee shop waiting to meet a young woman. She forgot our appointment, but it took me awhile to figure that out. While I sat by myself drinking my second cup of coffee, a lively young employee bused the tables around me. She paused and asked if I needed anything, but I told her I was fine, just waiting to meet someone. A mid-morning lull emptied the place out and I became more conspicuous sitting by myself. I gathered my stuff to leave when the young employee came over and asked if I would like some company. Taken aback because she was a complete stranger, I managed to say, “Sure! Have a seat.” She plopped down and asked, “What do you do?” I told her I was involved in ministry to women and was waiting for a young woman I mentored. “Tell me about you— what do you do?” She recently relocated to Houston from the Northeast seeking a new start in life. She was only twenty-six but already needed to push the reset button. I could tell she was talented and educated and this job was merely a holding place. The pain in her young eyes was hard to miss. Her frustration was apparent when she abruptly said, “Sometimes I wish God would just give me a roadmap so I would

know what to do.” It was obvious she had hit several painful dead-ends in her young life. I didn’t sense this young woman was a Christian, but I did sense she was desperate for a different kind of life, and some kind of guidance to help her get there. We only talked a few minutes because she needed to get back to work, but before she left she asked me if I would meet with her. Again, taken aback at this request from a stranger, I gave her my email and told her to contact me when she had time to meet. I never heard from her. I looked for her the next few times I was in the coffee shop, but she apparently moved on. Too many of our bright, talented Millennials are failing in life and ministry. Their challenges are unrelenting and they aren’t getting much help along the way. We see it in the business world where young entrepreneurs build wildly successful companies only to be removed from leadership due to character flaws or mistakes due to lack of experience. And the same thing happens in ministry—young believers write best sellers, have thousands who follow their blogs, write hit worship songs, and build mega churches only to collapse under the pressures and powerful temptations they face. Freshfaced college kids commit to the mission field and arrive in places where poverty and hardships cause them to tank. Others take a church staff position and implode over unmet expectations or negative feedback. In many of these cases our talented and committed Millennials walk away angry, wounded, soured on ministry, and in need of extensive rehabilitation. They are hurt, and we are hurt because the Body of Christ loses the excellent things they can contribute. And all this is happening right under our noses.

POSITIVE CONVERSATION GETS JUICES FLOWING THAT OPEN UP OUR MIND AND PULL GOOD THOUGHTS AND IDE A S OUT OF US.

I S T H E R E A S O LU T I O N?

We can offer a strong helping hand by engaging in meaningful conversations that pay attention to their life. These conversations set out a welcome mat that says, “Come in, sit awhile in this easy chair, partake of the nourishment here, and leave refreshed.” And research shows our next generation folks will hear words and ideas that will stick in their brain and prompt life change. And they’ll be back for more. The key is significant conversation, a back and forth flow of thoughts that gently open the deeper recesses of the soul. These conversations won’t feel threatening if they naturally flow from the young person’s current life situation. They instead stir a new thought, answer a question, present a new possibility, solve a problem, or create an eye-opening moment. Defenses come down and confessions of anxiety, confusion, fear, pain, or a skill gap can surface. The conversation feels good and the young person leaves feeling seen, refreshed, encouraged, guided, and supported. This is the level where words have sticking power and life change happens. It’s important these conversations feel unstructured—remember, our Millennials grew up with too many structured activities, and if they sense an agenda they’ll head for the exit. You want to foster a feeling of “hanging out.” It’s almost as if we take them back in time and offer the unstructured down time they missed growing up. But, you also want to spend this time on things that matter instead of chitchat about sports teams, where she got her purse, or what’s new with the kids. A little bit of hidden structure is not necessarily a bad thing. Gently structuring a significant conversation can help a young person advance in the discipleship journey. Pay attention to the young person. After comfortably settling in, turn the conversation in a more meaningful direction. Listen with the intent to understand. Hold back on giving your opinion. If you give advice before they feel heard it will be rejected. Ask questions that prompt deeper reflection. Your goal is to help them process what’s going on in their life and make godly

ANTHOLOGY / OCT 2017

decisions. Many times, light bulbs turn on when a situation is simply discussed with a mature, supportive person. Be real. But be careful not to take over the conversation. This is not about you, it’s about them. Discuss options and let them decide what to do. It’s my experience that God usually works slowly in our lives, and failure is part of the learning process. Be “for” them. Encourage, show concern, believe in them, point out their strengths, paint pictures of what success would look like, and celebrate when they do succeed. This type of atmosphere builds trust and draws them back to the easy chair for more “hang out” time and life-changing conversation.

CO N C LUS I O N

Our next gen men and women will selfselect the person they want to talk with about their life. Their choice may not be the one with the best personality, the most knowledge, or the one who’s most articulate. But it will definitely be one who has a welcome mat out, something any personality can do. The people who most effectively lead another to life change are the ones who listen, construct meaningful conversations that open minds, discuss the ideas that emerge during that positive period of time, and enable the young person to walk away feeling good. Discipling the next generation requires placing another tool in our discipleship toolbox and learning how to use it. Although instruction and training remain important for competency, conversations that connect, refresh, encourage, guide, support, and alleviate the loneliness that’s so prevalent in this generation must be close by. Still thinking? Ask any Millennial who’s been fortunate enough to have this experience to tell you about it. 1. Chap Clark, Hurt 2.0: Inside the World of Today’s Teenagers (Grand Rapids: Baker Academic, 2011), 30. Dr. Barbara Neumann is Academic Advisor and Adjunct Professor in the Educational Ministries and Leadership Department at Dallas Theological Seminary.

CONVERSATION GUIDELINES Here are a few guidelines for gently structuring a significant conversation that helps a young person advance in the discipleship journey: 1. PAY ATTENTION TO THE YOUNG PERSON. Sounds easy, right? But it actually takes work because as we listen our own minds continually interrupt with thoughts about ourselves. Let these thoughts pass right on out. You don’t need them right now. Trust the Spirit to bring noteworthy thoughts back to you at the end. Focus on hearing what’s being said and seeing the person in front of you. See the world through their eyes instead of yours. Listening and correct understanding is critical for discernment. 2. DON’T MULTI-TASK. Put your phone away. Most Millennials grew up with parents distracted by their devices, and keeping one eye on your phone signals that you don’t really have time for them. 3. AFTER COMFORTABLY SETTLING IN, turn the conversation in a more meaningful direction. You might say something like, “What’s on your mind today? What’s going well right now? What’s going not so well? How’s your heart? Is there anything that’s discouraging you? Anything you feel unprepared for?” Listen with the intent to understand. Hold back on giving your opinion. There may be a time for that, but it’s not early on. If you give advice before they feel heard it will be rejected. 4. ASK QUESTIONS THAT PROMPT DEEPER REFLECTION. For example, “Can you explain what you mean by that? What was behind your thinking at that time? Why do you think that was the best choice? How did that make you feel? What do you think you should do now? Are there other options? What do you think God might be doing in this situation? How would you like to grow?” Help them process what’s going on in their life and make godly decisions. Many times, light bulbs turn on when a situation is simply discussed with a mature, supportive person. 5. WAIT TO THE END TO IDENTIFY ANY ISSUE OR PROBLEM YOU SEE. Early conversation may not reveal the real problem or question that’s foremost in their mind. Once you think you’ve discerned what’s on their heart, you might say something like, “As I listen to you it seems you’re struggling with fear right now. Is that right?” Then help them to think biblically and make decisions in line with their faith. 6. BE REAL. If appropriate, share a time you struggled with the same thing. But be careful not to take over the conversation. This is not about you, it’s about them. 7. DON’T FIX THEM. Not your job. Discuss options and let them decide what to do. They may make the wrong choice, but if your welcome mat is out they’ll come back and process the failure with you. It’s my experience that God usually works slowly in our lives, and failure is part of the learning process. Be okay with that and keep talking. 8. BE “FOR” THEM. Encourage, show concern, believe in them, point out their strengths, paint pictures of what success would look like, and celebrate when they do succeed. This type of atmosphere builds trust and draws them back to the easy chair for more “hang out” time and life-changing conversation.

