Одесская Богословская Семинария.
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Одесская Богословская Семинария
Одесса 65066 а/я 3 ОБС
Тел. 8 (048)755-64-42
E-mail: ray@partnersinmissions.org
Web: http://odessachurch.com
Миссиологии
Рэймонд С. Трентхем
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Описание курса
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Данный курс разработан с целью познакомить студентов с Миссиологией. За время двухтысячилетней истории, христианство
распространилось от Иерусалима до нашей местности. Как подобная задача выполнялась в различные времена, в различных
культурах?
Цель курса
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В основе данного курса заложена богословская потребность в исполнении Великого Поручения, взгляд на исторические пути решения
данной задачи, попытка понять трудности, связанные с культурным аспектом, а также рассмотрение различных возможных методов.
Задача курса
число лекций пар. (Lectures)
число страниц для чтения стр. (reading)
Письменной работы Контроля (writing)
Письменной работы Исслед. (research)
особые задания займут (other / projects)
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44%
44%
31%
0%
8%
18
800
16
0
8
X 1.33
/ 14
X 2.5
X 5.0
X 1.0
129 часов
=
=
=
=
=
24
57
40
8
Требования с студентам
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(0-50%)
(20-60%)
(0-60%)
(0-60%)
Часов
Students shoud attend all lectures, participate in discussions, give assignments on time, complete reading, and leep class nots. (Bringing candy
to the teacher will be looked upon with favor.)
Темы лекций
Theological Foundations for Mission ....................................................................................................................... 2
Mission Evaluation and Presentation ...................................................................................................................... 43
The History of the Expansion of the Church .......................................................................................................... 53
Mission Strategy ..................................................................................................................................................... 73
The Cultures and Peoples of the World .................................................................................................................. 81
II. Questions and Assignments (Reading and Lausanne questions) ........................................................................ 89
III. This begins a Russian copy of earlier notes: Тема # 401 – Богословские основания Миссии ................... 98
IV. Тема # 402 – Миссионерские презентации и коммуникация .................................................................... 127
V. Тема # 403 – История распространения Церкви ......................................................................................... 139
VI. Тема # 404 – Стратегия Миссии .................................................................................................................. 157
VII. Тема # 405 – Народы мира .......................................................................................................................... 164
VIII. This is an earlier version of assignments...................................................................................................... 169
IX. OMEGA .......................................................................................................................................................... 173
X. Culture and Anthropology ................................................................................................................................ 207
XI. Volunteer Missionaries in Ukraine ................................................................................................................. 280
XII. Christian Missions in a Pluralistic World –seminar ...................................................................................... 326
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Литература к курсу
Под редакцией А. Чсцкого и Д. Овертона
Бош, Дэвид
Lausanne video material – and reading
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Миссиология
Преобразования миссионерства.
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Theological Foundations for Mission
* 01. (Title slide)
Обзор темы: Theology and our understanding of God shapes our actions and therefore it is necessary in this topic to
examine theological questions relating to world missions. Foundations for missionary activity and practices will be
examined
* 02. Introduction and Scope of Topic
1. What is the scope of “Missiology?”
a. What is covered in this topic of material?
b. Language, culture, methods, history, theology, communication, fundraising, etc.,
c. We will limit this course to an “Introduction to World Missions.|
d. It is possible to specialize in the field of Missiology and to receive specialized degrees in
this field.
2. Different uses of the word “Mission”
a. Church Planting
b. My work
c. Something paid for by “sponsors”
d. All work of the church
e. Something outside of the “local” church
* 03.
1. Write a definition of “Missions”
a. Planned, Organized / not-planned
b. Short term / Career
c. National / expatriate (support “missionaries” or sponsor nationals)
d. From the church / from a mission organization
e. Local culture / cross culturally
f. All of the above factors enter into how we view and define missions.
2. Do you believe in the possibility of a “Third Reformation?”
a. Jewish to Gentile church
b. Latin Catholic to common language and Protestant
c. Is there an emerging “Third” reformation that allows the expression of Christianity in
previously non-excepted forms? (Calling God “Allah”, etc.)
* 04.
1. “All they know is Orthodoxy”
a. Example of Max and, “All they is know is Russian Orthodoxy, and that is all wrong.”
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* 05.
1. If the “heathen” are lost, … ?
a. My own experience and why I went to Bible college.
b. What does the mission message of Scripture mean to your future?
2. Current Issues
a. Wearing of head scarf in France and England.
b. Islamic issues and the war on terror.
c. Islamic cartoons
d. Other ?
e. Words, symbols, and actions have one meaning in one culture and change when they cross
culture.
3. Who are you?
a. How do you define yourself? What defines you from the other 6 billion people?
b. Who does God call us to be: Citizenship, Denomination, Cultural ?
* 06.
1. What scriptures support the missionary idea of the Bible?
a. List them?
b. Why is missions important? Explain from Scripture.
2. How would you summarize the theme of the Bible?
a. (Galatians 3:8) "The Scripture foresaw that God would justify the Gentiles by faith, and
announced the gospel in advance to Abraham: "All nations will be blessed through you.""
(1.) The Russian text says this differently and some will say that “gospel” is not in the Russian text. Paul uses a
technical word in this verse and this word occurs only one time in the New Testament. Paul has added a prefix
to the Greek word for evangelism and uses it as a verb in this passage. This adding of a prefix to the Russian
word for “gospel” (blogovestavat) is not possible, so the Russian translator chose a different word relating to
“prophesy” which does allow the adding of the “before” prefix. This keeps the Greek word order and structure,
but loses the word “gospel,” but the idea remains, even in Russian.
b. Abraham was before Moses and he had the “gospel.” What does this mean.
c. How were the Jews to be a nation of missionaries?
* 07.
1. What do missionaries do?
a. List different activities that “missionaries” are involved in today.
2. How are missionaries trained?
* 08.
1. How are missionaries sent?
2. What is culture?
a. What shapes reality or culture? God, Satan, man’s free will, created order (natural law)
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b. All four of these shape our culture?
c. Eating is a result of the created order.
d. Eating chocolate is the result of my free will.
e. Cannibalism is a result of sin.
f. Jewish Passover meal is from God.
g. Some people are opposed to the activity of Christian missions: some say it destroys the
fabric of culture, some say it is arrogant imperialism, and others say it is unwanted interference
in the personal life of people. Biblical missions need a biblical incentive and justification.
3. What is the current status of the Great Commission?
a. How are we doing in accomplishing the Great Commission?
b. How many people?
c. How many evangelized or un-evangelized?
4. What strategies should we use?
a. More “sponsors?”
b. Local missions
c. Mission organizations or agencies
d. What has been successful and why?
* 09.
1. An example from Romans 14
a. (Romans 14) "Accept him whose faith is weak, without passing judgment on disputable
matters. {2} One man's faith allows him to eat everything, but another man, whose faith is
weak, eats only vegetables. {3} The man who eats everything must not look down on him who
does not, and the man who does not eat everything must not condemn the man who does, for
God has accepted him. {4} Who are you to judge someone else's servant? To his own master
he stands or falls. And he will stand, for the Lord is able to make him stand. {5} One man
considers one day more sacred than another; another man considers every day alike. Each one
should be fully convinced in his own mind. {6} He who regards one day as special, does so to
the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains,
does so to the Lord and gives thanks to God. {7} For none of us lives to himself alone and
none of us dies to himself alone. {8} If we live, we live to the Lord; and if we die, we die to
the Lord. So, whether we live or die, we belong to the Lord. {9} For this very reason, Christ
died and returned to life so that he might be the Lord of both the dead and the living. {10}
You, then, why do you judge your brother? Or why do you look down on your brother? For we
will all stand before God's judgment seat. {11} It is written: "'As surely as I live,' says the
Lord, 'every knee will bow before me; every tongue will confess to God.'" {12} So then, each
of us will give an account of himself to God. {13} Therefore let us stop passing judgment on
one another. Instead, make up your mind not to put any stumbling block or obstacle in your
brother's way. {14} As one who is in the Lord Jesus, I am fully convinced that no food is
unclean in itself. But if anyone regards something as unclean, then for him it is unclean. {15}
If your brother is distressed because of what you eat, you are no longer acting in love. Do not
by your eating destroy your brother for whom Christ died. {16} Do not allow what you
consider good to be spoken of as evil. {17} For the kingdom of God is not a matter of eating
and drinking, but of righteousness, peace and joy in the Holy Spirit, {18} because anyone who
serves Christ in this way is pleasing to God and approved by men. {19} Let us therefore make
every effort to do what leads to peace and to mutual edification. {20} Do not destroy the work
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of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that
causes someone else to stumble. {21} It is better not to eat meat or drink wine or to do
anything else that will cause your brother to fall. {22} So whatever you believe about these
things keep between yourself and God. Blessed is the man who does not condemn himself by
what he approves. {23} But the man who has doubts is condemned if he eats, because his
eating is not from faith; and everything that does not come from faith is sin."
b. What is this text teaching us?
c. The context of chapter 14 is food sacrificed to idols, but how broad is the implication of this
idea today?
d. A self-righteous cultural judgment is founded on a false premise. (v.4)
e. What about Christians eating blood today? The Bible says OK. The Church says no. I
don’t like it.
f. (Mark 7:19) "For it doesn't go into his heart but into his stomach, and then out of his body."
(In saying this, Jesus declared all foods "clean.")"
* 10.
1. Course Overview and Assignments
a. How we will conduct this course.
b. Time of course
c. General requirements
d. Save you assignment for your own records.
e. Assignments are late after the posted dates even if you are sick or have a session, or if the
computers crash.
2. Assignments
a. Read the book and summarize each of the 15 chapters.
b. Interact with each of the questions 16-39. (I did not say “answer” but “interact with”. ) I
want to see citations from the Lausanne material that helps you interact with the question. You
may group the four questions together and interact with the main idea instead of each
individual question. Footnote the Lausanne material to show me that you are familiar with
what it includes. You may footnote in this way: (file name + your comment) (M22B2-ruКак мы строим новое поколение подобно Христу лидеров - Часть 2.pdf + The author
traces the shift in the definition of “literacy” and shows how this has changed during the
past 10 years with the age of visual images. The internet has caused a change from
“word” literacy to “image” literacy.)
* 11. Topic #1: Truth: Making the Case for the truth of Christ in a
pluralistic, globalized world
These next 6 points are the discussion topics from the Third Lausanne conference in Cape Town. The Russian copy in in the
assignments below. A separate file exist that contains the English and Russian questions together . The questions are
numbered 16-39 because the first fifteen questions are for students to summarize the chapters of the book.
 Bible Exposition: Ephesians 1:1-23 – The Uniqueness of Christ
 The Issue: The world resists our message that God in Christ was reconciling the world to himself.
Some scoff at any claims regarding absolute truth. They say there is no such thing as absolute truth,
and that claims to know the truth are intolerably arrogant, as well as dangerously divisive. Some
argue vehemently that all talk of God is foolish, wrong-headed and inexcusable. Some believe that
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our teaching about Jesus is only one expression of a much larger body of truth, and that there are
many paths to God. They ask why Christians cannot accept with humility the role of being simply
fellow-pilgrims on the journey toward truth. Others object that exclusive claims about Jesus are
offensive to the teachings of their sages, their elders or their ancestors. They recognize that to accept
the teachings of Jesus and to call him Lord means to reject beliefs that they have been taught since
infancy, and to undermine key foundations of their worldview. In an increasingly pluralistic and
globalized world, where so many worldviews are interacting in the public arena and in the
marketplace, many Christians are reluctant to present the message of Jesus as absolute truth.
 The Truth: We believe that the eternal Word, the second person of the Triune God, through whom
all things were created, became flesh in Jesus Christ. The historical event of the incarnation has no
parallel. We believe that on the cross Jesus died once for all, in payment for human sin, and that he
is the one mediator between God and humankind. In death, we believe Christ offered life with God
through the enabling power of the Holy Spirit. We believe that Jesus was resurrected bodily from
the dead, ascended to heaven and now reigns over all spiritual powers and authorities. Our
proclamation of the person and work of Jesus Christ involves claims of absolute truth that cannot be
ignored or marginalized without undermining the very life transforming foundations of our message.
 The Outcomes: We desire participants to identify individuals and groups that are resistant to the
truth of the gospel, to understand why this resistance may be increasing, and to propose and evaluate
approaches that may help to open their minds and their hearts. In the spirit of John 14, we desire
participants to be strengthened in their personal conviction that Jesus is the way, the truth, and the
life, and to be stirred to collaborate in spreading the good news that Jesus is Savior and Lord, the
only one through whom we are reconciled to God and to one another.
