Sept – Dec 2015
回到未 來
Back to the Future
PEOPLE
PLACES
PARTICIPATE
News The Shape of OMF
East is East, West is West Diversity is Important
The Next 150 Years?
Heart for Asia. Hope for billions.
We serve the Church and seek to bring the gospel to all the peoples of East Asia. We help place Christians with professional skills in China and other Asian countries, and share the love of Christ with East Asians worldwide. Through God’s grace we aim to see an indigenous, biblical churchplanting movement in each people group of East Asia, evangelising their own people and reaching out in mission to other peoples.
From The Editor 2
As we have looked back through our 150 year history, we have been reminded of the faithfulness of God and the dedication of those men and women who answered his call, to share the good news of Jesus in all its fullness with those who had not heard.
Moving forward there are so many questions to consider. Where do we go from here? What does God have in store? What are we to continue? What new things are we to begin? What has run its course? Just as Hudson Taylor’s obedience involved innovation so must ours if we are to continue serving God in an ever-changing world. We shall see in this issue how pioneering spirit and gospel proclamation are still required but may take us to the busy beaches as well as remote villages. Western theology has helped the west better understand God, but does it connect with cultures we seek to reach? The growing and maturing Asian Church faces new challenges and has different needs today than 100 years ago. Chris Watts Editor – chris.watts@omfmail.com
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PEOPLE
PLACES
News 4
East is East, West is West The theology of the East & West
Diversity is Important Diversity in OMF's Ministry The Shape of OMF Today The people that make up OMF
PARTICIPATE DIRECTIONS
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The Next 150 Years? What does the future hold?
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p24
3,000
p20
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p18
40+
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PEOPLE
新聞和 故事
News and Stories Exciting Growth in Isaan
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Isaan is a rural, mostly unevangelised region of northern Thailand. For OMF, it is the youngest area of their work in Thailand, but is now receiving the largest growth. In 2014 the known number of believers throughout the region stood at 67. Now, three new house churches later, that number stands at 113. Coupled with this growth in believers is an expected missionary increase from 30 to at least 50. All this growth positions the Isaan team to church plant into unreached areas. There are currently 85 districts in Isaan without a church, of which the team are anticipating being able to start work in 23. Please join with the Isaan team, which is made up of not only OMF missionaries but also workers from five other organisations, in praying for the work in Isaan. Pray that the Lord would continue to bless and grow the team and that they would be successful as they venture into the unreached areas of Isaan.
The Aroma of Life
I first met Zhi Han, a young man in our community, several years ago. Since that time, I have often had small, casual conversations with him. Recently, while talking about books, I asked him if he liked to read books about religion. He responded that he really does not like religion and considers himself an atheist. Wanting to know more, I asked him why? He simply replied, “Because I really hate the smell of burning incense and paper money!” He told me that ever since he was a child, he could not stand the smells associated with Taiwanese folk religious practices. Therefore, as a matter of extreme practicality, he decided that he wanted nothing to do with religion. After listening to Zhi Han rant about the horrible smells of Taiwanese religious practices, I was able to tell him about Christianity, a religion that does not involve any offensive smells. I shared that there is a God who loves him and wants to have an eternal relationship with him – a God who sacrificed his own Son in order to let Zhi Han be with him. After listening to this simple gospel presentation, Zhi Han told me that he had never previously heard what I shared with him. Pray that we may be able to have many more conversations like this one with the Taiwanese people who live and work in our communities. Nathan Keller
New Horizons
Christian mission in the 21st century has become the responsibility of a global church’*. Fifteen years into the 21st century, and we see this injunction by Samuel Escobar being fulfilled. As emerging evangelical churches grow in numbers and maturity, they also gain an understanding of their role and responsibility in the great commission. Over the last years, OMF has been receiving an ever-growing number of inquiries from countries in Latin America, Africa, Eastern and Southern Europe and the South Pacific island nations. To better respond to this trend, a new unit has been set up; OMF New Horizons, with OMF workers currently deployed in Latin America and Southern and Eastern Europe, and we would like to have permanent personnel in Africa. They make known the spiritual needs of East Asian people, and seek to partner with local churches and mission organisations. Since New Horizons came into existence three years ago, we have experienced God’s guidance and blessing, as we have a number of personnel from Latin America and Europe already serving with us, and several more in the application process for long-term ministry. *Samuel Escobar, The New Global Mission: The Gospel from Everywhere to Everyone, p12
Training and Development Consultation
Susan Chapman reports on her time at a consultation of OMF workers involved in training and development. Earlier this year, around 30 OMF workers involved in Training and Development met for the biennial consultation. This was the first time I had attended, and honestly, I cannot remember the last time I worked as hard as those few days. Hours of needs assessment, reviewing the current training, brainstorming, blue sky thinking, and then synthesizing all of that into action plans involving many colored post-its. Yes it was hard work mentally. But the amazing part was that it was also fun, rewarding and spiritually stimulating. It was designed and facilitated well, with a wide variety of activities. And it was firmly centered on our mission of sharing the good news of Jesus Christ in all its fullness with East Asia’s peoples to the glory of God. As someone with a focus on the training and development of fellow workers, these few days were significant. I am more equipped to encourage them, and to walk alongside them in enhancing their effectiveness. Susan Chapman
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PARTICIPATE
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講 故事
Storytelling Storytelling is as old as civilization itself. It is universal.