EVANGELISM AND MILLENNIALS –» Coaching or Demanding?

by Jim Raymo

Tent meetings? Four Spiritual Laws confrontations? Evangelistic Crusades? Door to door visits? Different generations have approached evangelism in a variety of ways. — “Builders” and “Silents” (born before 1946) emphasized proclamation. Crusades, tracts, and radio and television broadcasts were used to provide Gospel content and motivate people to respond. Succeeding generations have tended to stress demonstration of the gospel in compassionate caring, loving concern, and social justice. Both approaches to evangelism are necessary and biblically mandated. Romans 11 clearly states that if people do not hear the content of the Gospel, they have no way to know who Jesus is and what He did. 1 Corinthians and James explain that if all Christians do is talk, without showing compassion, people simply hear a distracting noise.

he Millennial generation (born 1980 through 2002) has passion for Jesus and loves worship directed towards Him. But “telling” people what to believe goes against many Millennials’ inclinations. Postmodern elements may have crept, consciously or unconsciously, into their thinking, resulting in disdain for metanarratives (big story ideas that apply to everyone: political, philosophical, religious, etc.). Or possibly they have imbibed elements of the pervasive moralistic, therapeutic deism of our culture that sees

God as real, but uninvolved except in times of crisis. They often view a Christian life simply as one that is lived ethically and morally. Although most of my research on Millennials is based on North American data, while serving as the USA Director for WEC, I participated in many hours of discussion with mission and church leaders from other parts of the world. The pastor of a large church in Seoul, Korea represented a prevailing attitude when he explained that the influence of the West is increasingly felt in his church and nation. Imported fashion, music, television, movies, and social media all have contributed to departure from tradition among Millennial young people that older generations in countries everywhere find troubling. Even Christian Millennials who may be genuinely eager to share the life and teaching of Jesus with others are not certain how to proceed. Concern about “turning people off” or not having answers to difficult questions results in hesitancy to share their faith. They often seem more certain that they don’t want to appear as if they “know it all” or are religious salesmen than that sharing their faith is a natural part of being disciples of Jesus.

n acceptable starting place in evangelism for most Millennials is demonstrating compassion, honest transparency, patience, and acceptance. They are pleased to consider intentionally “hanging out” with people to build trust/bond relationships which demonstrate concern for them as persons. But, the challenge for Millennials exists in making the transition from demonstration of Christian attributes to expressing or explaining Christian content. Unfortunately, if loving concern for people is not connected to giving “reasons for the hope that is within us”, Millennials may be regarded as a tolerant and humanitarian group of people, but those they’ve helped may go away with no exposure to the Good News of Jesus. The approach and ethos of writers like Gabe Lyons, in his book, unChristian: What a New Generation Really Thinks about Christianity…and Why it Matters, resonate with Millennials. In due time, the name of Christian will come to represent something refreshing and positive. One new friendship, a compassionate hug, a kind word, a positive outlook or a well-meaning affirmation will go a long way to seeing Christ’s reputation revitalized through the culture. . . we should be challenged to become the kind of Christ followers, friends and neighbors who are humble and full of grace, love and compassion.1 However, demonstration without proclamation can leave the impression of “good” people, but not inspire anyone to make a significant change in his or her life. Both are essential parts of evangelism, as Aida Bescancon Spencer comments: When I was a community organizer among Hispanic Americans in New Jersey, at one get-together

–» Three Ideas for Engaging Millennials In Evangelism 42

ANTHOLOGY / OCT 2017

the director of Adult Education, the director of the YWCA (who was Jewish) and a prominent Hispanic woman came to compliment me on my work as an organizer. I knew then that if my actions remained uninterrupted, I would simply get credit as a ‘good person.’ I replied, in much fear and trembling, ‘The reason I am a good community organizer is because I am a Christian.’ That statement caused a pause in the conversation, but then one of the women replied, ‘Because I have seen your actions, I take seriously your claims.2 God has called every generation in every culture to preach the gospel to all nations and all people. This commission requires us to make every effort to call the Millennial generation to a commitment to evangelism.

illennials need to be prepared for the reality that some with whom they share their faith may be receptive and demonstrate appreciation, but others may not. This can be painful for Millennials who desire, almost above all, to not appear pushy or intolerant. It cannot be too strongly emphasized that being rejected or “turning someone off” is tantamount to catastrophe for Millennials. Paul expresses this potential stumbling block in characteristically metaphoric language in 2 Corinthians 2. In first-century Rome, upon returning from a victorious military campaign, the Roman army would march in triumphal procession through the city, parading captive enemy soldiers past throngs of adoring citizens. Priests waved bowls of burning incense, which provided a familiar fragrance of victory for the Roman soldiers and crowds. But to the defeated army, the same fragrance spoke of death. They knew at the end of the procession they would be

Millennials listen most closely to other Millennials. Invite Millennials who are passionate and effective about sharing their faith to speak to and interact with youth. Their ability to connect with other young people in ways older people may struggle with can be informative and eye-opening.

Millennials want to establish bridges of commonality, similarity, and connection with people before they feel sharing their thoughts about faith is appropriate. — executed or enslaved. To some, those who share the Gospel are a fragrance of life and hope, but to others, a condemning stench. Apart from God’s strengthening help, young evangelists may hesitate to speak to avoid people’s (particularly their friends and peers) rejection.

illennials want to establish bridges of commonality, similarity, and connection with people before they feel sharing their thoughts about faith is appropriate. John Stott has suggested three points of universal aspiration of Millennials in many cultures. They long for:

Millennials have proven to appreciate input and coaching from older generations. Treating younger people as though they have something to offer is helpful. All of us appreciate being able to contribute our abilities and insights to others, and the younger generation can also gain much from the wisdom of more mature people.

1. Transcendence—a sense that there may be something or someone larger than and beyond the immediate, empirical things of life. 2. Significance—a sense that an individual’s life has purpose and a meaningful origin. 3. Community—a sense that in this fragmented world and the culture, the individual can belong to a family (not necessarily a biological one). When it comes to cross cultural ministry, including evangelism, Millennials appreciate the need for relevant preparation. Most Millennials would never consider doing ministry in any long-term context without knowledge of contextualization that applies

Encouraged Millennials to: learn from books such as Millennials in Ministry, or my book Millennials and Mission; join a ministry promoting evangelism; practice sharing the gospel with friends in their own sphere of influence, and remember that actions can support and authenticate proclamation, but not substitute for it.