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16. What is meant by the “uniqueness” of Christ?
17. How can Christians be true to truth in the public sphere?
18. How can Christians respond to religious pluralism?
19. Should all religions be treated equally in the public sphere?
* 12. Topic #2: Reconciliation: Building the Peace of Christ in our
divided and broken world
 Bible Exposition: Ephesians 2:1-22 – Our New Humanity in Christ (15 min)
 The Issue: Our world is tragically broken and wounded by individual sin as well as collective
practices and social structures that destroy human lives and undermine human dignity. Our
estrangement from God, from one another, and from God’s creation contributes to a world of
suffering, pain, abuse, injustice, degradation, desperation and hopelessness. The scourges of hunger,
poverty, homelessness, preventable illnesses, human trafficking, wars, ethnic violence, racial
discrimination, substances abuse, domestic discord, sexual immorality, exploitation of labor,
destruction of the environment, and waste of precious resources divide people from one another and
from God.
 The Truth: God so loved the world that he sent his only Son. God drew near. The groans of the
suffering touch the heart of God. On the cross Jesus suffered with us and for us. He who had no sin
was made to be sin for us, so that in him we might become the righteousness of God. He himself is
our peace. Through Jesus we are reconciled to God, and find common ground on which to reconcile
with one another, both receiving forgiveness and extending forgiveness. We cannot abused or
disrespect those whom we welcome as our brothers and sisters in God’s new community. In Christ,
who is Lord of all, God has set in motion a plan to reconcile all things to himself, even including the
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physical creation. As ambassadors of Christ, as God’s new humanity, we not only proclaim the good
news of reconciliation, but we become agents of healing, wholeness, justice, and peace, as
individuals and churches, as families and as communities of those who follow Jesus.
 The Outcomes: We desire to awaken participants to more dimensions of the brokenness and
divisions in their own contexts, and to arouse greater passion for prayer and collaborative
engagement on behalf of sisters and brothers in other parts of the global Body of Christ as well. In
the spirit of 2 Corinthians 5, we desire each participant to identify some way to be an agent of
reconciliation and a collaborative bridge-builder within their own family, their own church, their
own community and/or their own nation.
 Questions:
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20. How should Christians respond in ethnic conflict?
21. How can the wealthy and the poor work together for world evangelization?
22. What qualities are necessary in men to work well with women for the cause of Christ?
23. What does it mean to be good stewards of God’s creation?
* 13. Topic #3: World Faiths: Bearing witness to the love of Christ with
people of other faiths
 Bible Exposition: Ephesians 3:1-21 – The Church in God’s Purposes
 The Issue: Christianity is not alone in its desire to have its message embraced by the entire world.
Islam, Hinduism and Buddhism each contain streams of resurgent fundamentalism that seek
dominance for their own faith in the religious and the political arena. Some streams of Christianity
and Judaism, as well as some advocates of secular as well as anti-religious thought, also promote the
political establishment of their beliefs and practices in ways that would hinder or prevent the free
exercise of other religious options within institutions of education and government. Sometimes the
struggle for local or global ascendancy turns violent. How shall Christians who represent a Savior
who died for all, who proclaim a heavenly Father who loves his children, and who live in the power
of a Holy Spirit who inspires freedom, bear witness in such a world? How can we communicate the
message of God in Christ reconciling the world to himself, to those who see their worldview as
superior to all others, including ours? And how can we speak of “one humanity in Christ” to those
whose national and ethnic identify is inextricably bound together with their religious identity?
 The Truth: God created the entire human family, and deals sovereignly with all the nations. He set
in motion a plan of redemption and reconciliation that was particular in its historical expression, but
universal in application. God loves the whole world. At the Tower of Babel he confused the
languages but at Pentecost he empowered the believers to proclaim in all the languages present the
message of reconciliation in Christ. As followers of Jesus we cannot shrink from proclaiming the
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message that Jesus is Lord of all, and Savior for all. But we represent a servant Messiah, who came
in humility and gentleness, with deeds of love and compassion, not a sword. We are confident that
the Holy Spirit, who convicts people of sin, righteousness and judgment, can persuade people within
a free and open exchange of ideas concerning the truth of God’s Word.
 The Outcomes: We desire participants to recognize the challenges presented by resurgent and
aggressive expressions of other world faiths, but to grow in confidence in the power of the gospel
presented under the anointing of the Holy Spirit. We desire participants to promote freedom to
practice religion, including freedom to convert from one religion to another. In the spirit of the
Great Commandment in Matthew 22: 37-39, we desire each participant to commit to build where
possible new personal bridges of respect and love toward individuals of other faiths within their own
communities, and to identify ways to collaborate with other participants toward reaching Muslims,
Hindus, Buddhists and other non-Christians with the good news of Jesus Christ.
 Questions:
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24. The gospel must be contextualized, but how far can we go without violating the gospel?
25. How should Christians be sensitive to the cultural identity of believers from other faith backgrounds?
26. How can we share Christ graciously with people from other faiths without vilifying those faiths?
27. Can one be a Muslim and a follower of Jesus?
 Ray’s comments and ideas:
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I Timothy 2:8-15 How do you interperit this text? The same word is used in reference to all people in I
Timothy 2:2 as is used for women. “calm, orederly” Is your interpretation consistant?
Example of a family from Saudia Arabia who immigrates here and becomes a baptized Christian in your
church. Now the Brother’s meeting examines some issued that are raised because of their culture:
She was a hihab on Sunday morning. We wear a tie.
The man wears a hat. So do the Jews and they were not asked to give us their Jewish traditions in Acts
15, just because they were not required.
They bow to pray, but we stand or kneel because we think it is appropriate to do so.
They bring to Koran and we bring our song book. They do not have songs but instead chant the Korana.
(It is not considered inspired but is “berautiful”literature.)
Goes to the Mosque for fellowship. The Jews continued to go to the temple.
Sends children to mosque school because it is not as ungodly as a secular school where evolution is
taught.
Circumsizes sons – the Jews kept their cultural traditions which had once be associated with religious
pracetics.
Fast during Rahamadan. Paul said holidays and Sabbaths are optional.
Greets with “Shalama leckeum” instead of shaking hands. What is the difference?
Visits Mecca as a place of cultural importance.
* 14. Topic #4: Priorities: Discerning the will of God for 21st century
evangelization
 Bible Exposition: Ephesians 4:1-16 – Unity and Maturity of the Church
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 The Issue: At the beginning of the 21st century there remain hundreds of people groups who still
have no sustainable church planting movements, and/or no portions of Scripture whatsoever
available to them. Access to some of these people is difficult because of their geographic location or
because of the policies of their governments. Some of them have proved resistant to contact from
Christians. Some have been overlooked in previous censuses. Some of them are showing up in new
places because of new waves of migration within countries or between countries. Jesus clearly
commanded us to make disciples of all the nations (or peoples), and taught that before the end will
come the gospel must first be preached to all the nations. Despite this instruction, the Church has yet
to complete the mission of bringing to every people group the message of God in Christ reconciling
the world to himself. While the gospel needs continually to be proclaimed even where the Church is
already established, a much greater percentage of resources needs to be invested in making the
gospel available to those who have little or no Christian witness. Furthermore, the needed an
appropriate emphasis on literacy and on written translations of the Word of God has sometimes led
to the neglect of strategies to reach the very large numbers of oral learners, including those who
cannot read well or as those whose preferred method of learning is oral.
 The Truth: When Jesus’ disciples desired more detail about the timing of his return, he urged them
to devote their attention to the urgent task of bearing witness to him to the ends of the earth. His last
words to the disciples, recorded in each of the gospels and in the book of Acts, placed an emphasis
on continuing and completing the work of world evangelization that Jesus had begun. The apostle
Peter reminds us that God desires everyone to come to repentance, and in light of the return of Jesus
Christ and the impending judgment, urges the believers to speed the coming of that day (2 Peter 3:113). While we celebrate the advance of the gospel in so many nations and people groups, we cannot
rest while there are still so many who have never heard. Like the shepherd in Jesus’ story who
leaves the ninety-nine to seek the one who was lost, and like the apostle Paul whose eyes were
continually straining toward the “regions beyond,” we must continually assess the state of world
evangelization, region by region, and people group by people group, to identify those who still need
to hear the good news of Jesus Christ.
 The Outcomes: We desire that each participant become aware of the people groups still unreached
and/or unengaged, and to identify the oversights and hindrances that may be contributing to this
deficiency. We desire to see participants and the churches and organizations they represent make
specific commitments to engage these remaining unreached groups so that every one of them may
have a basic group of oral Bible stories available as well as a church planting movement begun. We
desire to see each participant personally equipped for the basics of oral Bible story telling.
 Questions:
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28. What would have to change in our mission strategy to reach oral communities that learn best through
stories, images, and music?
29. How can the church more effectively impact the workplace?
30. How do Kingdom values shape our approach to the resources needed for the evangelism, discipleship
and care of children?
31. Dr. Ralph Winter drew the Church’s attention to “hidden peoples” in the Lausanne Congress of 1974.
How could we reach more unreached people?
* 15. Topic #5: Integrity: Calling the church back to humility, integrity
and simplicity
 Bible Exposition: Ephesians 4:17-6:9 – Putting on the New Self
 The Issue: The church is not the spotless, radiant bride of Christ whose example of love, joy and
peace draws a divided and broken world to the warmth of its light. In many cases the church’s
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leaders are marked by arrogant abuse of power, flagrant mismanagement of financial resources and
scandalous lack of purity and fidelity. Distorted handling of Scripture is used to justify greed,
immorality and arrogance. The example of Jesus, who came as the humble servant, washing the feet
of his disciples, welcoming the despised and the marginalized, living among the poor, and having
nowhere to lay his head, is scarcely recognized or acknowledged, let alone imitated. In many cases,
even though the world may admire Jesus and respect his teaching, they have no desire to identify
with a church nor to follow church leaders who bear so little resemblance to Jesus. The actions of
Jesus’ professed followers repel those who might otherwise listen to Jesus’ message.
 The Truth: Jesus called us as his followers to be the light of the world and the salt of the earth. His
first command to his disciples was “Follow me.” The central act of Jesus‟ work of the reconciling
the world to God was his suffering in our place on the cross, bearing our sin and shame. We are
called to walk in his steps, to take up our cross daily and follow him. Israel’s prophets called the
people to return to their God, to acknowledge that that had wandered like sheep. John the Baptist
prepared for the Messiah’s coming by calling the people, including their leaders, to repent. The
message of the apostles on Pentecost was to repent as well as to believe in Jesus. Resisting,
quenching and grieving the Holy Spirit keep God’s people from being filled with the Holy Spirit,
and from experiencing his empowerment for effective evangelism and all forms of servant ministry.
Before we can be agents of reconciliation, and effective in the task of world evangelization, we
ourselves must be reconciled to God, and repent of the ways in which we have strayed from the path
of humility, integrity and simplicity.
 The Outcomes: We desire each participant to open his or her heart to examination before God’s
Word, by God’s Spirit, and sincerely to confess and repent of any sins or shortfalls in the areas of
humility, integrity and simplicity. We desire each participant to recognize areas where sin in his/her
own life, his/her own church or organization, or his/her community or region may be hindering the
reconciling work of Christ, or the effectiveness of evangelistic endeavors. We desire each
participant to experience freedom to confess individual or corporate sins within the fellowship of
his/her small group, and to receive assurance of the forgiveness extended to us based on the
reconciling work of Jesus Christ. We desire each participant to confront sin in his/her own life, and
where appropriate, in the spirit of Matthew 18 and Galatians 6, to address sin in the life of believers
within his/her circle of influence, calling them as well to humility, integrity and simplicity.
 Questions:
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32. What does it mean to be an authentic “servant leader‟?