There are tribal chieftain storytellers chewing tobacco and explaining to villagers why the crops have failed, and dynamic individuals giving TED 1 talks to curious global audiences about the power of introverts or why education kills creativity. Songwriters, historians, politicians and parents all tell stories because storytelling is a powerful and natural way for people to make the connection between the lesson and the listener. Well-told stories are captivating and persuasive, as we know from our Christian heritage: the Bible is made up of countless short stories dovetailing into one overarching narrative. These stories are powerful tools for evangelism as Ruth 2 discovered
when she moved to a remote mountain village in Mindanao where there were no believers. Most people were too busy foraging for food to listen to her stories, except Susa who was too ill to work. Every day Ruth would pull another story from her Bible treasury. She began with how God created the angels and the beautiful Garden of Eden; she described the pride of Lucifer and the tragedy of sin entering the world. Day after day she walked through the Bible, and day after day Susa became more intrigued by the God who featured in all these amazing stories. Each night Susa would retell the stories by the light of the fire as her family cooked the evening meal. Before the year was over a small church emerged and Susa became the chief Sunday school teacher. Last time I saw Susa she was learning to read these stories for herself.
Irene McMahon So how can you and I become great story tellers?
If we examine the world’s greatest story tellers, from the writers of the timeless Greek tragedies to Bollywood screen writers, we will discover that they all follow the seven golden rules of storytelling, devised by Aristotle 2300 years ago 3. According to Aristotle: Stories have a beginning, a middle and an end; they are defined by the struggle of the weak against the strong, good against bad, and love against the odds. The theme is the single thread visible throughout the story stitching together the characters and the plot, weaving a solitary lesson. Oration means choosing each word as carefully as you choose jigsaw puzzle pieces, each one fitting perfectly with the others to create the finished picture in the minds of the listener. Real life characters are created by vivid details and fascinating descriptions enabling the listener to relate to the people and events in the story. Images and gestures of the storyteller are not inconsequential and can embody or obscure the most carefully prepared story. Eloquence and rhyme, rhythm and repetition make a story like a song using tone and voice, pause and intonation to create the melody. Special effects and simple props like a red hanky or sharp dagger produced at just the right time and wielded in the right manner can heighten hope or elicit fear in an engaged audience.
More than his seven golden rules however, it is Aristotle’s means of persuasion that have shaped and dominated storytelling down through the centuries 4. Aristotle believed that a clever combination of logos (words, statistics and data), ethos (the credibility or the speaker and the validity of the story) and pathos (the passion of the speaker connecting with the emotions of the listener) provided the most powerful means of impacting an audience. I find it incredible that 2300 years later Carmine Gallo in her seminal book ‘Talk Like TED 5’ analysing some of the most powerful TED talks discovered that they all told stories and contained the three ingredients necessary for persuasion as defined by Aristotle! I believe that the Christian tradition has the edge on storytelling. The stories we tell have their genesis before the beginning of time and have been retold through the centuries in every continent to every generation. They contain the truth which all other stories long for and echo 6. We have the ultimate logos, the God who became man, and the credibility of the story is bound up in the authenticity of his name and character. If your life has been transformed by this story that will be evident by the passion with which you retell it; you will find yourself naturally telling these stories, and persuading the people you meet that this is the only story that matters 7.