Millennials have acute “baloney detectors” and will withdraw from anyone trying to control them with flattering, disingenuous speech. — beyond language acquisition to include worship style, church governmental methods, justice intervention. etc. They are consciously wary of importing any Western style church structure, and anticipate working with emerging local leaders who will determine biblically appropriate forms, including evangelism methods, within the local context. They understand the gospel must be presented in terms that are clearly understood in the recipient language, but also that truth must remain distinct from syncretistic mixtures.

ost Millennials pride themselves on their appreciation for other cultures. However, this can be a problem. Tolerance has had such an impact on this generation that even though its members want to avoid syncretism, their intense desire to respect, be sensitive to, and embrace as much of a new culture as possible may cloud their assessment of what is biblical. Interestingly the dictionary definition of tolerance is: “a fair, objective, and permissive attitude toward those whose opinions, beliefs, practices, racial or ethnic origins, etc., differ from one's own; freedom from bigotry.” But in today’s world, tolerance has come to mean a person needs to embrace all beliefs and practices of another as normal and right, or be labeled a narrow-minded “hater”. Charles Kraft observes:

ANTHOLOGY / OCT 2017

It came as a bit of shock that most of what I had learned in Christian college and seminary … was inappropriate or irrelevant to the Nigerians I worked with … So, I believe in anthropology for everyone—but only as a means, never an end. Respect for people of other cultural worlds is a Christian principle. But the absolutization of tolerance—is in no ways Christian. The Gospel, not simply tolerance (syncretism) is to be communicated into everyone’s world.3 Millennials need to realize that if the Biblical worldview is truth, standing firmly upon it is not unloving. In fact, not sharing that which has eternal significance for each person would appear to be the unloving action. In cross-cultural situations, articulating the exclusive claims of Christ is neither arrogant nor presumptuous. Ravi Zacharias writes: Every religion, without exception, has some foundation beliefs that are categorically nonnegotiable and exclude everything to contrary. You see, truth is, by definition exclusive. If truth were all-inclusive, nothing would be false. And if nothing were false, what would be the meaning of true? Furthermore, if nothing were false, would it be true to say that everything is false? It quickly becomes evident that nonsense would follow.4

ossibly most crucial for inspiring Millennials to evangelism and for their successful assimilation into our evangelistic organizations, whether church, mission agency, or mission team is the way in which we treat them. As suggested earlier, we need to strive to make them feel genuinely a part of the team. We need to learn to appreciate their opinions and questions, especially about “why we do things the way we do”, as honest queries, not as threats. When inviting and integrating them into our organizations for ministry including evangelism, we need to be aware of the following “deal breakers” for Millennials: 1. Unwillingness to consider the young worker’s ministry aspirations. If we attempt to force the mission/church’s vision on a Millennial without consideration of his/her dreams and gifting, we will lose them. We need to coach them on the importance of gospel sharing not just direct them. 2. A distorted presentation of the ministry’s strengths or successes, or criticizing another agency/church as a sales technique to get the young person to join our “club.” 3. Demanding instead of mentoring. These young people want coaches and mentors who convince them by genuine life and words rather than heavyhanded leadership. 4. Treating them as second-class missionary citizens. Though they may be new to a field, they want to be accepted as “brothers and sisters” who have something of the life of Jesus to share with us. 5. Lack of opportunity and scope for worship. Millennials love to have room for worship in the style that is familiar to them and the opportunity to engage and lead a team in new forms and music of worship. Here there is also opportunity to mentor them into appreciation for other styles, including the rich musical history of the church.

6. Immediate demand for long-term commitment. These young people do not come from a background of making long-term commitments or loyalty to an organization. They will commit to continue to work alongside others with similar vision and direction incrementally as they see their gifts used and appreciated. 7. Criticism. Leaders should try to coach and counsel, not criticize and rebuke. Meetings with Millennials should be informal and when possible over a meal. They will often hesitate to make an appointment and come to the leader’s office. When approached casually, even regarding substantial issues, Millennials will be more willing to relax and engage in listening to matters of concern to the leader. 8. Real or imagined discrimination. Millennials disdain any appearance of prejudice and love multicultural expression on a team. They love to learn from internationals. They are also likely to have their own unrecognized prejudices and again can learn from mentoring and example.

inally, these suggestions, to be successful, must be overlaid with a genuine appreciation for the new young worker. Millennials have acute “baloney detectors” and will withdraw from anyone trying to control them with flattering, disingenuous speech. When they believe leaders have their best interests at heart and demonstrate a humble commitment to Jesus, their hearts will connect with those leaders. They want to walk and work alongside others, including seniors with evangelistic experience who continue to be learners together with their younger colleagues. Risking, winning, failing, and growing with the Millennials can result in staggering blessing for the advance of God’s Kingdom, particularly when their passion for Jesus can be applied in evangelistic efforts. References are available in the online version of this article. Dr. Jim Raymo is Director of Graduate Studies at Bethany Global University.

Listening Well Teaching Pastors and Church Planters to Exegete Their Context BY SUE RUSSELL

T H E C O N T E X T for church planting in the United States is continuing to rapidly change. The era of postChristendom, the decline of membership in traditional churches, the rise of “nones”, the growing diasporas have led church planters and pastors to develop fresh ways of reaching people for Christ. Movements such as the emerging church, fresh expressions, and “third space” churches are seeking to reach people in this new context. Many pastors and church planters are taught how to exegete the Scriptures to effectively communicate the gospel. However, it is just as important to exegete the unique context and people whom they seek to reach. Why Ethnographic Tools

A Asbury Theological Seminary has created a class, Missional Formation, to teach pastors and church planters how to study and engage the context in which they work. The course integrates theological foundations for mission, social science understandings of cultural contexts, and missiological application. The students use ethnographic methods to study a specific context. There are three areas that we address when teaching ethnographic methods to pastors and church planers. The first is the “why”, the second is the “how”, and the third is the “so what”. I briefly discuss all three below.

I was working in Bible Translation in Southeast Asia. I was a young, single woman and a new Christian working with a committee of local Christian leaders. I soon discovered that Galat 1 leaders had their own ideas of how to organize the translation project. The “ah-ha” moment for me came when they planned a two-week community translation church session and decided to hold revival meetings in the evening. The last night of the meetings I sat in the back of the church and watched as every member of the host church thanked the committee for coming. In that moment, I realized this is what God intended for the translation project, Galat helping Galat.It was their project and I was not in charge. I knew this was right but I didn’t know why. When I returned to our office after the meetings two anthropologists had arrived to teach ethnographic methods. They asked me to share what I had just experienced and then they told me that this type of partnership was the new direction in translation projects around the world. They taught us concepts and methods over the next two weeks that helped me understand Galat leadership, decisions making, and relationships so that I could be more intentional in being a partner.

Ethnographic tools are a way of enhancing what pastors and church planters are already doing. Most are already good listeners and observers of people. Ethnographic tools provide them more ways of being intentional doing this. It also helps them ask questions in a way that is nonthreatening to others. Ethnographic methods create a space in which they invite people to share their story. Several pastors remarked how much people appreciated their willingness to listen to their stories. Listening intentionally is a way of showing compassion and care for others. Ethnographic methods also allow you to discover why people are or are not participating in particular ministries. Many times, we have preconceived notions of why people seek out our church or ministry. Ethnographic research often shows that their reasons are often entirely different. For instance, one pastor thought students were coming to youth group because they liked the worship, the games and the food. The staff put a lot of effort into to those aspects of the meeting. However, when he interviewed people he discovered what the youth enjoyed most was connecting with people in their small group. Knowing why people participate allows us to be more intentional in meeting people’s needs.