33. How do we develop a new generation of Christ-like leaders and followers?
34. How does the gospel impact those who are poor, and those who are wealthy?
35. How could mentoring help avoid the sinful misuse of sex, power, and money?
* 16. Topic #6: Partnership: Partnering with the Body of Christ
toward a new global equilibrium
 Bible Exposition: Ephesians 6:10-24 – Stand Firm in Spiritual Warfare
 The Issue: The remaining task of world evangelization is enormous. It is far too large and complex
for any one mission organization, church planting movement, denomination or network to
accomplish on its own. But far too many churches and mission organizations continue to approach
the task in a fragmented, disjointed and independent way. Duplication, overlap and competition
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result in wasted resources. Even though many agree with the benefits of collaboration, few have
been equipped to practice it successfully. Effective models of kingdom collaboration are
multiplying, but the news of their success is still largely unknown. But the people of God have been
sluggish to pursue partnership in other important dimensions as well. Recent decades have seen
rapid multiplication of churches in Latin America, Africa and Asia. The center of gravity of the
Christian church has been shifting from the north and west to the east and south, in terms of spiritual
fervor, evangelistic energy, missions initiative, holistic engagement and Christ-like servant
leadership. But in many cases the locus of organizational leadership, control of financial resources
and strategic decision-making remains with the north and west. In addition, many churches and
missions have been slow to encourage the full partnership and participation of women in the task of
world evangelization. And even though God is pouring out his Spirit on young people, and raising
up a new generation of eager and gifted leaders, the older leaders have often been slow to mentor,
empower or release them. Each of these deficiencies in kingdom collaboration – whether arising
from ignorance, or organizational independence, or regional hoarding of power, or neglect of the
gifts of women, or lack of respect for the gifting of the young – deny the truth that all of us in the
Body of Christ need one another, and weaken our ability to fulfill the assignment Jesus has given us.
 The Truth: The three persons of the Triune God collaborate in the work of creation, redemption and
consummation. Together they provide the model for our collaboration in the work of the
reconciliation, holistic ministry and world evangelization. In Christ God has reconciled us to
himself, and has made us members of one interdependent body. All of us need one another – every
church, every denomination, every mission organization, every function and specialty, men and
women, older and younger. Unless we work under the direction of the Holy Spirit, in kingdom
collaboration and in a spirit of mutual partnership, we cannot complete the task of world
evangelization God has given us, or function as the agents of reconciliation he has called us to be.
Jesus said that his disciples‟ love for one another would be the proof that they were truly his
disciples. He prayed that his disciples would be perfected in unity, so that the world would believe
that God sent him, and that God loved them. The church’s ability to function together in love and
unity is an indispensable prerequisite for effective evangelization.
 The Outcomes: We desire participants to affirm the necessity of partnership, both personal and
organizational, in the ministry to which God has called them. In the spirit of Christ’s prayer in John
17:11, we desire each one to identify opportunities for collaboration that they may have been
overlooking or even resisting (e. g. related to organization, gender, age or region) and to omit
themselves to forming or strengthening these linkages as a result. We desire each participant to
commit himself or herself to be equipped with the tools needed for collaboration in their own
spheres of ministry, and to engage in new effective partnerships related to world evangelization.
 Questions:
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36. How do we serve one another in a diverse global Church?
37. How do we work together effectively in ways that respect our differences?
38. How do we partner so the rich and powerful don't overwhelm the weak?
37. How do we partner to give honor to God through loving "family" relations?
* 17. The Bible and World Evangelism
1. The Bible Gives Us a Mandate for World Evangelism.
2. Two opposite problems that are on the rise in our world are:
a. Religious fanaticism - other religions and cults that seek to convert everyone to their
position.
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b. Religious pluralism - The idea that we are all working toward the same goal and that ever
person’s religion is his personal business.
c. These are two opposite positions and they both downplay the necessity of the spread of
biblical Christianity.
* 18.
1. We claim one universal God for all people.
a. The God of the Bible is “universal” and not a “local” deity.
b. He created all and to whom we all own our allegiance. (God the Creator)
c. This living and true God has been working to redeem all of mankind for himself for all time.
d. God begins by creating us as free will creatures in the garden. (Do you believe in free will?)
e. We chose to sin and rebel against him. All of mankind chose to go the other way.
f. Things finally became so bad and rebellious that God chose to destroy all but eight people in
a flood and start again. This too failed in terms of the redemption of mankind. After the flood
the people once again rebelled against God.
g. The “holiness” of God is universal in its application. There is an unchanging holy standard
that exist before creation.
2. The God of all “Nations”
a. Where does the concept of “nations” or “peoples” come from?
b. Romans tells us that God has created government powers and authorities, … When? Why?
c. God’s creation begins with the free will to rebel against God.
d. Chapter 11 of Genesis records all people's assertion of independence and freedom from God.
They feel they may accomplish anything and do anything, even the building of a tower to
heaven. Therefore, God confused the language and scattered the people all over the world.
e. In the first eleven chapters of Genesis we see God dealing with all people on earth and trying
to redeem them as group.
f. At the end of chapter eleven, God divided the people into peoples, or separate nations. This
is a change in the way God seeks to reach mankind.
g. The choosing of Abraham: Chapter 12 begins, "The Lord said to Abram" God singles out
one nation to work with first in an attempt to reach all nations. (very important to understand)
Through the descendent of this one man all nations on earth would be eventually blessed. This
would be through Jesus Christ.
h. Even while God worked with one nation to reach all nations, he still expressed concern and
laid claim to all nations.
i. (Psalms 2:8) "Ask of me, and I will make the nations your inheritance, the ends of the earth
your possession."
j. (Isaiah 42:6) ""I, the LORD, have called you in righteousness; I will take hold of your hand.
I will keep you and will make you to be a covenant for the people and a light for the Gentiles,"
k. (Isaiah 49:6) "he says: "It is too small a thing for you to be my servant to restore the tribes
of Jacob and bring back those of Israel I have kept. I will also make you a light for the
Gentiles, that you may bring my salvation to the ends of the earth.""
l. Following Jesus' resurrection, he claimed "all authority" as he sent his disciples into all the
world.
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m. (Matthew 28:18-20) "Then Jesus came to them and said, "All authority in heaven and on
earth has been given to me. {19} Therefore go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit, {20} and teaching them
to obey everything I have commanded you. And surely I am with you always, to the very end
of the age.""
n. Before his death, Jesus claimed his gospel was for all peoples and that the proclamation of
this message was associated with the end of time. (Matthew 24:14) "And this gospel of the
kingdom will be preached in the whole world as a testimony to all nations, and then the end
will come."
o. This is because God is “Creator” and because he is “holy” and his unchanging law of right
and wrong applies to all of his creation.
p. The Mandate” for world evangelism is not simply based on “commands” but primarily
based on “creation” “holy”
* 19.
1. The Bible Gives Us Our Message for World Evangelism
2. Does the Bible gives us our message?
a. When we look to the Bible for our message we are faced with a problem. It is given to us,
we are not left to invent the message, but it is not given in a single, neat, formula.
b. Message is not separated from culture.
3. Two extremes:
a. Total Fluidity - Culture takes precedent over the transforming power of the gospel and
anything is accepted. (ex. Polygamy, homosexuality, syncretism)
b. Total Rigidity - The idea that God has given a series of formulas and rituals that must be
repeated word for word and a ritual must be followed. (ex. Orthodox, King James Only,
Church of Christ, Baptist songs, style of dress.)
4. Where is the truth between these extremes?
a. There is only one gospel, but it found expression in various forms in various situations.
b. How do you determine where we stand between the extremes?
c. The “Bible” helps in this process: it is written in common Greek, it includes different
languages and cultures, it makes cultural adjustments (Jew / Gentile), There is a single unified
themes and message, but it is expressed in different forms. (faith in OT and NT is expressed
differently) (progressive revelation)
* 20.
1. What is the New Testament Church?
a. How does the Bible describe the church?
b. The church of the New Testament varied depending upon which church you spoke about.
c. The church in Jerusalem, or in Corinth, the Jewish or Gentile church.
d. If it is correct to call the sinful believers of Corinth the “Church” or the sinful and misguided
believers of Galatia the “Church” then is it normal to call those who still worship their
ancestors in China the “Church?”
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2. Because it comes from God we must guard it, but because it is for modern man
we must interpret it.
3. The Bible Gives Us a Model for World Evangelism.
4. This is an incarnational model.
a. God comes to us in a “theophany” or form we can see and understand and comprehend.
* 21.
1. The bible does not just contain the gospel, it is the gospel.
a. The Bible is more than just information.
b. The Bible represents “God” in some way. It is the “Word” of God. It is inspired and
inerrant.
c. It is God's revelation of "good news" to mankind. God is himself communicating the good
news to us through the Bible. It is God's Word to man.
d. God is coming near (within the ear) to the peoples of the world, not just by an historical
event of time past, but in the present reality of His Word.
e. We do not want to elevate the Bible to the point of “deity” but it is more than just an
historical record.
2. God speaks in English.
a. As God speaks to man, he does not just shout from heaven in the language of angles.
Instead he speaks to man in human language.
b. The language of the day, using the medifores and expressions of the day.
3. The Bible acknowledges culture.
a. Luke the doctor and Peter the fisherman are both inspired by the same Hold Spirit and both
write divine truth without error, but they write it using different sentence structure and
grammar. God does not bypass the cultural element in communication.
b. Different literary forms are used.
4. The same truth is found in the incarnation of Christ.
a. When God the Son comes to earth, he does so as a man; a first century Jew with hunger,
pain, and Jewish culture.
b. God's Word and God's Son do not lose any of their "truth" as they are translated into our
culture. We hold that Jesus remained "fully God."
c. This model is appropriate for world evangelism, especially in crossing culture.
d. Some people reject the gospel not because they do not believe it is false, but because they
believe it is alien.
* 22.
1. The Bible Gives Us Power for World Evangelism
2. God is “LORD.”
3. All people are under the control of one of two masters.
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a. (1 John 5:19) "We know that we are children of God, and that the whole world is under the
control of the evil one."
b. There are only two categories: children of God or children Satan.
c. Do we believe in a real devil?
d. Do we believe that he has real power and control in our world?
e. Do we believe that he is ruling in the life of all non-Christians?
* 23.
1. 2 Corinthians 4:4-6
a. (2 Corinthians 4:4-6) "The god of this age has blinded the minds of unbelievers, so that they
cannot see the light of the gospel of the glory of Christ, who is the image of God. {5} For we
do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus'
sake. {6} For God, who said, "Let light shine out of darkness," made his light shine in our
hearts to give us the light of the knowledge of the glory of God in the face of Christ."
2. What is the power to free people from the “kingdom” of Satan?
a. The Bible tells us that the god of this age has blinded the eyes of all non-Christians, but we
preach Jesus Christ to set them free from the rule of the devil.
3. We are joining God’s work.
a. We do not engage in missions because the Bible tells us to, but rather because God is
accomplishing his mission and has instructed us through Scripture to join him.
b. The Bible is the work of God, and we are joining that work.
* 24. The Call of Abraham to Bless All People
1. God Chooses Abraham
a. (Genesis 12:1-4) "The LORD had said to Abram, "Leave your country, your people and
your father's household and go to the land I will show you. {2} "I will make you into a great
nation and I will bless you; I will make your name great, and you will be a blessing. {3} I will
bless those who bless you, and whoever curses you I will curse; and all peoples on earth will
be blessed through you." {4} So Abram left, as the LORD had told him; and Lot went with
him. Abram was seventy-five years old when he set out from Haran."
b. This chapter begins, "The LORD said to Abram" But who is the Lord and who is Abram.
c. The first eleven chapters of Genesis have brought us to this point and the rest of Scripture
tells us what happened because of this action of God.
d. The sequence of events is important here in understanding what God is doing. God is
singling out one so that he may redeem all.
e. The LORD of all creation lays claim to that creation and seeks to restore our allegiance to
him. God is our “creator” and by this fact he has the right to lay claim to our lives.
f. This is a redemptive act. This is God’s action to redeem all people.
g. God had not lost interest in other people or given up on them.
2. The beginning:
a. The Bible begins with the universe, not earth, with the earth, not Palestine, with Adam the
father of the human race, not Abraham the father of one people.
b. God is the creator of the universe, the earth, all of mankind, he is not a tribal or local deity.
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c. God should never be thought of as one of the “gods” that was national or local. He is
universal and his salvation is universal in application.
d. Monotheism is at the very heart of missions. (1 Timothy 2:5) "For there is one God and one
mediator between God and men, the man Christ Jesus," There is no other option.
* 25.
1. A picture of the choosing of Abraham
a. In Genesis 1-11, God deals with the whole world. (undivided nations represented by circle)
b. The result of the fall of man is increasing alienation from God and from fellow man.
c. There is moral darkness. This is the state of the world where the gospel has not come.
d. In Genesis 11, there is a division of the nations. (circle divided up into sections)
e. In Genesis 12, God chooses one of these nations in a divide-and-conquer strategy to reach
the whole world. (circle divided into sections with one sectioned darkened)
* 26.