‘Stories are just data with soul.’ – Brene Brown
1. 2. 3.
4. 5. 6. 7.
TED is a non-profit devoted to spreading ideas, usually in the form of short, powerful talks Ruth’s name has been changed to conceal her identity. Aristotle’s original list comprises: Plot; Character; Iidea; Speech; Chorus; Décor; Spectacle; I have maintained his themes but used different terms to accommodate my acronym and make them easier to remember. Augustine wrote extensively on storytelling and Aristotle’s means of persuasion in preaching. P47 Gallo, Carmine. (2014) Talk Like TED; London: McMillian Cosper, M (2015)The Stories we Tell: how stories and movies long for and echo the truth; Illinois: Causeway; Matthew 28:19
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私
従
す。
療
Diversity is important in OMF’s ministry
医 、
多元 對 內 地 會 的 重要 性
事者で
I’m married to a teacher, a man who has spent many years refining his skills teaching teenagers. God is using him to help missionary families stay on the field by teaching their children in an international school in Japan.
私は 、 料理 料理人 で が大 好 き す。 です 。
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Wendy Marshall
は
PEOPLE
I’m not a teacher but I write and edit. I’m the managing editor of Japan Harvest, a magazine that supports and encourages missionaries in Japan. I’m also an Occupational Therapist and use this skill set in volunteer work with missionary children. My husband and I are two OMF missionaries. We’re one family unit, yet with diverse gifts and ministries.
、 芸術
は 私
は
楽家で
。
私
音
How do you describe a typical OMF missionary? Can you do it in less than 10 words? I can’t. OMF missionaries come from more than 40 different countries; we are a diverse group. Not only do we come to OMF with different passports, we come with diverse gifts, personalities and skills. How do you describe a typical East Asian? Can you do it in less than 10 words? I can’t. East Asians are as diverse as the missionaries who seek to reach them. East Asians live in remote settings and in megacities. They are educated and illiterate, rich and poor. They are international and parochial. They have specific interests, personalities and skills, just like missionaries do. How do you describe a typical OMF ministry? Can you do it in less than 10 words? Our OMF leadership couldn’t. They’ve written this mission statement for OMF International: ‘We share the good news of Jesus Christ in all its fullness with East Asia’s peoples to the glory of God.’ We serve in diverse contexts that require varied approaches.
す
、
Typical?
家 で す。
マ
ン
、ダ ン
です
私は
。
ーで
私
は 、ビ
ジ
ネ
ス
サ
私 は、 ス ポー ツ好き
No single way
There is no single way to do cross-cultural ministry. At the time Hudson Taylor began his ministry everyone was doing it 'the British way'. He decided to do something different and reach Chinese from a new angle. So he began the CIM with the emphasis on learning language and culture and living the Chinese way. Paul also said that ministry could be done in diverse ways, ‘I have become all things to all people so that by all possible means I might save some’ (1 Cor. 9:22b, NIV). In other words, to reach Asian businessmen, sometimes we need to send a businessman.
で す。
OMF’s diversity
OMF is deeply committed to church planting, telling God’s truth and building his Church in East Asia. There are no substitutes for evangelism, discipleship and church planting. However, OMF is also committed to creative ways of doing these. There is more than one way to spread the good news, and this is reflected in the vast array of ministries you see OMF missionaries involved in. In OMF we have teachers, street dancers, mums, cooks, students, chaplains, musicians, business managers, IT experts, leaders, hosts, doctors, accountants and many others. We’re all using the abilities God has given us to reach East Asia’s peoples with the good news. OMF is not about letting missionaries just do their own thing, but neither do we force missionaries to fit into a rigid blueprint of how to do ministry. Each field has historical experience of a variety of ministries, and a strategic plan that encapsulates how we visualise ministry continuing in the future, but leadership is also open to new ideas. There is no typical OMF missionary. Nor is there a typical East Asian nor typical OMF ministry. Let’s embrace the richness of our diversity.