ANTHOLOGY / OCT 2017

How to Do Ethnographic Tools

There are four categories of ethnographic tools that are used in research; Interviewing, observing, mapping; and archival data. Within each of these categories there are different types of tools that are useful to help discover what people are thinking.

Interviewing

When I introduce the concept of interviewing, most people think of a questionnaire or a list of predetermined questions. The problem with questionnaires is that the questions are formed based on assumptions and preconceived notions about our programs and people. For instance, if we think the type of worship is what draws people to church we may focus questions on the type of worship they prefer. This is researcher-directed interviewing. The researcher wants to know the answer to their questions! However, the most effective research is subject driven. One of the most important types of interviews is the open-ended interview. In this type of interview the subject does not answer the researcher’s questions, rather the researcher invites the subject to tell a story. This type of research allows us to listen to the questions, concerns, interests, and goals of the people to whom we are ministering. It is a process of discovery and although we think we have a pressing question we need to answer, we may discover answers to questions that we never thought to ask, but they are extremely important for the life of our church. For instance, if you are interested in what people like about worship at your church there are several types of questions you could ask. A yes or no question would be “Did you like the worship at church today?” A more open question, but still researcher driven is “What did you like about our worship today?” Here you would get a fuller answer, but you are restricting their answer only to their worship experience at your church. But if you ask them to tell a story, “Tell me about one of your most meaningful worship experiences?” you open up an opportunity to hear what moves a person in worship. There are several advantages to this kind of interview. First, it

is less likely that the response will be based on instance, let’s say you are studying your adult felour own assumptions. When we ask more direct lowship classes and found that people enjoyed questions we tend to bring our own assumpthe fellowship and the opportunity to explore tions into the questions and might miss some Scripture together. Some semi-structured quesvery important information. For instance, one tions might explore this area. “Tell me about student thought the reason people did not join some ways you have enjoyed fellowship with small groups is because they didn’t know the the class? What are some of your favorite expebenefit of small groups. He assumed people just riences? What are some ways you get together needed more information. The initial questions as a class?” These interviews typically have 5–6 he formed were based on this assumption and prompt questions in a specific area and are were directed at finding out what people knew asked of several people. about small groups. I suggested that he ask peoThe final type of interview is the questionple to tell him stories about what they enjoyed naire. Questionnaires allow you to find out how about church. What he discovered was people broadly an opinion or phenomena exists across were already involved in a larger group on Sunyour population. For instance, if you find in your day and just didn’t have time to add more cominterviews people want a shorter service with mitments. They understood the value of small more hands-on experience; a questionnaire will groups but had small children and Sunday was allow you to survey whether this is just the opinthe best time to enjoy fellowship. He successfully ion of a small group or if it is the opinion of a created small groups that met within the larger broad range of people; young/old, male/female, adult fellowship they were already attending. etc. The best questionnaire is built upon data Another advantage of asking people for a from your other types of interviews. story is that you are getting real data versus a hypothetical situation. Sometimes in interviews Observation people will tell you the ideal or what they think The second ethnographic tool is observation. you want to hear. However, when they tell you a Observation is often a good check on what peostory they are telling you about something that ple tell you. Many times in interviews, people actually happened. They are telling about their will tell you the ideal, but observation will show experience not trying to find the ‘right’ answer you the real. For instance, when I was studying to your question. language use among Asking questions that Galat mothers many Knowing why people elicit a story also lessens told me that they spoke the power relationship the national language participate allows us to you may have with your to their children so that be more intentional in congregation. You are not their children did well in seeking information or school. However, while I meeting people’s needs. answers to your questions, was talking to a mother but are asking them to she scolded her children tell you about their experiences. What pastors in Galat. What she said was different than what discover is that people are really open to telling I observed. It is an interesting area for further inthem stories about their favorite experience vestigation when the ideal and real are different. at a church, a time when they felt close to the Just as with interviewing, there are several ways Lord, how they came to their church, how they to conduct observation. got involved in a short-term mission trip, etc. It The first way to observe is what is called a provides a whole new perspective on the topic grand tour observation. In this kind of obserthey were researching. vation you are trying to gain the ‘big picture’ Another type of interview is the semi-strucof your context. You want to discover what the tured interview. In this type of interview, there place looks like, who are the people, what are is still room for stories but you are directing the they doing, what kinds of objects are they using. interview with structured questions. The quesThink of entering a grocery store for the first tions asked in a semi-structure interviews arise time. You need to know where things are, who out of your open-ended interviews and try to dipeople are (fellow shoppers, clerks, managers), rect people to talk about a more specific area. For what people are doing, how to pick up objects,

how to check out, etc. If you are new, you may of the Scripture in the service. However, when have to observe several stores to know there I remembered that the national language was is a general pattern in how things are laid out, used in formal settings and Galat in informal procedures etc. settings this made sense. The Scripture reading When I was teaching a seminary class called was a formal ritual in the church service. Later I Church and Society, one of the first projects I attended a home study, an informal setting, and had students do was a grand tour of the neigheveryone pulled out their dog-eared Galat New borhood where their church was located. They Testament. By focusing on one particular aspect first walked around the immediate block, then of your research you may see details you may not drove a mile perimeter, and then drove a fivehave noticed. mile perimeter. The purpose was for them to get to know the people in their neighborhood, what Mapping resources were available, what needs might the Another ethnographic tool is mapping. Mapchurch address, where were local gathering ping can contribute to our understanding of our places, etc. One student discovered that there research topic because spatial arrangements can was a homeless man just blocks from his church. also tell you a story. Where people sit, how the Others discovered that the demographics of the room is arranged, where rooms are located often neighborhood were very communicate meaning different than the memabout people or the orbership of their church. When the “ah-ha” moment ganization. For instance, The second type of you have different expechappens in the research observation is participate tations if you walk into a … ethnography becomes observation. This is probroom that is arranged in ably the most intense way rows versus one that is ara tool for ministry. to observe because you ranged in a circle. fully participate in the We all have cultural exactivities of the group. Often it is casual converpectations in the use of space. If we understand sations you have as a participant that make some those expectations, we can be more intentional of the best data. Participant observation could about communicating expectations. For inoccur after a church service drinking coffee or stance, in a seminary classroom there is student at a potluck or during a break in a meeting or at space and professor space. Generally, the profesa birthday party for a colleague. While you are sor space is the 10 feet in front of the first row observing others, you make notes of your own of students. Professors are free to move around participation and what you are experiencing. in that space, but generally when in that space Sometimes when you are involved in the event, they are the expert. Communication and quessuch as a church service, it is not appropriate to tions are generally controlled by the professor. take notes at the time. But you can make some Students need to be invited into professor space, jottings and then write down what you observed generally to give presentation or a demonstrawhen the event is over. tion in which the student becomes the expert. A third type of observation is a focused For discussion, many professors will step into observation. A focused observation is one in student space and even sit in one of the available which you study in detail one aspect of your chairs in student space. Most do this intuitively research question. For instance, when I was but by doing so they have left their ‘expert space’ studying language use for Bible translation, I and become a peer. Discussion is now free to made detailed observations of the language flow between all members of the class. used in Galat church services. I observed that If you want people to connect in a fellowthe national language was used for the more ship group, how is the seating arranged? Small formal ritual parts of the service and Galat used groups around tables are much more condufor the informal portions. Later, after the New cive to conversation than chairs in rows. Testament had been published, I was interested if the Galat Scriptures were being used. I was at Archival Data first disappointed that the national language The fourth tool is archival data. What translation was still used for the formal reading I mean by archival data is material that is