1. First - A Promise of Descendants
a. He will leave his family and his father's house and in exchange for the loss of his family,
God would make him a great nation.
b. The Jews in Egypt did become numerous.
c. But after talking about a time when God will reject the nation because of their sin, Hosea
once again refers to this idea of many descendants. (Hosea 1:10) ""Yet the Israelites will be
like the sand on the seashore, which cannot be measured or counted. In the place where it was
said to them, 'You are not my people,' they will be called 'sons of the living God.'"
d. But Peter and Paul both refer to the words of Hosea to show that this referred not just to the
Jewish nation but to the people of God.
e. (1 Peter 2:9-10) "But you are a chosen people, a royal priesthood, a holy nation, a people
belonging to God, that you may declare the praises of him who called you out of darkness into
his wonderful light. {10} Once you were not a people, but now you are the people of God;
once you had not received mercy, but now you have received mercy."
f. (Romans 9:24-26) "even us, whom he also called, not only from the Jews but also from the
Gentiles? {25} As he says in Hosea: "I will call them 'my people' who are not my people; and I
will call her 'my loved one' who is not my loved one," {26} and, "It will happen that in the
very place where it was said to them, 'You are not my people,' they will be called 'sons of the
living God.'""
g. So, who are the people of God?
h. John the Baptist warns the people of his day that it is more than the physical descendants of
Abraham that are the children of God.
i. (Luke 3:8) "Produce fruit in keeping with repentance. And do not begin to say to yourselves,
'We have Abraham as our father.' For I tell you that out of these stones God can raise up
children for Abraham."
j. (Romans 9:6-8) "It is not as though God's word had failed. For not all who are descended
from Israel are Israel. {7} Nor because they are his descendants are they all Abraham's
children. On the contrary, "It is through Isaac that your offspring will be reckoned." {8} In
other words, it is not the natural children who are God's children, but it is the children of the
promise who are regarded as Abraham's offspring."
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k. It was believed by those of John the Baptist's day that no descendant of Abraham could be
lost.
l. John says that God can turn stones into physical children. Or, something more unlikely in
the mind of the Jews was that Gentiles might become the spiritual children of Abraham.
m. Peter interpreters the blessing in moral terms of repentance:
n. (Acts 3:25-26) "And you are heirs of the prophets and of the covenant God made with your
fathers. He said to Abraham, 'Through your offspring all peoples on earth will be blessed.'
{26} When God raised up his servant, he sent him first to you to bless you by turning each of
you from your wicked ways.""
o. Those to whom this applies, must turn in repentance.
p. It is to the Jews first, implying it is also to the Gentiles.
q. (Acts 2:39) "The promise is for you and your children and for all who are far off--for all
whom the Lord our God will call.""
r. Other New Testament writers also see the Old Testament blessing to Abraham now open to
all people.
s. (Ephesians 3:6) "This mystery is that through the gospel the Gentiles are heirs together with
Israel, members together of one body, and sharers together in the promise in Christ Jesus."
t. (Galatians 3:29) "If you belong to Christ, then you are Abraham's seed, and heirs according
to the promise."
u. (Romans 4:9-12) "Is this blessedness only for the circumcised, or also for the
uncircumcised? We have been saying that Abraham's faith was credited to him as
righteousness. {10} Under what circumstances was it credited? Was it after he was
circumcised, or before? It was not after, but before! {11} And he received the sign of
circumcision, a seal of the righteousness that he had by faith while he was still uncircumcised.
So then, he is the father of all who believe but have not been circumcised, in order that
righteousness might be credited to them. {12} And he is also the father of the circumcised who
not only are circumcised but who also walk in the footsteps of the faith that our father
Abraham had before he was circumcised."
v. In Revelation 7, you have the 144,000 from the tribes listed, then there is verse 9, which
describes who is in heaven. It is clear that the blessings are poured out eschatologically to all
peoples. (Revelation 7:9) "After this I looked and there before me was a great multitude that
no one could count, from every nation, tribe, people and language, standing before the throne
and in front of the Lamb. They were wearing white robes and were holding palm branches in
their hands."
w. We are promised to be joined into the Family created by God, the Body of Christ.
x. Acts 13:32-33 "We tell you the good news: What God promised our fathers (33) he has
fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: "'You
are my Son; today I have become your Father.'
* 27.
1. Second - A Promise of Land or a Place.
a. In John “monae” or the idea of inclusion in the “Kingdom”.
b. He was to leave his own land and in return God would give him another land.
c. This has a fulfillment in a physical land that is later taken away when the physical nation
breaks the covenant and God brings judgment upon the people.
d. This also applies to the "land" of heaven.
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e. Just as the physical nation broke the covenant and lost the physical land, we must be careful
not to abandon our covenant with God and loose what he has promised. The covenant that is
to last "forever" is always contingent on both parties keeping the covenant. Today many
people wish to claim the promises of the new covenant without realizing that both parties must
keep the convent for that convent to be binding.
* 28.
1. Third - A Blessing to all Peoples
a. Five times in verses 2 and 3 the word “bless” and blessing is used. God would give him a
blessing that would spill over to all mankind.
b. The New Testament begins by showing that Jesus is the descendant of Abraham. (Matthew
1:1) "A record of the genealogy of Jesus Christ the son of David, the son of Abraham:"
c. On the day of Pentecost Peter proclaimed: (Acts 3:25-26) "And you are heirs of the
prophets and of the covenant God made with your fathers. He said to Abraham, 'Through your
offspring all peoples on earth will be blessed.' {26} When God raised up his servant, he sent
him first to you to bless you by turning each of you from your wicked ways.""
d. The "first to you to bless you" is to the Jews but this implies that this is only be beginning.
Jesus is to be a blessing to all peoples.
e. (Acts 2:39) "The promise is for you and your children and for all who are far off--for all
whom the Lord our God will call.""
f. The promise is for Jews and their physical descendants and for those who are "far off ... all
the Lord will call" which is the Gentiles.
g. (Ephesians 3:6) "This mystery is that through the gospel the Gentiles are heirs together with
Israel, members together of one body, and sharers together in the promise in Christ Jesus."
h. (Galatians 3:29) "If you belong to Christ, then you are Abraham's seed, and heirs according
to the promise."
i. Paul expresses this negatively in Romans. (Romans 9:6-8) "It is not as though God's word
had failed. For not all who are descended from Israel are Israel. {7} Nor because they are his
descendants are they all Abraham's children. On the contrary, "It is through Isaac that your
offspring will be reckoned." {8} In other words, it is not the natural children who are God's
children, but it is the children of the promise who are regarded as Abraham's offspring."
j. Paul uses the word "Israel" to refer part of the time to the physical descendants of Abraham
and part of the time to the spiritual descendants. All the spiritual descendants of Abraham will
be saved but not all the physical descendants.
k. The blessing for Abraham and for us is, “justification by faith.”
l. This blessing, through Abraham, is “the gospel.” (Galatians 3:8) "The Scripture foresaw
that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham:
"All nations will be blessed through you."" (See earlier note about Russian translation.)
m. We should not disconnect the Old Testament from the New Testament regarding missions.
* 29. Israel: The Light to the Nations
1. Israel's Missionary Call
a. In Genesis 1-11 God deals with all people of the world.
b. Following the tower of Babel, God chooses one nation so he may reach the others.
c. The purpose of the division of the nations is mission oriented.
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2. Old Testament Gentiles come to God.
a. Melchizedek is not a descendant of Abraham but is a worshiper of God.
b. Jethro, a Medianite and father-in-law of Moses is also a Gentile but eats a fellowship
sacrificial meal with Moses and Aaron in Exodus 18, thus showing he too believes in God.
c. Jonah goes to Nineveh to call them to obey God, and Jonah knows that if they will repent
them God will accept them too.
d. Abimelech king of Gerar in Genesis 20 does have a fear of God even though Abraham does
not think that he will have.
3. The Old Testament nation of Israel was to be a missionary light to the world.
a. The nation was to be a nation of priest to the world.
b. (Exodus 19:4-6) "'You yourselves have seen what I did to Egypt, and how I carried you on
eagles' wings and brought you to myself. {5} Now if you obey me fully and keep my covenant,
then out of all nations you will be my treasured possession. Although the whole earth is mine,
{6} you will be for me a kingdom of priests and a holy nation.' These are the words you are to
speak to the Israelites.""
c. This is based on the fact that God has taken this one nation and "saved" or rescued them and
set them apart as his own, that he now calls them to particular priestly service.
d. The whole nation was to function as a nation of priest, bringing the peoples of the earth to
God. Israel rejected this idea of being priest and urged Moses to go up on Sinai on their
behalf.
e. It is from this passage that our doctrine of the Priesthood of All Believers begins.
f. (1 Peter 2:9-10) "But you are a chosen people, a royal priesthood, a holy nation, a people
belonging to God, that you may declare the praises of him who called you out of darkness into
his wonderful light. {10} Once you were not a people, but now you are the people of God;
once you had not received mercy, but now you have received mercy."
g. (Revelation 1:6) "and has made us to be a kingdom and priests to serve his God and Father-to him be glory and power for ever and ever! Amen."
h. (Revelation 5:10) "You have made them to be a kingdom and priests to serve our God, and
they will reign on the earth.""
i. The people of God in all ages have been one. Their purpose has been to function as priest
bringing others to God.
* 30.
1. Psalms 67
a. (Psalms 67) "For the director of music. With stringed instruments. A psalm. A song. May
God be gracious to us and bless us and make his face shine upon us, Selah {2} that your ways
may be known on earth, your salvation among all nations. {3} May the peoples praise you, O
God; may all the peoples praise you. {4} May the nations be glad and sing for joy, for you rule
the peoples justly and guide the nations of the earth. Selah {5} May the peoples praise you, O
God; may all the peoples praise you. {6} Then the land will yield its harvest, and God, our
God, will bless us. {7} God will bless us, and all the ends of the earth will fear him."
b. This Psalm comes from Numbers 6:24-26 where Aaron blesses the people.
c. The idea is that God would bless Israel and the peoples of the earth would see them and then
turn to this God of Israel. This shows that the intention was for Israel to be a light to all
peoples.
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2. God seeks Glory
a. Which is more important, what we are saved “from” or what we are saved “for.” People are
saved to worship and serve God. (p.36)
b. God reveals his glory to all people so he may receive glory from all creation. Abraham is
blessed to be a blessing to all so they may bring glory to God.
c. The Exodus is to show God’s glory. Exodus 9:13-16
d. The Conquest of Canaan was so violent so that false worship might be destroyed and only
God be worshiped.
e. When Isaiah sees God, the only response is to seek to praise him. This is what happens in
heaven.
f. The temple was to be a place for God’s Name.
g. The Glory of God is seen in Christ. (John 17:4,6) “glorify your name”
h. Paul had the ministry of bringing glory to God’s name. Romans 1:5
* 31. The Book of Jonah
1. This book is a missionary call for both Old Testament Israel and the Church.
2. This book shows man's attempt to stop God's worldwide plan of evangelism.
3. The people of Nineveh disserved God’s wrath.
a. Nineveh was known for the fact that it brutally killed and tortured those who disagreed with
its policies. (They did deserve God's wrath.)
b. The wind obeys God. The fish obeys God.
c. The sailors praise God, something Jonah had failed to do.
d. Jonah prays to God from the fish. He realized that God takes no pleasure in the distraction
of sinners or reluctant missionaries.
e. Nineveh and their king responds to the appeal to repent, something the nation of Israel and
its king had not done.
* 32.
1. Jonah 4:2
a. Jonah recites part of an Israelite liturgy in this verse, but cannot bear to think it also applies
to people outside Israel.
b. (Jonah 4:2) "He prayed to the LORD, "O LORD, is this not what I said when I was still at
home? That is why I was so quick to flee to Tarshish. I knew that you are a gracious and
compassionate God, slow to anger and abounding in love, a God who relents from sending
calamity."
2. Why is Jonah angry?
a. God is treating those outside the nation the same as those within.
3. The end of the book of Jonah?
a. The book ends with God having accomplished his purpose with Nineveh, but the question
remains unanswered, what happened to God's missionary? Did God succeed in changing his
heart?