Let’s embrace
the richness of
Diverse gifts
our diversity
In 1 Cor. 12 Paul compared the body of believers to a human body. He affirmed that we aren’t all alike, that we have different gifts and are all enabled to serve in varying capacities in the Church. That doesn’t change when we hop on a plane. We take those gifts with us. It is true that missionaries are frequently called upon to do things we didn’t anticipate, or that we aren’t skilled in. But there is good sense in having the latitude in our ministry, as a mission that allows missionaries to use their specific abilities and gifts to further the kingdom of God.
す。
て 、す ご い っ 私 ん で す。
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PLACES
東 是 東 ，西 是 西 ，永 遠 都 不 會 合
East is East, and West is West, and never the twain shall meet
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Although Kipling's famous poem The Ballad of East and West begins by highlighting difference, his main theme is mutual respect, as the second line reveals, ‘But there is neither East nor West…when two strong men stand face to face, though they come from the ends of the earth!’
I have been involved in teaching theology for the last eight years or so, for six years in Singapore and since early 2014 at the Oxford Centre for Mission Studies. My main areas are contextual theology and mission. Singapore symbolises the young, expanding Church, while Oxford represents the great heritage and uncertain future of the Western Church. The two places illustrate the movement of Christianity towards the South and the East, away from “Christendom”. Yet, while the majority world is now home to the body of Christ, my teaching experience on two continents suggests that the brain is still primarily in the West. Although “Western theology” is seen as the norm, there is often a disconnection between what is taught in majority world seminaries and the cultures and worldviews of the students who learn it, and the congregations they serve. The non-western church is now seeing increased interest in local or glocal theologies. Reflective foreign missionaries and local
pastors are now asking if the message we take, the theology behind it, and the churches formed by it can really fit into non-western culture and transform people’s lives. The West and its Church are undergoing a crisis in confidence. Our economies are not as strong as before and our influence not as great. In today’s world, East Asia is rising and the “BRICS” nations (Brazil, Russia, India, China and South Africa) are emerging. In the former Christendom we now live side-by-side with Muslims, Buddhists, Hindus, and many others. So is the increasing interest in contextual theology, and its explicit or implicit criticism of Western theology, simply an expression of the West's crisis of confidence and identity? I don't think so. Theology, the study of God and that which is associated with him, is primarily a human endeavour. Christians affirm the inspiration of the Bible, God directing human authors to ensure that his message
Paul Woods
arrived on paper faithfully. But the distillation of Scripture into a thematic system of thought which can be taught and applied results in theology inherently limited by our minds. Western theology has shaped and been shaped by two thousand years of Western philosophical and intellectual tradition. Andrew Walls tells us that theology was developed as the gospel crossed cultural boundaries and answers had to be found to new issues. Paul’s advice to the Corinthians about meat sacrificed to idols would have required innovation on his part; likewise, his integration of Jew and Gentile in Galatians. Paul used his knowledge of Gentile culture to facilitate a Jewish gospel’s engagement with and transformation of an alien civilisation. This process of extending our theological understanding and approach continues to the present day at the frontiers of mission. Clearly, contextual theology for East Asia is not syncretism, Christianity merging with East Asian religions. Neither is it the renegotiation of core doctrines accepted by the church for almost two millennia. Perhaps we can draw a dotted line between essential and peripheral doctrines; naturally, the position of the line may vary with denominational background and individual personality.
East Asian theologies will not challenge traditional views about the Trinity, for example. However, we may derive new insights and fresh understanding. The theologian Miyahira reflects on the Trinity using Japanese notions of space and harmony; the individual members create spaces for each other and for us, while harmony is a metaphor for the overall unity. Arguably of greater significance are peripheral issues and applications, which enable Christians to respond and bring transformation to specific contexts in East Asia. Consider some classic, albeit rather blackand-white polarisations of Western and East Asian cultures. Westerners tend to be individualistic, while Asians emphasise community. Western logic and science produce statements of fact whereas many majority world cultures employ narrative. Some might distinguish between written word and experience or tradition. Although the Bible is mostly narrative, theologising results in some propositional statements. While rich human experience and long Christian tradition are rightfully recognised as helpful, without the anchor of the written word we could slide into questionable territory. As we question the suitability of Western theology for East Asia, rather than reject centuries of Western reflection and scholarship, we can explore how the East Asian context can contribute to what we already have. This is what Korean theologian Lee Moonjang means by reconfiguring Western theology. This is a task for the whole Church in East Asia; theologians from East and West and local pastors and believers must work together on theologies which draw from and speak into the Asian context. May God send us Kipling’s strong men and women to stand face-to-face and work hand-in-hand to his glory.
theologians
from East and West… must
work together
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PEOPLE
今日的內 地 會
1,400
500
The Shape of OMF Today Our Assistant General Director, Steve & Anna, shed some light on the people that make up OMF International today.