ANTHOLOGY / OCT 2017

already available, either in print or other media. Most churches have Facebook pages, web pages, or use other social media. It is informative to view these to see if the message at the church is the same as the message on these sites. For instance, the church I attend in Southern California is the most multiethnic church I have ever attended. I was curious to know how intentionally they were in depicting this in their media. To answer this question, I studied the posters they had on the wall, visited their Facebook page and their website, and even listened to their sermons on YouTube. What impressed me was the consistent message of “We are a multiethnic, multigenerational church” throughout their social media. It was part of their DNA. Archival data can be used to trace historical trends, how programs were implemented, and how decisions were made. They also provide the ‘story’ of the church and its public face.

The “So What?”

After collecting data from interviews, observation, mapping, and archives you have to determine what it means—the ‘so what?’ Most people are not familiar with analyzing ethnographic data. However, analyzing ethnographic data is very similar to writing a research paper or other report. When you write research papers or reports you gather books and take notes about

a subject from various sources. From this data, you outline three or four themes that contribute to your overall thesis. You then support each of these themes with the data you found from books. Analyzing ethnographic data is very similar. You are looking for common themes that arise from what people have told you. Many times, in the analysis people discover something they were doing intuitively was very effective and meaningful to people. This is when the “ah-ha” moment happens in the research process and ethnography become a new tool for ministry. Discovering this allows them to be more intentional. It has often lead to significant and positive changes in their ministry. For instance, one student noticed that the percentage of single immigrant men attending his church was far greater than the community population and wondered what attracted them to his church. He interviewed several of them and discovered one of their favorite experiences at church was the meal after the service. He also discovered it wasn’t the food that was the draw, but rather the men felt like they were with family. As single men, they missed their homes and families and church had become their family away from family. By seeing the effectiveness of what he was doing intuitively he was able to strategize how to more intentionally reach out to this segment of the community.

Conclusion

The changing landscape of the American culture has created a need for new approaches to ministry and church planting. Pastors and church planters can no longer rely on proven methods but need new tools so they can understand the context in which they minister. Ethnographic tools provide a way in which they can discover the people, the needs and the interests of the communities in which they are located. By integrating ethnographic analysis with missiological application, pastors and church planters often have an “ah-ha” moment. These tools enable them to do more intentionally what they knew intuitively and that leads to a greater impact in the lives of their church and community. 1. Name changed. Dr. A. Sue Russell is Professor of Mission and Contextual Studies at Asbury Theological Seminary.

â&#x2013;˛

We leaders need to wear spiritually self-adjusted glasses ourselves and make corrections when our spiritual sight becomes impaired.

REFOCUSING ON

N G E

L I S M Prescription for Missional Astigmatism by Ramesh Richard

he Christian Faith experiences weakness, even rapid waning when

evangelism is lost in the heart, mind, and activity of its adherents. Christianity on both sides of the North Atlantic arc provides empirical proof of evangelistic neglect leading to missional collapse, and dare I remark, civilizational decline. First, then a confession, and then some convictions for your personal and agency considerations toward spiritual and organizational restructure.1 “Uncorrected poor vision is one of the most pressing problems in the developing world. The World Health Organization estimates that 180 million people—90 percent of them in poor countries—suffer serious visual impairments.”2 In a place like Ghana, getting glasses can take a week’s travel and several months’ wages. Sometime ago I read of an Oxford University physicist who developed a novel remedy—eyeglasses that allow wearers to correct their own vision with no need for an optometrist. He calls them “adaptive glasses.” Their lenses are filled with silicone oil and form a chamber bounded by polyester film. Turning a small frame-mounted pump changes the amount of oil in the lenses and, therefore, the power of the glasses. Users adjust the oil levels on each side until they can see clearly, a process that takes about 30 seconds. The glasses do not correct astigmatism, but they are effective against nearsightedness and farsightedness.3

I wrote a “wow” in the margin of that joyous news item. I also saw the many obvious connections between the article and evangelism. People, billions of individuals, desperately need help in their spiritual blindness for “The god of this world has blinded the minds of the unbelieving” (2 Corinthians 4:4 NASB). While the idea of fluid-filled lenses has existed since the eighteenth century, the notion of Jesus being the correction for spiritual astigmatism has existed for two thousand years. Paul implicitly reveals the only solution to spiritual blindness: “The god of this world has blinded the minds of the unbelieving so that they [the spiritually blinded, unbelieving, and perishing] might not see the light of the gospel of the glory of Christ” (2 Corinthians 4:4 NASB). When the light of the glory of Christ descends on the blind, Christian conversion happens.

ANTHOLOGY / OCT 2017

CO N FE SS I O N

While the idea of fluidfilled lenses has existed since the eighteenth century, the notion of Jesus being the correction for spiritual astigmatism has existed for two thousand years.

Exploring the metaphor of the adaptive glasses took a far more personal twist. It was I who frequently experienced missional visual impairment. Spiritual astigmatism in my own life had been tackled at my conversion. But my problem of farsightedness (nearby objects blurred) needed ongoing correction … and affected the nearsightedness (distant objects blurred) of the ministries I serve. Though evangelism is included in our organizational name, and I have taught evangelism at a rather well-known institution (founded by an evangelist), I/we needed personal, organizational, even institutional correction. I find that evangelism is primarily undertaken among leaders and professors by proxy. We get so involved in the vocationally important (nearsighted) and existentially immediate (farsighted) that we lose sight of the critically important, the highest rung in the ladder of Christian responsibility to humanity—personally bringing news of the Lord Jesus to the lost everywhere—as widely, wisely, and winsomely as possible. And all without delay. We leaders need to wear spiritually self-adjusted glasses ourselves. We need to turn the wheel on the pump of our Christian glasses to release the fluid, find the best level of adjustment, close the sealing valve, and work the adjusters in order to see the lost more clearly. Each time our own spiritual sight becomes impaired, distracted by the circumstance, and occupied with the urgent, we need to repeat that adjuster sequence. We shall not become comfortable with our loss of vision nor justify the retreat from personal evangelistic involvement. To you as a Christian leader who interprets reality for your organization, I invite you to revisit your personal involvement in evangelism. Have pressing administrative responsibilities, or apparently more “successful” projects, competitively drowned evangelistic aliveness in your soul? Have you downgraded evangelism in your heart, though not in words? When was the last time you personally introduced someone to salvation? Or organizationally rejoiced with the angels of heaven over one repentant sinner?