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* 33. The Nations Coming to God
1. How are the nations going to come to God?
a. The prophets pictured the nations coming to God but the Nation failed to be the missionary
light to draw them.
b. (Isaiah 2:1-4) "This is what Isaiah son of Amoz saw concerning Judah and Jerusalem: {2}
In the last days the mountain of the Lord's temple will be established as chief among the
mountains; it will be raised above the hills, and all nations will stream to it. {3} Many peoples
will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God
of Jacob. He will teach us his ways, so that we may walk in his paths." The law will go out
from Zion, the word of the LORD from Jerusalem. {4} He will judge between the nations and
will settle disputes for many peoples. They will beat their swords into plowshares and their
spears into pruning hooks. Nation will not take up sword against nation, nor will they train for
war anymore."
c. (Micah 4:1-4) "In the last days the mountain of the Lord's temple will be established as
chief among the mountains; it will be raised above the hills, and peoples will stream to it. {2}
Many nations will come and say, "Come, let us go up to the mountain of the LORD, to the
house of the God of Jacob. He will teach us his ways, so that we may walk in his paths." The
law will go out from Zion, the word of the LORD from Jerusalem. {3} He will judge between
many peoples and will settle disputes for strong nations far and wide. They will beat their
swords into plowshares and their spears into pruning hooks. Nation will not take up sword
against nation, nor will they train for war anymore. {4} Every man will sit under his own vine
and under his own fig tree, and no one will make them afraid, for the LORD Almighty has
spoken."
d. (Jeremiah 3:17) "At that time they will call Jerusalem The Throne of the LORD, and all
nations will gather in Jerusalem to honor the name of the LORD. No longer will they follow
the stubbornness of their evil hearts."
e. (Isaiah 25:6-9) "On this mountain the LORD Almighty will prepare a feast of rich food for
all peoples, a banquet of aged wine-- the best of meats and the finest of wines. {7} On this
mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations;
{8} he will swallow up death forever. The Sovereign LORD will wipe away the tears from all
faces; he will remove the disgrace of his people from all the earth. The LORD has spoken. {9}
In that day they will say, "Surely this is our God; we trusted in him, and he saved us. This is
the LORD, we trusted in him; let us rejoice and be glad in his salvation.""
f. (Isaiah 60) ""Arise, shine, for your light has come, and the glory of the LORD rises upon
you. {2} See, darkness covers the earth and thick darkness is over the peoples, but the LORD
rises upon you and his glory appears over you. {3} Nations will come to your light, and kings
to the brightness of your dawn. {4} "Lift up your eyes and look about you: All assemble and
come to you; your sons come from afar, and your daughters are carried on the arm. {5} Then
you will look and be radiant, your heart will throb and swell with joy; the wealth on the seas
will be brought to you, to you the riches of the nations will come. {6} Herds of camels will
cover your land, young camels of Midian and Ephah. And all from Sheba will come, bearing
gold and incense and proclaiming the praise of the LORD. {7} All Kedar's flocks will be
gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on my
altar, and I will adorn my glorious temple. {8} "Who are these that fly along like clouds, like
doves to their nests? {9} Surely the islands look to me; in the lead are the ships of Tarshish,
bringing your sons from afar, with their silver and gold, to the honor of the LORD your God,
the Holy One of Israel, for he has endowed you with splendor. {10} "Foreigners will rebuild
your walls, and their kings will serve you. Though in anger I struck you, in favor I will show
you compassion. {11} Your gates will always stand open, they will never be shut, day or night,
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so that men may bring you the wealth of the nations-- their kings led in triumphal procession.
{12} For the nation or kingdom that will not serve you will perish; it will be utterly ruined.
{13} "The glory of Lebanon will come to you, the pine, the fir and the cypress together, to
adorn the place of my sanctuary; and I will glorify the place of my feet. {14} The sons of your
oppressors will come bowing before you; all who despise you will bow down at your feet and
will call you the City of the LORD, Zion of the Holy One of Israel. {15} "Although you have
been forsaken and hated, with no one traveling through, I will make you the everlasting pride
and the joy of all generations. {16} You will drink the milk of nations and be nursed at royal
breasts. Then you will know that I, the LORD, am your Savior, your Redeemer, the Mighty
One of Jacob. {17} Instead of bronze I will bring you gold, and silver in place of iron. Instead
of wood I will bring you bronze, and iron in place of stones. I will make peace your governor
and righteousness your ruler. {18} No longer will violence be heard in your land, nor ruin or
destruction within your borders, but you will call your walls Salvation and your gates Praise.
{19} The sun will no more be your light by day, nor will the brightness of the moon shine on
you, for the LORD will be your everlasting light, and your God will be your glory. {20} Your
sun will never set again, and your moon will wane no more; the LORD will be your everlasting
light, and your days of sorrow will end. {21} Then will all your people be righteous and they
will possess the land forever. They are the shoot I have planted, the work of my hands, for the
display of my splendor. {22} The least of you will become a thousand, the smallest a mighty
nation. I am the LORD; in its time I will do this swiftly.""
g. (Zechariah 8:20-23) "This is what the LORD Almighty says: "Many peoples and the
inhabitants of many cities will yet come, {21} and the inhabitants of one city will go to another
and say, 'Let us go at once to entreat the LORD and seek the LORD Almighty. I myself am
going.' {22} And many peoples and powerful nations will come to Jerusalem to seek the
LORD Almighty and to entreat him." {23} This is what the LORD Almighty says: "In those
days ten men from all languages and nations will take firm hold of one Jew by the hem of his
robe and say, 'Let us go with you, because we have heard that God is with you.'" An Oracle"
2. If God called Israel to mission, but they did not do that, then how are the
prophecies about the nations coming to God going to be fulfilled?
3. How can God’s mission be fulfilled if the missionary nation of Israel does not do
its job?
a. (the Kingdom)
b. What does this mean for eschatology?
* 34. The Coming of the Kingdom
1. The Meaning of the Kingdom
a. The “kingdom” is not a physical place, but a right to rule.
b. We tend to think of a kingdom as a geographic place over which a king rules or even of the
subjects and property over which a king rules.
c. The Greek word basileia as well as its Hebrew equivalent have to do with the rank or
authority of a king. This is his right to rule.
d. (Daniel 5:26) ""This is what these words mean: Mene : God has numbered the days of your
reign and brought it to an end." The word here is often translated "kingdom". It was not the
realm or the people that came to an end, but his right to rule. This right to rule was handed
over to another.
e. (Luke 19:11-12) "While they were listening to this, he went on to tell them a parable,
because he was near Jerusalem and the people thought that the kingdom of God was going to
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appear at once. {12} He said: "A man of noble birth went to a distant country to have himself
appointed king and then to return."
(1.) The territory over which he wanted to rule already existed, it was the place which he left. The problem was
that he was no king. He had no authority to rule.
(2.) This very thing had happened a few years before. In 63 B.C. the Roman had conquered Palestine but things
remained difficult. In 40 B.C. things had become chaotic and Herod the Great went to Rome to obtain from the
Roman Senate the kingdom and to be declared king over the land he wished to rule. He went into a far country
to me made a king and to come back and rule.
f. The kingdom of God is his rule, his kingship, his authority to rule. God’s rule over us
g. Jesus says that we must receive the kingdom of God as little children. What is received? In
order to enter the future realm of the kingdom, one must submit himself to God's rule in the
hear-and-now. (Mark 10:15) "I tell you the truth, anyone who will not receive the kingdom
of God like a little child will never enter it.""
2. The meaning of “mystery”
a. The biblical idea of mystery is a truth that has been kept secret in times past but is now
revealed and made known.
b. This is like a present that is unwrapped.
c. In Mark 4 and Matthew 13 there are a series of parables that have to do with the mystery of
the kingdom. (Mark 4:11) "He told them, "The secret of the kingdom of God has been given
to you. But to those on the outside everything is said in parables"
3. John the Baptist Announces the Kingdom Is at Hand
a. (Matthew 3:1-2) "In those days John the Baptist came, preaching in the Desert of Judea {2}
and saying, "Repent, for the kingdom of heaven is near.""
b. There are two aspects of the kingdom.
c. (Matthew 3:11-12) ""I baptize you with water for repentance. But after me will come one
who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the
Holy Spirit and with fire. {12} His winnowing fork is in his hand, and he will clear his
threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable
fire.""
d. The people of the Old Testament longed for the day when God would come and rule and
destroy his enemies. They thought the enemies of God were the same as the enemies of the
nation. John warns the leaders of the nation that their physical heritage will not save them.
(Matthew 3:7-10) "But when he saw many of the Pharisees and Sadducees coming to where
he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the
coming wrath? {8} Produce fruit in keeping with repentance. {9} And do not think you can
say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can
raise up children for Abraham. {10} The ax is already at the root of the trees, and every tree
that does not produce good fruit will be cut down and thrown into the fire."
e. Some would be baptized with the Holy Spirit and receive messianic salvation and others
would be baptized with fire and receive God's wrath. (Matthew 3:11) ""I baptize you with
water for repentance. But after me will come one who is more powerful than I, whose sandals I
am not fit to carry. He will baptize you with the Holy Spirit and with fire."
f. Later John asks if Jesus is really the Messiah. John sees the baptism of the Spirit taking
place but not the judgment of the wicked. The prophecies in Daniel do not seem to be in
progress. Herod Antipus rules in Galilee and the Roman legions march through Jerusalem.
4. How could the Kingdom be coming if sin goes unpunished?
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a. Yes the Kingdom of God is here but there is a mystery, a new aspect that was not revealed
before.
b. The Kingdom is here, but instead of destroying human sovereignty, it attacks the
sovereignty of Satan.
c. The Kingdom is here but instead of making changes in the external, political, physical order
of things, it makes changes in the spiritual lives of men and women.
d. The Kingdom offers men deliverance from Satan's rule. The Kingdom is now here with
persuasion rather than power.
* 35.
1. The Kingdom Comes in two Parts (the Mystery)
a. The Mystery (already – not yet)
b. The Kingdom is already: This is brought by the first coming of Jesus.
c. The Kingdom is not yet: This will be brought by his second coming. This is when all
wickedness will be destroyed.
d. (Matthew 24:14) "And this gospel of the kingdom will be preached in the whole world as a
testimony to all nations, and then the end will come."
e. The message that the Kingdom has come and men submit to its rule now so they may enjoy
its benefits later is what is to be proclaimed.
f. When this is proclaimed, Christ's second coming will take place.
2. Our part in the coming of the kingdom
a. Matthew 24:14 is tied to 28:19 in that they both refer to the same thing. The gospel of the
Kingdom is to go to the ends of the world.
b. The disciples set out to fulfill this command. (Acts 8:12) "But when they believed Philip as
he preached the good news of the kingdom of God and the name of Jesus Christ, they were
baptized, both men and women."
c. What was preached? The good news of the Kingdom which concerned Jesus Christ.
d. What was the result? They believed and were baptized.
e. (Acts 28:23) "They arranged to meet Paul on a certain day, and came in even larger
numbers to the place where he was staying. From morning till evening he explained and
declared to them the kingdom of God and tried to convince them about Jesus from the Law of
Moses and from the Prophets."
f. Again, what was preached? The good news of the Kingdom.
g. Paul takes this first to Jews and then in v. 28 to Gentiles.
h. We presently stand in the middle between the first and second coming of Jesus. Those who
welcome the Kingdom now, will be welcomed into the Kingdom in the future.
* 36.
1. The Kingdom Brings Victory over Death
a. (1 Corinthians 15:24-26) "Then the end will come, when he hands over the kingdom to God
the Father after he has destroyed all dominion, authority and power. {25} For he must reign
until he has put all his enemies under his feet. {26} The last enemy to be destroyed is death."
b. The realization of this victory is future when death is finally cast into the lake of fire.
(Revelation 20:14) But Christ has already defeated death and this is seen in the resurrection. (2
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Timothy 1:10) "but it has now been revealed through the appearing of our Savior, Christ
Jesus, who has destroyed death and has brought life and immortality to light through the
gospel."
2. The Kingdom Brings Victory over Satan
a. The enemy of God's Kingdom is Satan.
b. Satan will ultimately be cast into the lake of fire at the end of the Millennium. (So even
now, whether there is a literal Millennium or not, Satan is partly free.) This victory over Satan
has not seen its full effect.
c. But, Jesus has already defeated Satan. (Hebrews 2:14-15) "Since the children have flesh
and blood, he too shared in their humanity so that by his death he might destroy him who holds
the power of death--that is, the devil-- {15} and free those who all their lives were held in
slavery by their fear of death."
d. Christ has nullified the power of death. He has also nullified the power of Satan.
e. Satan still goes about like a lion bring suffering upon God's people. (1 Peter 5:8) "Be selfcontrolled and alert. Your enemy the devil prowls around like a roaring lion looking for
someone to devour."
f. Satan still goes about in religious circles as an angel of light. (2 Corinthians 11:14) "And no
wonder, for Satan himself masquerades as an angel of light."
g. Christ cast out demons showing the defeat of Satan and we too are freed from demonic fear
and have this to proclaim to the dark world.