How many members are there in OMF currently? 1
100,000
3,000 12
We currently have more than 1400 members – those serving with us long-term, mainly working cross-culturally. If we include staff, high-impact volunteers, retirees, children and partners for whom we have a responsibility, then that number rises to over 3,000 people. In addition, more than 500 short-term workers participate in our Serve Asia programme each year. We must also give thanks to God for the many who are faithfully giving to and praying for the work of OMF International.
How many nations do workers come from?
Over the last 20 years, the range of nationalities within OMF has increased significantly. OMF now has workers from more than 40 nations, representing the continents of North America, South America, Africa, Europe, Asia and Australasia.
40+
What is the ethnic make-up of OMF today? 2
A person’s ethnicity can be very hard to pin down. Several ethnicities can be represented in one person who may also claim a different nationality from their ethnic background. We now have several centres that are majority ethnically Asian. Dozens of ‘mother-tongues’ are spoken in OMF which often relate to ethnicity. Some centres have more than a dozen different nationalities and fifteen or more mother tongues!
15+
Steve & Anna Griffiths How about marriage and singleness in OMF?
Around 80 per cent of the long-term workers are married. There is approximately a 40/60 male female split in OMF. The vast majority of our single workers are women with 10 single women for every single man.
Where are we seeing growth in sending contexts?
In the six years from 2008 to 2014, Australia and New Zealand have shown the fastest growth, and a high proportion of their new joiners are from ethnic Asian churches. Asian homesides have also grown rapidly by nearly 15 per cent overall in this time period. There are now hundreds of long-term workers being sent from the countries we have traditionally sent workers to. The number sent from Western Europe and North America remains stable, with a rise in interest in and commitment to cross-cultural mission from ethnic Asian churches in these countries.
Have there been changes in where OMF places cross-cultural workers?
Over the last 25 years we have seen a 200 per cent increase in those working in creative access contexts while still maintaining a commitment to open access work. In open access contexts, we have stopped sending workers to South Korea and Hong Kong in view of the strength and maturity of the church in those locations. In Japan field size remained steady over a 20 year period, but more recently there has been growth with a large number of young people heading there. Our work in Cambodia has seen rapid growth that was an impossible dream thirty years ago. Working with the Asian Diaspora in Africa has been another interesting development with OMF placing workers in East Africa for the first time. For creative access contexts, since 1990, work in China and related regions has changed beyond recognition and vastly expanded. With China re-establishing political and trade links with the world during this period, we have seen hundreds of crosscultural professional workers pouring into China. We have teams in a diverse range of roles from working among influencers in busting cosmopolitan cities;
centering on the peoples of the high plateaus of North Western China and Mongolia to embracing the challenge of China’s 50+ minority peoples. Most recently we have seen fresh opportunities in Myanmar and Vietnam. Myanmar is poised for growth with major changes in the political landscape creating new possibilities. The Vietnam team is longing to see a commitment sparked in sending contexts providing people to take up the range of opportunities currently available.
How long do OMF workers serve?
Although there may be some errors, over the decades CIM/OMF have been careful in keeping records. The total number of those on our 150 year old registers as long-term workers is just over 7, 500 individuals. It may seem a relatively small number of people but they gave many years of service. The average length of service for all those joining CIM in 1919 was about 33 years per person. The average length of service today is about two decades, with workers often giving the most productive years of their lives.
Offering Christ to the people
John Wesley, the influential preacher and theologian who saw an indigenous Biblical church movement ignited across Britain, kept a journal of his itinerant ministry. Day after day, he would write at some point, 'Today I offered Christ to the people'. Like Wesley, we see our primary calling as offering Christ to the people. Whatever the changes we may see in the years to come, may we be found faithful and obedient, with our focus on sharing the good news of Jesus Christ in all its fullness with the peoples of East Asia to the glory of God.