Has all this resulted in the organizational marginalization of evangelism as the foundation for obeying our Lord’s personal, final, global Commission? If assessed by the allocation of personal time and mind, organizational personnel, and resources, would ministry auditors conclude that your agency has shelved evangelistic activity? If you don’t have evangelistically clear eyes, you can’t live a basic evangelistic life; and if you don’t personalize evangelistic activity, you can’t lead your missions agency toward evangelism. Will you join me in personal confession, today, perhaps, on your knees—a good posture of confession—about this lack? Now, to the missions agency you serve as leader. Some among us evangelicals have too often been eloquently accused for focusing on salvation rather than discipleship—“many converts, few disciples!” Or sharing a message of “fire-insurance” for the future rather than obedience to the whole gospel in the present situation of people. It may be proclamation evangelism by word without demonstration by deed, or a transactional closure approach towards conversions rather than the transformational nurturing of disciples. Perhaps evangelism itself, though as a concept or activity, it is missionally deficient or culturally irrelevant. And all this without the adversarial stereotyping of evangelicals (an otherwise “good’ word, evangelical from εὐαγγέλιον!) by pollsters, politicians, and public intellectuals!

That contrarian phrase, the divine and yet, provides salvation hope for unbelievers in spite of their present and sorry situation. CO N V I C T I O N

I expound biblical-theological conviction for refocusing and revaluing evangelism, that goes beyond personal confession. For we don’t implement what we merely believe, we carry out what we value. When we personally, organizationally and institutionally revalue what we have unintentionally devalued, we will intentionally rebalance our programs and curricula to demonstrate evangelistic priority in our projects and resource allocation.

The Spiritual Situation of the Unbeliever

A biblical sample of the current but correctable status of nonbelievers renders pause for believers as well as possibilities for the nonbelievers. These convictions stimulate involvement and beckon our investment in evangelistic ministry. Please process slowly and deeply. People who have not yet called on the Lord Jesus are sinners and yet can be justified (Galations 3:22–23) guilt ridden and yet can be forgiven (Acts 13:38) dead in tresspasses and sins and yet can be made alive (Ephesians 2:2–5; Colossians 2:13) asleep and yet can be awakened (Ephesians 5:14) unsaved and yet can be saved (Acts 16:30–31) enslaved and yet can be freed (John 8:34–36) cursed and yet can be redeemed (Galations 3:13–14; 1 Peter 1:18) sick and yet can be healed (1 Peter 2:24) lost and yet can be found (Isaiah 53:6; Luke 15) blind and yet can be cured (John 9:35–41) unrighteous and yet can be declared righteous (Romans 3:23–26) eternally condemned and yet can be acquitted (John 3:18) spiritually hungry and thirsty and yet can be nourished (John 6:35) empty and destructible and yet can be possessors of full life (John 10:10) burdened and weary and yet can find rest (Matthew 11:28) imprisoned by the dominion of darkness and yet can be rescued (Colossians 1:13)

ANTHOLOGY / OCT 2017

That contrarian phrase, the divine and yet, provides salvation hope for unbelievers in spite of their present and sorry situation. God designs and builds the longest spiritual suspension bridge known, needed, and possible—from earth to heaven. Heaven’s “and yet bridge” is woven with several strands so that nonbelievers can indeed be brought to God’s heaven if the strong cables are anchored at both ends. Fortunately, that condition has been met in heaven and history. Heaven’s end of God’s “and-yet bridge,” the farther side, is anchored in God’s eternal choice. That eternal choice is not only a past event but a present and future event, for eternity comprises all aspects of time. The earth’s side of God’s “and-yet bridge” needed an anchor too. God certainly could not anchor it in fickle, sinful, human beings. So he sent his one and only Son to anchor the suspension bridge of salvation on the earth by his death and resurrection. Presently, the Holy Spirit shuttles as “the traveling wheel” between heaven’s side and the earth’s side. He lays successive parallel strands—one of which is evangelism—to build salvation’s suspension bridge for each person, drawing individuals to call on Jesus, and experience God’s and yet actions.

The Instrumental Necessity of Evangelism

The successive, parallel strands for a person to savingly call on the Lord Jesus are sequenced in Romans 10:14–15: 1. A sending of the preacher 2. A preaching of Jesus 3. A hearing about Jesus 4. A believing on the One For an unbeliever to call on Jesus takes believing, which takes hearing, which takes preaching, which takes a preacher being sent. The Holy Spirit of God lays the cable at each one of these levels. He orchestrates the sending of the preacher, empowers the preaching of Jesus, moves the individual from exposure to salvific hearing, and inclines his heart toward believing on the One. Then the Lord richly blesses any caller (Jew or Gentile) with salvation (Romans 10:13).

Listening Well

Our role in the Holy Spirit’s strand-laying concerns the effective presentation of Jesus in the hearing of unbelievers. We responsibly prepare to evangelize effectively, for they cannot hear without a preacher. Turning that hearing into calling by believing, lies in the Holy Spirit’s court of responsibility, not ours. Yet in God’s economy throughout history, he has utilized our evangelism as a necessary instrumental step toward unbelievers’ salvific hearing. The instrumental necessity of evangelism varies from the efficient necessity of evangelism. Evangelism doesn’t cause salvation any more than a hammer causes a wooden fence, a lens causes light, or a pen causes a book. Yet the general reality is clear: there is no wooden fence without tools, no reflection without lenses, no writing without writing instruments, and no human salvation without evangelistic activity.

The Lord Jesus as Exclusive for Human Salvation

Four aspects of Jesus’s personal and salvific necessity control our motivated involvement in evangelism. I derive all these from Peter’s simple declaration in one of the first evangelistic presentations ever: “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12 ESV). 1. Uniqueness of Jesus. There is no salvation outside the person of Jesus. 2. Exclusivity of Jesus. There is no salvation without the name of Jesus in preaching, hearing, and believing—an epistemological need. 3. Universality of Jesus. There is no salvation for any in the whole world of human beings without the person and name of Jesus—universal sufficiency. 4. Necessity of Jesus. The person and name of Jesus is the sufficient and necessary means of human salvation—an ontological necessity.4 If we aren’t convinced of the uniqueness, exclusivity, universality, sufficiency, and necessity of Jesus in human salvation, the life-changing content in evangelism will be blunted.

The Destiny of the Lost without Jesus

Those who do not call on Jesus experience lostness forever, a separation from God’s life eternally. Hell militates against every muscle, grates against even the crustiest fibers in my being. Like C. S. Lewis, “there is no doctrine I would more willingly remove from Christianity than this if it lay in my power.”5 The unbeliever does not need to do anything to be