3. The Kingdom Brings Victory over Sin
a. Is sin just something we are pardoned from at death? Sin too still exists in our world, but its
power over the Christian has been broken. (For the non-Christian this is not true.)
b. Christ has done something about sin. (Hebrews 9:26) "Then Christ would have had to
suffer many times since the creation of the world. But now he has appeared once for all at the
end of the ages to do away with sin by the sacrifice of himself."
c. (Romans 6:6) "For we know that our old self was crucified with him so that the body of sin
might be done away with, that we should no longer be slaves to sin--"
d. (Romans 6:1-7) "What shall we say, then? Shall we go on sinning so that grace may
increase? {2} By no means! We died to sin; how can we live in it any longer? {3} Or don't you
know that all of us who were baptized into Christ Jesus were baptized into his death? {4} We
were therefore buried with him through baptism into death in order that, just as Christ was
raised from the dead through the glory of the Father, we too may live a new life. {5} If we
have been united with him like this in his death, we will certainly also be united with him in
his resurrection. {6} For we know that our old self was crucified with him so that the body of
sin might be done away with, that we should no longer be slaves to sin-- {7} because anyone
who has died has been freed from sin."
e. What Christ has begun by his first coming will be completed in his second coming.
4. The Proclamation of the Kingdom is the Purpose of History
a. (Matthew 24:14) "And this gospel of the kingdom will be preached in the whole world as a
testimony to all nations, and then the end will come."
b. This is the end of history and what history is moving toward.
c. The meaning and destiny of history rest in our hands.
d. When this task is complete the end will come. Christ is thus waiting on us to finish the task
he has given to us.
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5. Opposition to the “Kingdom”
a. Is it valid to “fight” against all that opposed God?
b. Can we say protest against abortion is “kingdom work?”
c. Should we use right wing politics to bring about the kingdom?
d. Is everything that is not “conservative Evangelical Christianity” our enemy and should be
attacked it in every possible way?
e. Is the overthrow of oppressive dictators “kingdom work?”
* 37. Matthew follows Malachi
1. Matthew follows Malachi
a. In our Bible Matthew comes immediately after Malachi and appropriately so.
b. There is a few hundred years difference between the two books, but as we close one and
open the other it is just as if a few days have passed.
2. Jesus has come to fulfill what was predicted by Malachi.
a. (Malachi 3:2) "But who can endure the day of his coming? Who can stand when he
appears? For he will be like a refiner's fire or a launderer's soap."
b. (Malachi 4:1) ""Surely the day is coming; it will burn like a furnace. All the arrogant and
every evildoer will be stubble, and that day that is coming will set them on fire," says the
LORD Almighty. "Not a root or a branch will be left to them."
c. (Malachi 4:5) ""See, I will send you the prophet Elijah before that great and dreadful day of
the LORD comes."
* 38.
1. The “Old” is ending.
a. Malachi brings a series of condemnations against Israel because they have not been the
nation they were made to be and have not kept the covenant. Malachi mentions hypocrisy in
worship, social injustice, pagan religious practices, divorce, and withholding the tithe.
b. But most of all God's patience has come to an end because the people were supposed to
exalt God's name to the nations but instead they have profaned his name.
c. (Malachi 1:5-14) "You will see it with your own eyes and say, 'Great is the LORD--even
beyond the borders of Israel!' {6} "A son honors his father, and a servant his master. If I am a
father, where is the honor due me? If I am a master, where is the respect due me?" says the
LORD Almighty. "It is you, O priests, who show contempt for my name. "But you ask, 'How
have we shown contempt for your name?' {7} "You place defiled food on my altar. "But you
ask, 'How have we defiled you?' "By saying that the Lord's table is contemptible. {8} When
you bring blind animals for sacrifice, is that not wrong? When you sacrifice crippled or
diseased animals, is that not wrong? Try offering them to your governor! Would he be pleased
with you? Would he accept you?" says the LORD Almighty. {9} "Now implore God to be
gracious to us. With such offerings from your hands, will he accept you?"--says the LORD
Almighty. {10} "Oh, that one of you would shut the temple doors, so that you would not light
useless fires on my altar! I am not pleased with you," says the LORD Almighty, "and I will
accept no offering from your hands. {11} My name will be great among the nations, from
the rising to the setting of the sun. In every place incense and pure offerings will be
brought to my name, because my name will be great among the nations," says the LORD
Almighty. {12} "But you profane it by saying of the Lord's table, 'It is defiled,' and of its food,
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'It is contemptible.' {13} And you say, 'What a burden!' and you sniff at it contemptuously,"
says the LORD Almighty. "When you bring injured, crippled or diseased animals and offer
them as sacrifices, should I accept them from your hands?" says the LORD. {14} "Cursed is
the cheat who has an acceptable male in his flock and vows to give it, but then sacrifices a
blemished animal to the Lord. For I am a great king," says the LORD Almighty, "and my name
is to be feared among the nations."
2. The “New” is coming.
a. Malachi warns that God is so concerned about his name being honored that he is about to
act. First he will send a messenger to prepare the way for him. (Malachi 3:1) ""See, I will
send my messenger, who will prepare the way before me. Then suddenly the Lord you are
seeking will come to his temple; the messenger of the covenant, whom you desire, will come,"
says the LORD Almighty."
b. This refers to John the Baptist as the forerunner of Jesus.
c. This is the Lord of the covenant and he will establish a new covenant.
d. The people say they are seeking the Lord. He will come as Jesus Christ.
* 39.
1. The coming of the “Kingdom” – New
a. John the Baptist comes preaching that the people should repent because the Kingdom is at
hand. This is the same as the Day of the Lord.
b. Jesus begins his ministry with this warning to repent that the Kingdom is near. The time of
judgment is coming.
c. This is the final warning before judgment comes on the nation of Israel.
d. (I do not mean to sound anti-Semitic but Scripture clearly teaches a new covenant and the
Church as the people of God today. But the same mission as the old people of God, to take the
message to the nations.)
2. Jesus knew that the covenant had been broken over and over, and that he had
come to bring a new covenant with a faithful remnant.
a. This is an essential concept in the present understanding of missions. (eschatology)
b. It is not possible to accept the idea of a new covenant without recognizing the idea that the
old is completely gone and is not coming back. (God has a new wife, and is not going back to
the old.)
* 40. The Mission of Jesus
1. The Strategy of Jesus
a. Jesus was concerned with "relationship" not "ritual."
b. How did Jesus go about doing ministry?
c. Men were his method.
d. His concern was not with the multitudes but with men who the multitudes would follow.
e. Jesus began gathering these men before he organized a campaign or preached a sermon in
public.
f. Jesus made it a practice to be with them. (I learned from my professors outside of class.)
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g. Jesus expected the men who followed him to obey him. They were not required to be smart,
but were required to be loyal.
h. They were called his "disciples" or pupils or learners. Only later were they called
"Christians."
i. Jesus was always working towards the time when his disciples would take over his work in
the world.
j. Do we teach at a distance or close up? Are we accessible?
k. Why did Jesus concentrate on only a few people?
l. He could have had followings of thousands. Had he not come to save the world?
m. Is it not strange that one with all the power of the universe could live and die on earth and
have only a small band of disciples?
n. Jesus was not trying to impress the crowds. The crowds were like helpless sheep wondering
without direction.
o. The nation of Israel was led by what Jesus called spiritually blind leaders, and Jesus knew
that if he did not train competent men of God, then they too would be led astray.
p. The training of leaders who could in turn reach the masses was Jesus' strategy.
q. What is our desire? A big following where we are in front of many people? (Ex. Revival
Fires)
r. What does it mean to be great? (You are working toward being great. What are you
working towards?)
s. The Pharisees focused on ritual.
t. Religion tends to gravitate in that direction.
u. Ritual is religion without God.
v. How does our church compare in this area today?
w. Jesus has come to transform “relationship” not ritual.
2. Jesus Identifies Himself as “Son of Man”
a. Jesus begins by using the title "Son of Man."
b. Jesus is showing himself broader than just the “Jewish” messiah.
c. "Son of David" was the popular messianic title but it carried too many misunderstandings in
his day.
d. He was "Son of God" referred to in Psalms 2:7 "I will proclaim the decree of the LORD: He
said to me, "You are my Son ; today I have become your Father." And Jesus does claim this
title during his trial before the Sanhedrin.
e. Jesus used the title "Son of Man" forty times and always by Jesus to refer to himself. (The
disciples call him Lord, master, or teacher.)
f. This term "Son of Man" comes from Ezekiel and by the time of Jesus has come to be
understood as a messianic term.
g. (Daniel 7:13-14) ""In my vision at night I looked, and there before me was one like a son of
man, coming with the clouds of heaven. He approached the Ancient of Days and was led into
his presence. {14} He was given authority, glory and sovereign power; all peoples, nations and
men of every language worshipped him. His dominion is an everlasting dominion that will not
pass away, and his kingdom is one that will never be destroyed."
h. Jesus uses this title "Son of Man" which refers not just to the Jewish messiah, but to the
savior of the whole world. He is the one for all peoples.
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3. Jesus Reaches Outside of “Israel”
a. From the beginning of the ministry of Jesus he is reaching out to those who are outside. His
first sermon at Nazareth demonstrates this. (Luke 4:24-25) ""I tell you the truth," he
continued, "no prophet is accepted in his hometown. {25} I assure you that there were many
widows in Israel in Elijah's time, when the sky was shut for three and a half years and there
was a severe famine throughout the land."
b. Those who heard Jesus would have known the rest of the story of Elijah who performed this
miracle for a Gentile.
c. Jesus goes on to rub this in a little further with an illustration from Elisha. (Luke 4:27)
"And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of
them was cleansed--only Naaman the Syrian.""
d. Naaman is not only a Gentile, but a military leader of Syria who is a war with Israel.
e. It is no wonder that the proud citizens of Nazareth were upset with Jesus who called into
question their privileged position.
4. Jesus Comes to the Jew First
a. (Matthew 10:5-6) "These twelve Jesus sent out with the following instructions: "Do not go
among the Gentiles or enter any town of the Samaritans. {6} Go rather to the lost sheep of
Israel."
b. This is a question of strategy. The time is short and the Nation must be given one last
chance to repent.
c. Jesus does warn that they will reach other peoples. (Matthew 10:18) "On my account you
will be brought before governors and kings as witnesses to them and to the Gentiles."
d. Later Luke tells of another preaching mission where 70 are sent out to preach. (Luke 10:1)
"After this the Lord appointed seventy-two others and sent them two by two ahead of him to
every town and place where he was about to go."
e. Just as the 12 apostles symbolically represented the twelve tribes of Israel, the 70 represents
the other nations of the earth. In Genesis 10, the descendants of Noah are listed with 70 in
number. Rabbinical tradition says that there were 70 nations scattered at the Tower of Babel.
These 70 are now on a training mission for a time when they will go to the world.
5. Jesus and the Gentiles
a. Most of Jesus' public ministry was in the area of the Jews but he does encounter some
Gentiles.
b. John 4 records a contact with a Samaritan woman.
c. A Canaanite Woman - (Matthew 15:21-28) "Leaving that place, Jesus withdrew to the
region of Tyre and Sidon. {22} A Canaanite woman from that vicinity came to him, crying out,
"Lord, Son of David, have mercy on me! My daughter is suffering terribly from demonpossession." {23} Jesus did not answer a word. So his disciples came to him and urged him,
"Send her away, for she keeps crying out after us." {24} He answered, "I was sent only to the
lost sheep of Israel." {25} The woman came and knelt before him. "Lord, help me!" she said.
{26} He replied, "It is not right to take the children's bread and toss it to their dogs." {27}
"Yes, Lord," she said, "but even the dogs eat the crumbs that fall from their masters' table."
{28} Then Jesus answered, "Woman, you have great faith! Your request is granted." And her
daughter was healed from that very hour."
d. This phrase "only to the lost sheep of Israel" may be said as a rebuke to the disciples who
wanted him to send her away.
e. The point is that Jesus does heal her daughter and he commends her faith.
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f. The centurion's servant in Matthew 8.
He is most likely a Gentile. This was also the
army of occupation.
g. Jesus' comment regarding this situation is most important. (Matthew 8:11-12) "I say to you
that many will come from the east and the west, and will take their places at the feast with
Abraham, Isaac and Jacob in the kingdom of heaven. {12} But the subjects of the kingdom
will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.""
h. The Samaritan village - (Luke 9:51-55) "As the time approached for him to be taken up to
heaven, Jesus resolutely set out for Jerusalem. {52} And he sent messengers on ahead, who
went into a Samaritan village to get things ready for him; {53} but the people there did not
welcome him, because he was heading for Jerusalem. {54} When the disciples James and John
saw this, they asked, "Lord, do you want us to call fire down from heaven to destroy them?"