Today I
offered Christ to the people
1. 2.
Data source for responses is the International Personnel System In several countries we are not allowed by law to collect data on ethnicity so we can’t report on this quickly and easily.
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DIRECTIONS
接下來 的１５０年
The Next 150 Years?
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Humility is required when speaking about the future, and its probably best to take John Naisbitt’s advice, he said, ‘The most reliable way to anticipate the future is by understanding the present.’ Whatever the future holds it seems that a number of things will characterise the content of our missional engagement, as well as the context of that engagement.
未 来
Peter Rowan What does the future hold for Christian mission? A future that needs the joy and hope of the Good News of Jesus Christ. The world will keep on changing, as will OMF, but our core reason for existing must continue to be the proclamation of the unique, saving message of the cross and resurrection.
A future that recognises theimportance of partnership. This is not simply a useful idea – it is part of the essence of what the church is. Hwa Yung writes that, despite the fact that, ‘the centres of Christian growth are now largely found in the non-Western world… the centres of power remain largely in the North… This imbalance can grossly distort our perceptions of global church realities… Consequently, we remain blinded to changing global realities and locked into outmoded courses of action.’
A future where multi-directional mission will be a reality. The missionary structures that characterise organisations such as OMF will change. Structures that were set up for one-way traffic – for sending and giving, will need to change to facilitate twoway traffic. Mission from everywhere to everywhere.
A future that will insist on more-than-Western expressions of theology and practices of mission. Until the latter half of the twentieth century, Western expressions of theology and mission dominated the global Christian landscape. But now, with the growth of the global church, there are many more diverse communities reading the Bible, theologising and engaging in mission – OMF must play a part in joining their voices to those from the West.
A future in which East Asian Christians will need to be salt and light across all the dimensions of life and society. In OMF we are committed to seeing churches birthed, but as Melba Maggay points out, ‘experience shows that having more Christians does not necessarily ensure a just society.’ A key reason is that, ‘people may experience saving faith, but may not necessarily move towards the far-reaching social implications of that faith’ Changed hearts do not necessarily change societies. We must aim for deeper discipleship that is faithful to the wholecounsel of God, bringing the gospel to bear, not just on the individual heart but also on the structures and patterns of human interaction.
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A future for agents of reconciliation. The future of mission will be one where Christian witness continues to be carried out in a troubled and violent world. In many places across East Asia we will need missionaries gifted in building bridges between communities where ethnic tensions exist, or where there is inter-religious violence; mission partners who can see beyond the planting of churches for just one ethnic group at a time, but recognise the biblical imperative to establish multicultural communities of reconciled people who model the gospel of peace.
A future for tent-makers.
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One of the best ways for East Asians to see and hear the gospel, and to observe whole-life discipleship, is for Christians to be rubbing shoulders with non-Christians in the workplace. This isn’t about using a skill or profession as a “platform” in order to do real ministry. This is about valuing the work itself, doing a good job for the glory of God.
A future that is urban. David Smith has observed that, ‘theologians have been strangely indifferent to the issues and challenges posed by the growth of an urban world.’ The East Asia Millions in 1991, included an article by Harvie Conn who wrote how, ‘The cities, in fact, were part of Taylor’s strategy from the moment that the first team of CIM missionaries arrived in 1866.’ Together with the churches in Asia we have work to do in developing a theology for urban mission.
A future that looks for authentic messengers who are transformed by the message and who are prepared for sacrificial, costly service. An extract from our Principles and Practices 1891, section six reads: ‘They must count the cost, and be prepared to live lives of privation, of toil, of loneliness, of danger – to be looked down upon by their own countrymen, and to be despised by the Chinese’ Christian witness in the future, as in the past, will go hand-in-hand with suffering. It is through our weakness and vulnerability that the authenticity of our message is seen and heard.
A future that recognises the crucial place of prayer. In 1925, at a CIM Diamond Jubilee meeting in Brighton, Samuel Zwemer gave his listeners this challenge: ‘that the China Inland Mission must not lean on its laurels but must advance on its knees to complete victory throughout China.’ The same applies in 2015. Whatever the future holds, we move forward on our knees.