lost forever. The most beloved Bible verse of all time, which narrates the incomparable love of God for the world (John 3:16), implies the obvious: one believes on Jesus to not perish, but whoever does not believe on the Son is already perishing and continues to perish (cf. 2 Corinthians 2:15; 4:3). The wrath of God that already is upon him, “remains on him” (John 3:36). Physical death only confirms an unbeliever’s eternal lostness and hurls him into an eternal hell. The nature of hell as literal—“a real place where people suffer eternal fiery torments”—or metaphorical—“an anguished state of existence eternally separated from God”6—can be reduced to mere theoretical discussion or cause intense angst in the heart of the evangelist. America’s most brilliant thinker, the theologian of the heart orated, “The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow.”7 Just as our best thoughts about heaven would be inadequate to explore its grandeur, our worst thoughts about hell, whether in imaginative art or caricatured media, would scarcely touch the realities of its horror. Hell, like heaven, is at least literal, but more than literal. The literal “fire” view can comprise the metaphorical “anguish” view but not the other way around. We must consider the precedent of the Mosaic “burning bush that didn’t burn” and the horrific narrative of Lazarus and the rich man in eternally conscious, quarantined situations. Both views carry the irrevocable, binding permanence of eternity.8 Though I write these words while listening to a cheery Boston Pops orchestral performance with private headphones in a convenient climate-controlled library carrel, a holy hush has descended on my soul. Hell indeed is ghastly and dastardly, horrible, and sickening. I contemplate the billions, present, past, and future, near and far, in reachable and unreachable situations, who shall not hear the name of Jesus. If at least half of all who lived in history are alive at present, would not at least half of hell’s population be alive right now? My only assurance arises from God’s justice that will keep anyone from hell who should not be there. Yet that also means that no one will be in heaven who should not be there. Theologically convinced about the literal reality of the eternally conscious lostness of large numbers of people, we must deliver the Good News of Jesus personally, effectively, widely, and quickly. Perhaps the savable will be salvaged. While pondering the destiny of the lost to an eternal hell, the promise of an eternal heaven for

them unleashes our evangelistic involvement as well. Could God use us to depopulate hell and thereby increase the population of heaven? If we aren’t convinced of the eternal lostness and abandonment of those without Christ, a burning bosom needed for evangelism has been quenched.

The Power of the Gospel

Since people move from the lost side of “God’s andyet bridge” to the right side, the power of the gospel to change a life is the result of salvation. Their biblical status, and even their existential situation, is changed in the exchange. For example, “guilty” is not only a divine verdict but also a personal feeling. When unbelievers embrace the gospel, both the theological verdict and personal feeling of guilt are changed to “forgiven.” Yes, they are theologically forgiven by God, but they also sense being forgiven by God. “To us who are being saved it [the word of the cross] is the power of God” (1 Corinthians 1:18) in an ongoing, transforming, and liberating way. A simple willingness to serve in evangelism gives internal power to us as God’s workers. That power is not autonomic or automatic, a self-talking, a selfwilling, a psyching-up of the self to serve God. That power is a God-inspired, God-inaugurated, and God-intensified confidence in him alone. It’s not the believing in yourself much like an athlete needs to take to the field, for no amount of believing in yourself will endow the power of God upon your evangelistic ministry. However, one of the outer realities that nurtures evangelism relates to the gospel in itself as power—the power of God for salvation to everyone who believes. To paraphrase Paul, “I am not ashamed. In fact, I trust and am confident of the gospel” because of its output—the power of God for human salvation.9 The fact that the gospel saves everyone who believes empowers and unleashes me in the evangelistic ministry.

seek to provide meaning without reference to God. Leadership messages, motivational thoughts, advertisements for successful living, directions for selfimprovement, and witty and wise sayings regularly arrive in my inbox. Most I discard, for after a while they sound alike, since the authors begin to borrow from each other! Some I keep for illustrative value. One word can be written on any message without Christ—empty. Paul uses radical phrases like “empty deceit” or “hollow deception” or “foolish talk” or “human tradition” of all messages “not according to Christ” (Colossians 2:8 NRSV). Learn to think that evangelism results in the ultimate and immediate good of the unbeliever, that evangelism itself is part of your social action. Paul writes, “For I am not seeking my own good but the good of many, so that they may be saved” (1 Corinthians 10:33). Consider taking that good to include earthly good in experiencing the implications of eternal life, of having found Christ’s promise of abundant life in the present. You do not have to apologize for evangelizing, as though you only bring some future, heavenly message irrelevant to unbelievers’ present situations. In contrast to the uselessness, and even deceitfulness of current empty offers of any kind of salvation, anywhere in the world, you are really engaged in providing the greatest gift for their comprehensive good, beginning immediately on earth. In evangelizing, we are distributing a message that provides fullness rather than futility, offering a powerful rather than whimsical hope, assuring an eternal rather than vanishing promise to humanity.

The apostles didn’t divide the preaching of the gospel from making disciples. Preaching the gospel was part of making disciples.

The Futility of Alternate Salvation Messages

We know that alternate religious claims do not offer salvation. But what about secular messages that

ANTHOLOGY / OCT 2017

The Commission of the Lord Jesus

Evangelistic gifting and calling may only relate to specific individuals, but a responsive application of Jesus’s commission goes out to all Christians. Since Christ’s final commission is as much an external and theological as an internal and spiritual obligation, it claims believers regardless of personal inclination, gifting, or maturity. His commission is not a target to aspire to; it’s a command, a strategy, and a task to be personally obeyed by Christians as individuals and

organizations who are furthering this commission. Found in the Bible five times (in the Gospels and in Acts), the commission of Jesus carries a specific evangelistic thrust in Luke 24. Between the death and resurrection of the Messiah and the upcoming clothing of Pentecost power, Jesus furnishes amazing motivation for Christians to personally obey: “that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (v. 47 ESV). So Peter (Acts 2:38; 3:19) and Paul (Acts 17:30) personally preach repentance, resulting in people experiencing the forgiveness of sins to keep from a judgment to come. Jesus’s commission continues until he returns. In fact, the promise of the grand commission is in effect “to the very end of the age” (Matthew 28:20). Exegetical discussion about the “go” in the Matthean version—whether the participle is to be subsumed under “making disciples,” paralleling “baptizing” and “teaching,” or functions with an imperatival force preceding a straightforward imperative (i.e., “go” and “make disciples”)—may diminish the foundational component of discipleship making—evangelism. If the Risen King is issuing a distinct command, then the evangelistic force of the commission is rather acute. Even if “going” is parallel to “baptizing” and “teaching,” an evangelistic going is the underpinning of disciple-making. “Son, go and work today in the vineyard,” says the master in Matthew 21:28—possibly a grammatical and parabolic precursor to Matthew 28:19. The apostles didn’t divide the preaching of the gospel from making disciples. Preaching the gospel was part of making disciples (cf. Acts 14:21). In any case, this commission has lasted twenty centuries already. With no predictable finish line, it sets its expectations of all Christians rather high—a biblical-theological reality that must be personally taken into account. We simply follow the Master who himself will turn us into catchers of men (cf. Luke 5:10).

The Work of the Holy Spirit

The work of the Holy Spirit in his cosmic and comprehensive role with unbelievers also encourages us to evangelistic prioritization. While the Holy Spirit himself is the Father’s and Son’s gift to believers (John 14:16), the specific work of the Holy Spirit in relation to the world of unbelievers provides motivation. His work in unbelievers is an incentive to your evangelism: the Holy Spirit is already working in the lives of unbelievers before you get there. From the beginning of time, having created the world (Genesis 1:26–27), and “striving with sinful human beings”

(Genesis 6:3), he convicts the world of guilt in regard to sin, righteousness, and judgment (John 16:8–11). Consequently, you enter into any evangelistic initiative with the confidence that the Holy Spirit has preceded and will succeed the presentation of the Good News. The Holy Spirit already has been softening some, showing them their deep need for salvation in the face of their own sin, their lack of righteousness, and their upcoming judgment. In that work lies some of our God-given confidence in approaching nonbelieving audiences. The Holy Spirit’s work in the nonbeliever prohibits us from using our apparent lack of giftedness to excuse us from engaging in evangelism. Timothy was to “do the work of an evangelist” (2 Timothy 4:5a), though he may not have been called and gifted as an evangelist. Why? A theological and existential situation demanded this priority: there are unbelievers around us whom the Holy Spirit is convicting of guilt in regard to sin, righteousness, and judgment. So though you may not sense an internal calling or gifting to be an evangelist, an external reality demands that you “discharge all the duties of your ministry” (2 Timothy 4:5b). Those duties include the evangelistic presentation of God’s Word.