{55} But Jesus turned and rebuked them,"
i. The Greeks - When the Greeks come, Jesus says it is time for him to be glorified. (John
12:20-23) "Now there were some Greeks among those who went up to worship at the Feast.
{21} They came to Philip, who was from Bethsaida in Galilee, with a request. "Sir," they said,
"we would like to see Jesus." {22} Philip went to tell Andrew; Andrew and Philip in turn told
Jesus. {23} Jesus replied, "The hour has come for the Son of Man to be glorified."
j. When Jesus is to be crucified, this act will draw "all" people to him. (John 12:32) "But I,
when I am lifted up from the earth, will draw all men to myself.""
k. During the final week Jesus stand at the Temple and declares to the Jewish leaders that their
time is come to an end. (Matthew 21:42-43) "Jesus said to them, "Have you never read in the
Scriptures: "'The stone the builders rejected has become the capstone ; the Lord has done this,
and it is marvelous in our eyes'? {43} "Therefore I tell you that the kingdom of God will be
taken away from you and given to a people who will produce its fruit." This is a statement
made to the Jewish nation that a change is taking place, a “divorce” decree is being served and
a new covenant is on the way.
l. The kingdom of God will be taken from the nation and given to the nations. He also predicts
the destruction of Jerusalem, which was unthinkable if the Jews remained the chosen people.
m. Jesus says forgiveness is for "all nations." (Luke 24:45-48) "Then he opened their minds
so they could understand the Scriptures. {46} He told them, "This is what is written: The
Christ will suffer and rise from the dead on the third day, {47} and repentance and forgiveness
of sins will be preached in his name to all nations, beginning at Jerusalem. {48} You are
witnesses of these things."
* 41. The Question of Mission in the Early Church
1. How do the early disciples go about obeying Jesus' command to go to the whole
world?
a. Did the disciples obey the great commission?
b. We tend to think of the Book of Acts as an account of the obedient apostles. Actually it is
an account of their reluctance.
c. We also think of the early church described in the epistles as the model church, but much of
what is written in Scripture concerns the problems of the early church.
d. So, when I speak of "mistakes" made by the early church, or disagreements and divisions, I
do not mean to bring criticism on the "Church" but instead to point out how these imperfect
early Christians struggled with obedience to our Lord just as we do today.
e. By the Holy Spirit the apostles are heard in many "Gentile" languages but fail to see the
significance of this reversal of the Tower of Babel.
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f. Evangelism in Jerusalem, within the confines of Judaism occurs. By the end of the seventh
chapter of Acts we find that the disciples and now thousands of new Christians are still in
Jerusalem. It is only by persecution that evangelism takes place outside Jerusalem.
2. Philip
a. Philip goes down to Samaria to preach.
b. (Acts 8:5-6) "Philip went down to a city in Samaria and proclaimed the Christ there. {6}
When the crowds heard Philip and saw the miraculous signs he did, they all paid close
attention to what he said."
c. After Philip has already had success, then two of the apostles go also to Samaria.
d. (Acts 8:14) "When the apostles in Jerusalem heard that Samaria had accepted the word of
God, they sent Peter and John to them."
e. Jews hate Samaritans. They were only half Jewish. This is a difficult cross cultural mission.
f. Philip also preaches to another non-Jew.
g. (Acts 8:26-40) "Now an angel of the Lord said to Philip, "Go south to the road--the desert
road--that goes down from Jerusalem to Gaza." {27} So he started out, and on his way he met
an Ethiopian eunuch, an important official in charge of all the treasury of Candace, queen of
the Ethiopians. This man had gone to Jerusalem to worship, {28} and on his way home was
sitting in his chariot reading the book of Isaiah the prophet. {29} The Spirit told Philip, "Go to
that chariot and stay near it." {30} Then Philip ran up to the chariot and heard the man reading
Isaiah the prophet. "Do you understand what you are reading?" Philip asked. {31} "How can
I," he said, "unless someone explains it to me?" So he invited Philip to come up and sit with
him. {32} The eunuch was reading this passage of Scripture: "He was led like a sheep to the
slaughter, and as a lamb before the shearer is silent, so he did not open his mouth. {33} In his
humiliation he was deprived of justice. Who can speak of his descendants? For his life was
taken from the earth." {34} The eunuch asked Philip, "Tell me, please, who is the prophet
talking about, himself or someone else?" {35} Then Philip began with that very passage of
Scripture and told him the good news about Jesus. {36} As they traveled along the road, they
came to some water and the eunuch said, "Look, here is water. Why shouldn't I be baptized?"
{37} {38} And he gave orders to stop the chariot. Then both Philip and the eunuch went down
into the water and Philip baptized him. {39} When they came up out of the water, the Spirit of
the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his
way rejoicing. {40} Philip, however, appeared at Azotus and traveled about, preaching the
gospel in all the towns until he reached Caesarea."
h. Notice that this is another Gentile who has come to worship the true God.
i. The Ethiopian is reading the prophet Isaiah, which includes a prophecy about Cush - the
upper Nile valley, the place where this man was from.
(Isaiah 18:2) "which sends envoys
by sea in papyrus boats over the water. Go, swift messengers, to a people tall and smoothskinned, to a people feared far and wide, an aggressive nation of strange speech, whose land is
divided by rivers." (Isaiah 18:7) "At that time gifts will be brought to the LORD Almighty
from a people tall and smooth-skinned, from a people feared far and wide, an aggressive nation
of strange speech, whose land is divided by rivers-- the gifts will be brought to Mount Zion,
the place of the Name of the LORD Almighty." As far as we know Philip was the first "swift
messenger" who ever came close to fulfilling this strongly cross cultural message in Isaiah.
j. However the Ethiopian is reading from Isaiah 53:7. (Acts 8:32) "The eunuch was reading
this passage of Scripture: "He was led like a sheep to the slaughter, and as a lamb before the
shearer is silent, so he did not open his mouth."
k. The Ethiopian ask about whom is the writer speaking.
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l. Philip begins with passage and explains to him the good news about Jesus. He believes and
request baptism. Then he goes on his way rejoicing.
m. Two questions:
n. How is it that he request baptism? (It is a part of the response to the "act" of Jesus.)
o. Why was he baptized immediately?
p. I simply want you to see that there are other ways of doing things.
3. Preaching to Cornelius.
a. Cornelius is a Gentile and a Roman solder. Jews hated both.
b. Peter had to be shown a vision three times to try to change his anti-Gentile bias.
c. Peter finally realized that Jesus is serious about a mission to the Gentiles.
d. (Acts 10:34-35) "Then Peter began to speak: "I now realize how true it is that God does not
show favoritism {35} but accepts men from every nation who fear him and do what is right."
e. When Peter returns to Jerusalem his fellow Christians of Jewish background criticized him.
they do not say, "We hear you baptized some Gentiles," but instead, "We hear you ate with
them." (Acts 11:3) "and said, "You went into the house of uncircumcised men and ate with
them.""
f. Did they think that the gospel would be spread to the ends of the earth without ever sitting
down to eat with another culture. This was difficult. If you don't think it was, try sitting down
to pray at lunch today and see if someone does not say something.
4. The Apostles in Jerusalem
a. Even though others are scattered and travel to other areas, the apostles are reluctant to leave
Jerusalem. Why?
b. Some say they hoped that the Holy City would remain the center of the new faith.
c. Others say they took wives and did not wish to travel.
d. Others say it was the old idea as to who would be greater. They did not want to leave the
large well establish church and get their hands dirty in pioneering work.
e. We do not know. How is this like our building of big well established "central" churches in
Ukraine?
f. There are many other events in Acts but we will look at those in a study of Acts as an
example of Church Growth.
* 42. The “Jewish-Church” or the “Church?”
1. Jesus came as the Messiah.
a. He was the promised savior who came through the Jewish race. This was first known by the
Jews, and Jesus certainly desired that the Jewish people would embrace him as Messiah and
then be a light to the Gentiles. The desire was that all people would become the people of
God. This did not happen. Only few of the Jews accepted their Messiah, thus creating a
distinction between Israel and the people of God, or the Church.
2. The early church was all Jewish and resisted inclusion of others.
a. They remained in Jerusalem. They continued to go to the temple. They observed the
traditions.
3. During the early stages there was no intention to form a separate religion.
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a. The Judaism of the early first century maintained a pluralism that permitted a diversity of
groups within Judaism.
b. Jews felt that Gentiles must be circumcised to be Jewish and the early Jewish Christians also
felt that they too had to be circumcised.
4. The “first reformation”
a. There were however, Hellenistic thinkers who believed that Easter had bypassed the Torah
and Temple and that "the Spirit" rather than the Law was to guide the believer. This brought
"them" into conflict with Jewish authorities. When these believers were expelled from
Jerusalem they began to preach among Gentiles.
b. It was in the third largest city of the empire, Antioch, that this side of the early church
gained a strong footing.
c. (Acts 11:26) "and when he found him, he brought him to Antioch. So for a whole year
Barnabas and Saul met with the church and taught great numbers of people. The disciples were
called Christians first at Antioch."
* 43.
1. “Christian”
a. Here, not is Jerusalem, the Church is now seen as separate from Judaism. Here the followers
are called "Christians."
b. Through the ministry of Paul and Barnabas this group of believers come to accept people as
Christians without making them first Jewish. Paul makes the saving message of Jesus
acceptable, devoid of Jewish ritualism, to Gentiles and the church grows and they develop a
concern for missions and soon send out Paul and Barnabas.
c. (Acts 11:20-26) "Some of them, however, men from Cyprus and Cyrene, went to Antioch
and began to speak to Greeks also, telling them the good news about the Lord Jesus. {21} The
Lord's hand was with them, and a great number of people believed and turned to the Lord.
{22} News of this reached the ears of the church at Jerusalem, and they sent Barnabas to
Antioch. {23} When he arrived and saw the evidence of the grace of God, he was glad and
encouraged them all to remain true to the Lord with all their hearts. {24} He was a good man,
full of the Holy Spirit and faith, and a great number of people were brought to the Lord. {25}
Then Barnabas went to Tarsus to look for Saul, {26} and when he found him, he brought him
to Antioch. So for a whole year Barnabas and Saul met with the church and taught great
numbers of people. The disciples were called Christians first at Antioch."
2. Acts 15
a. Later, men from Judea come and disagree with the practices in Antioch regarding Gentiles
and this leaders to the Jerusalem Council. (There were two early strains of Christianity: the
strictly Jewish and the global variety. This issue is settled in Acts 15.)
b. (Acts 15:1-2) "Some men came down from Judea to Antioch and were teaching the
brothers: "Unless you are circumcised, according to the custom taught by Moses, you cannot
be saved." {2} This brought Paul and Barnabas into sharp dispute and debate with them. So
Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to
see the apostles and elders about this question."
c. This was a "cultural" decision. How was this a cultural decision?
3. Separation
a. By the time of the destruction of the temple in Jerusalem in 70 A.D. many Jewish-Christians
had fled Judea. After the war the Pharisees were the only surviving Jewish party and they
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gained control of the Synagogues. The Pharisees set up a new center for Judaism in Jamnia
and in 85 A.D. they passed the Eighteen Benedictions which excluded Christians from
synagogues.
b. Thus, the church grew more and more Gentile in makeup.
4. Failures of the Early Church?
a. Survival as a separate religious group, rather than their commitment to the reign of God
began to dominate the believers. (They formed a separate religion.)
b. The church became an institution. (Focus on past instead of future, consolidation not
mission, fixing barriers not crossing frontiers, law not grace, doctrine not life, institution not
movement.)
c. It failed to make the Jews feel at home. The act of opening the door "culturally" to the
Gentiles, closed the door culturally to the Jews, But more people were saved.
* 44. Pluralism
1. Factors leading to religious pluralism.
a. The world has become a global village. We are in contact with people from all parts of the
world, so we simply encounter people of other faiths more often.
b. In many parts of the Western world there is a decline in convinced Christian beliefs. We are
no longer as certain about what we believe. A lesser understanding of the Christian faith leads
to a lesser understanding as to what makes it special.
c. There is a desire for “world citizenship” and unity. Therefore the focus is upon what unites
a not what divides. Religion divides, therefore, dialogue has replaced evangelism.
2. What is our responsibly to other faiths?
a. Evangelism or toleration?
b. If Christ is the only why, what value is there in other religions and how should we view
them?
c. The traditional approach to other faiths has been evangelism.
3. Often people view religion as “private.”
a. In some countries religion has little effect upon daily life. People are content to go about life
as they please and if they have time, then add religion as an extra. But in other countries like
Iran, religion is a great part of daily life.
b. This often leads some Christians to be shy about venturing into another’s private world of
religion.