The Reward of Heaven

Finally, the Bible uses the reward of heaven as a theological inspiration to any sustained Christian service. Though not guaranteed, earthly reward is the usual result of conducting one’s life and ministry well. A full and fulfilled life often follows simple obedience to Christ. To know that none of our labor in the Lord is in vain (1 Corinthians 15:58) gives us a powerful advantage and a divine privilege, never having to second-guess the worth of our work. A present sense of usefulness and fruitfulness could be viewed as wonderful immediate reward. However, eternal reward is the definite result of serving God. Numerous scriptural passages incentivize service with the promise of reward. “If the work that anyone has built on the foundation survives, he will receive a reward” (1 Corinthians 3:14 ESV). Scripturally, heaven’s reward is a recognition of service, not a wage, given in God’s good pleasure (Luke 12:32; cf. Matthew 20:15), for any fruitful labor arises from an abiding connection to our source of power (John 15:5). Eternal rewards are strongly related, not as much to quantity (Matthew 25:14–30) or mere busyness of engagement (1 Corinthians 3:15, “burned-up work”) but to right motive (Matthew 6:1–18). I place the reward of heaven at the latter end of this discussion, because the Bible includes reward as

Evangelism … is the very sacred groundzero of all ministry existence, the personal starting point. a motive for obedience. As much as it tries, the human heart may never be able to get away from a reward motive, so God simply recognizes what he himself has built into the heart—the desire for reward. But he severely limits the play of wrong motives by calling for them to be superseded by right motives (e.g., love of Christ) and by not disclosing the actual nature of his reward—its concrete content and precise time. In relation to our topic, I suggest a twist that connects eternal crowns to evangelism. Paul asks the Thessalonians, “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? Yes, you are our glory and joy!” (1 Thessalonians 2:19–20 NRSV). At the coming of Christ, Paul’s endeavors which yielded Thessalonian fruit will turn Thessalonians themselves into his crown. “Paul contrasts this withering crown [a laurel wreath worn at banquets or given as a civic or military honor] to the Christians’ imperishable one (1 Corinthians 9:25; 2 Timothy 2:5), seeing his converts as his own garland (Philippians 4:1; 1 Thessalonians 2:19).”10 Those whom we reach for Christ will be part of the reward we receive with rejoicing. The hard, real question is, what is of eternal worth?11 I dare you to find any work with greater eternal worth than evangelistic ministry, when mixed with right motive and action. To not lose out on rewards (cf. 1 Corinthians 3:15; Revelation 3:11) or lose full reward (cf. 2 John 8), winning others for the kingdom beckons your intentional, instrumental engagement. In the future, “those who turn many to righteousness [will shine] like the stars forever and ever” (Daniel 12:3 ESV). Your evangelistic labor will not be in vain as long as your motives are more pure than

ONLINE EXTRA

tainted. You will never have to wonder if you are wasting your life. Would those whom you rescue from death be proof and part of the fruitfulness, the lasting fruitfulness, Jesus promises—“You did not choose me, but I chose you and appointed you to go and bear fruit—fruit that will last” (John 15:16; cf. Colossians 1:10)? If so, his definite appointment and your probable fruitfulness in taking responsibility to implement his commission will be rewarded.

CO N C LUS I O N

The organizational purpose of Missio Nexus is “to advance the effectiveness of the Great Commission community in North America in global mission”. To refocus on evangelism as the “first-basic”—the first part and basic to Jesus’ Great Commission is more than a pleonastic rhetorical device. It is the very sacred ground-zero of all ministry existence, the personal starting point, the charter of the Great Commission community. If you or your organization are not discernibly contributing to evangelism as part of your unique and strategic fulfilling of the Great Commission, would you confess your personal and organizational sins? And then address the implications to re-integrate biblical-theological convictions in your core values and resource allocations for effectiveness. These convictions about current spiritual realities and the permanent future human destinies of the lost are true regardless of personal or organizational obedience. I trust you will seek to regain prescriptive power for your glasses, a correction of missional astigmatism. That you will work the adjusters to clarify your evangelistic seeing in the inevitable erosion of vision concerning the ultimate needs of lost people amid the pressures of personal life and organizational leadership. Shall we as a Great Commission community begin to refocus, rebalance, even replant, our organizations with evangelism as our foundation—in heart, mind, soul, and strength—towards reaching into large numbers of desperate souls worldwide with lasting solutions? References are available in the online version of this article. Dr. Ramesh Richard is president of RREACH and serves as Professor of Global Theological Engagement and Pastoral Ministries at Dallas Theological Seminary.

Watch a video explaining the functionality of self-adjustable glasses as described in this article at MissioNexus.org/anthology/5-2-extras

ANTHOLOGY / OCT 2017

TURNING POINTS

Thoroughly Equipped? Anthology is not merely meant to inform. We want to encourage, provoke, and stir up action among our readers. The Great Commission matters and so the way we do mission is important. In gospel proclamation we need to be prepared to think and act biblically. Here are some thought-provoking questions on this issue to consider and discuss. Share your comments with us on social media. Follow us @missionexus     

PRACTICAL DISCIPLESHIP. Are you walking

with the people God has placed in your life? Is your heart characterized by humility in service to Christ or are you committed to a model and “success story”? As you consider your next steps in ministry, seek to submit your model to Christ and his call to discipleship.

page

APOSTOLIC CHURCH PLANTING. When

page

you think of church planting, how has experience colored the way you interpret and obey scripture? Is your idea of church driven by infrastructure or preaching the gospel? Evaluate: In what ways can you reform your perspective on Christ’s bride, the Church, especially in its local expression?

CONVERSATION IN DISCIPLESHIP.

page

Personal culture often drives the way we pursue relationships. Examine yourself in light of the “one another” Scriptures. What skills can you develop to reach out to cultural demographics different from your own? How can your relational habits expand beyond your comfort zone?

REFOCUSING ON EVANGELISM. Consider

page

the power of the gospel in your own life. Does Christ’s command to preach the gospel compel you to evaluate—and then correct—your focus? Does his kingdom consume you so that your life is colored and driven by a desire to proclaim the words of life to the lost?

THE LAST WORD

Just as the true fruit of an apple tree is not an apple, but another tree; the true fruit of a small group is not a new Christian, but another group; the true fruit of a church is not a new group, but a new church; the true fruit of a leader is not a follower, but a new leader; the true fruit of an evangelist is not a convert, but new evangelists. Whenever this principle is understood and applied, the results are dramatic.

True Fruit of an Evangelist

â&#x20AC;&#x201D;Ed Stetzer, Spiritual Warfare and Missions

ANTHOLOGY / OCT 2017

All-New 22nd Edition Now In Print! The most comprehensive information and in-depth analysis of North American missions.

MissioNexus.org/mission-handbook