4. How do Christians View Other Faiths?
* 45.
1. (from God) Other faiths served as a preparation for Christian evangelism.
a. Christians need to show humility for the good that is found in other faiths.
b. The claims of the supremacy of Jesus are maintained, but others faiths are recognized as
being of some value. They are like the Old Testament “Law” in that they are inadequate but
useful.
c. We therefore can peacefully coexist with other faith and work together and collect good
points from them.
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d. We must be willing to learn from truth wherever it occurs.
e. Even when we find “good” in other religions, we may say that this shows that some have not
fallen as far as others. Some “good” remains from the Garden. “Fire in the clay”
f. Other faiths are therefore a preparation for the gospel and Christ comes not to destroy but to
fulfill other faiths.
g. However this is not the claim that Christianity makes for itself. There is a difference
between this view and the approach taken in missions to finding an “eye opener.” All other
faiths still lack the salvation brought only by Jesus and falsely claim salvation otherwise.
2. (from Satan) Other faiths are of Satan.
a. This view sees other religions the result of the work of Satan and those who are involved in
them under the control of Satan.
b. This is closer to the biblical position.
3. (from Man) Other faiths are human attempts to reach God.
a. This view takes into consideration natural revelation and says that man is looking for God.
b. Other faiths are inadequate attempts at finding the true God but man should be given credit
for trying.
c. Sometimes people do seek God. In a time of crisis, but not normally or out of their own
goodness.
d. The Bible says that man has gown astray and perused his own desires. God has then given
him over to his sin and man has made images of created things to worship.
e. Man is not looking upward to God, but instead to created things.
4. Christianity only has two categories: lost and saved.
* 46. Positions Resulting in Salvation for All or Many
1. Universalism
a. God is good so all sin will be overlooked.
b. This positions undermines the atoning death of Jesus. If all sin will be overlooked, then the
death of Jesus was not needed.
c. The Scripture consistently teaches a division of people after death.
2. New Universalism
a. Christ did die for sinners and all will be saved by his death.
b. God is good and all powerful. His will is that all be saved and therefore he will accomplish
this purpose.
c. But if all will eventually be saved, why did Christ make the mission of the church preaching
the gospel?
d. Christ also clearly taught an eternal hell as a punishment for sin. This is a great gulf
between the saved and the lost. Luke 16: 19-31.
e. Jesus even said that most would go down this wide road to destruction. Matthew 7:13-14.
* 47.
1. Wider Hope
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a. God will save those who are sincere and seek truth. The death of Jesus is applied to more
than just Christians. The work of Jesus opened the door wider than Christianity.
b. Just as the death of Jesus was applied to the taking away of Abraham’s sin, who did not
know Jesus, it will also be applied to the good Buddhist who does not know Jesus.
c. Abraham obeyed God and responded to God’s promise and it was credited to him as
righteousness. Faith and trust in God allowed God to credit the future work of Jesus to the
account of Abraham. This is not the same with a Buddhist who has no faith in God.
d. Sincerity does not save in engineering. If you design a building, build a building, but make
a fatal mistake sincerity does not change reality.
e. If you drink poison thinking it is tea, sincerity will not save you.
f. Sincerity did not save in the example of Chernoval.
g. Sincerity does not change reality and it certainly does not deal with God's justice.
2. New Wider Hope
a. Good people who seek truth because of natural revelation will be given a chance at death
and will be saved.
b. Preaching the gospel brings certain condemnation to those who reject it, when they might
have been saved simply by general revelation.
3. Salvation Based on God’s Knowledge
a. God will save those he knows would have responded if they had heard.
b. (Matthew 11:21-24) ""Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that
were performed in you had been performed in Tyre and Sidon, they would have repented long
ago in sackcloth and ashes. {22} But I tell you, it will be more bearable for Tyre and Sidon on
the day of judgment than for you. {23} And you, Capernaum, will you be lifted up to the
skies? No, you will go down to the depths. If the miracles that were performed in you had been
performed in Sodom, it would have remained to this day. {24} But I tell you that it will be
more bearable for Sodom on the day of judgment than for you.""
c. Here Jesus says that he knows what would have happened if his miracles had been
performed in these cities. They would have repented and been saved.
d. Jesus' knowledge of this possibility does not change the fact of what "did" happen.
e. Jesus is citing these examples to show Korazin, Bethsaida, and Capernaum that if peoples
they considered "great sinners" had been exposed to the same light they had, then they would
have responded better than the "good Jews."
* 48. The Problem of Universalism
1. It denies the real freewill of man.
2. It minimizes the seriousness of sin.
3. It denies the biblical teaching of a final judgment.
4. It removed the need of urgency in evangelical preaching.
* 49. Paul’s argument in Romans 1-5.
1. First, Paul states his obligation to world evangelism based in 1:14-17.
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a. (Romans 1:14-17) "I am obligated both to Greeks and non-Greeks, both to the wise and the
foolish. {15} That is why I am so eager to preach the gospel also to you who are at Rome.
{16} I am not ashamed of the gospel, because it is the power of God for the salvation of
everyone who believes: first for the Jew, then for the Gentile. {17} For in the gospel a
righteousness from God is revealed, a righteousness that is by faith from first to last, just as it
is written: "The righteous will live by faith.""
2. Then all people are divided into two groups:
* 50.
1. Those without the written law a. (Romans 1:20-23) "For since the creation of the world God's invisible qualities--his eternal
power and divine nature--have been clearly seen, being understood from what has been made,
so that men are without excuse. {21} For although they knew God, they neither glorified him
as God nor gave thanks to him, but their thinking became futile and their foolish hearts were
darkened. {22} Although they claimed to be wise, they became fools {23} and exchanged the
glory of the immortal God for images made to look like mortal man and birds and animals and
reptiles."
b. (Romans 2:12) "All who sin apart from the law will also perish apart from the law, and all
who sin under the law will be judged by the law."
c. Conclusion: (lost because they broke the law they have)
* 51.
1. Those with the written Law –
a. (Romans 2:1) "You, therefore, have no excuse, you who pass judgment on someone else,
for at whatever point you judge the other, you are condemning yourself, because you who pass
judgment do the same things."
b. (Romans 2:12) "All who sin apart from the law will also perish apart from the law, and all
who sin under the law will be judged by the law."
c. (Romans 2:24) "As it is written: "God's name is blasphemed among the Gentiles because of
you.""
d. Conclusion: (lost because they broke the law they have)
* 52.
1. The overall conclusion is therefore that all people are duly lost
a. (Romans 3:9-10) "What shall we conclude then? Are we any better ? Not at all! We have
already made the charge that Jews and Gentiles alike are all under sin. {10} As it is written:
"There is no one righteous, not even one;"
b. (Romans 3:19-20) "Now we know that whatever the law says, it says to those who are
under the law, so that every mouth may be silenced and the whole world held accountable to
God. {20} Therefore no one will be declared righteous in his sight by observing the law;
rather, through the law we become conscious of sin."
* 53.
1. Solution
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a. The only way of salvation for anyone is by grace through faith b. (Romans 3:21-24) "But now a righteousness from God, apart from law, has been made
known, to which the Law and the Prophets testify. {22} This righteousness from God comes
through faith in Jesus Christ to all who believe. There is no difference, {23} for all have sinned
and fall short of the glory of God, {24} and are justified freely by his grace through the
redemption that came by Christ Jesus."
* 54. (illustration)
* 55.
1. Objections and Questions
a. The question is raised about the value of circumcision and the written Law. It has value, but
that value does not extend to salvation.
b. (Romans 2:28-29) "A man is not a Jew if he is only one outwardly, nor is circumcision
merely outward and physical. {29} No, a man is a Jew if he is one inwardly; and circumcision
is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not
from men, but from God."
c. All sin must be punished. Before the time is Jesus is punished on the cross and so is that
after the time of Jesus.
d. (Romans 3:25) "God presented him as a sacrifice of atonement, through faith in his blood.
He did this to demonstrate his justice, because in his forbearance he had left the sins committed
beforehand unpunished--"
* 56.
1. Example of Abraham and implication for people who do not know the written
Law
a. Chapter four explains that we are saved by faith and gives Abraham as an example.
b. The last half of chapter five answers the question, “How can one man do all this?”
c. (Romans 5:12-21) "Therefore, just as sin entered the world through one man, and death
through sin, and in this way death came to all men, because all sinned-- {13} for before the law
was given, sin was in the world. But sin is not taken into account when there is no law. {14}
Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who
did not sin by breaking a command, as did Adam, who was a pattern of the one to come. {15}
But the gift is not like the trespass. For if the many died by the trespass of the one man, how
much more did God's grace and the gift that came by the grace of the one man, Jesus Christ,
overflow to the many! {16} Again, the gift of God is not like the result of the one man's sin:
The judgment followed one sin and brought condemnation, but the gift followed many
trespasses and brought justification. {17} For if, by the trespass of the one man, death reigned
through that one man, how much more will those who receive God's abundant provision of
grace and of the gift of righteousness reign in life through the one man, Jesus Christ. {18}
Consequently, just as the result of one trespass was condemnation for all men, so also the
result of one act of righteousness was justification that brings life for all men. {19} For just as
through the disobedience of the one man the many were made sinners, so also through the
obedience of the one man the many will be made righteous. {20} The law was added so that
the trespass might increase. But where sin increased, grace increased all the more, {21} so that,
just as sin reigned in death, so also grace might reign through righteousness to bring eternal life
through Jesus Christ our Lord."
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d. In v. 13, sin was in the world, it still existed, although they did not have the written Law
e. V. 14 – sin and its consequences still existed even though people did not have the written
Law (or spoken law as Adam had)
f. The people between Adam and Moses did not have the written Law, but that did not change
the reality and consequences of sin and God law of right and wrong. (The same is true for the
heathen)
g. Adam ………X………..Moses…………………..Christ……………………today The
people standing at point “X” did not have the Mosaic Law but that did not change the reality of
the effects of sin.
* 57. What is Lost?
1. Jesus came to seek and save the lost.
a. (Luke 19:10) "For the Son of Man came to seek and to save what was lost.""
2. In Luke 15 Jesus tells three parables about being lost.
a. The coin, sheep, and son are equally lost.
3. Being lost is the opposite of what it means to be "saved."
a. "Lost" is not the idea of going out of existence, but instead is the opposite of the blessings of
being saved.
b. "Perish" or lost is contrasted with having eternal life. (John 3:16) ""For God so loved the
world that he gave his one and only Son, that whoever believes in him shall not perish but have
eternal life."
c. Jesus comes to save that which is "already" lost. (John 3:18) "Whoever believes in him is
not condemned, but whoever does not believe stands condemned already because he has not
believed in the name of God's one and only Son."
4. Those who are "lost" are presently lost.
a. This is not just a future state, but a present state that will be fully revealed and made
permanent at death.
b. (2 Corinthians 4:3) "And even if our gospel is veiled, it is veiled to those who are
perishing." "are perishing"
* 58.
1. There are consequences and punishment for being lost.
a. It is the opposite of saved.
b. (2 Thessalonians 1:7-9) "and give relief to you who are troubled, and to us as well. This will
happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels.
{8} He will punish those who do not know God and do not obey the gospel of our Lord Jesus.
{9} They will be punished with everlasting destruction and shut out from the presence of the
Lord and from the majesty of his power"
c. (Mark 9:47) "And if your eye causes you to sin, pluck it out. It is better for you to enter the
kingdom of God with one eye than to have two eyes and be thrown into hell," The word is
"gehenna" and referred to the valley outside Jerusalem where the garbage was burned. To
show that Jesus is not just talking about this valley but instead "hell" he adds, (Mark 9:48)
"where "'their worm does not die, and the fire is not quenched.'"
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* 59.
1. What does the Bible say about “lost?”
a. (John 14:6) "Jesus answered, "I am the way and the truth and the life. No one comes to the
Father except through me."
b. (John 3:3) "In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God
unless he is born again.""
c. (Ephesians 2:12) "remember that at that time you were separate from Christ, excluded from
citizenship in Israel and foreigners to the covenants of the promise, without hope and without
God in the world."
d. (Revelation 21:8) "But the cowardly, the unbelieving, the vile, the murderers, the sexually
immoral, those who practice magic arts, the idolaters and all liars--their place will be in the
fiery lake of burning sulfur. This is the second death.""
e. (1 Corinthians 6:9-10) "Do you not know that the wicked will not inherit the kingdom of
God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male
prostitutes nor homosexual offenders {10} nor thieves nor the greedy nor drunkards nor
slanderers nor swindlers will inherit the kingdom of God."
f. (Revelation 20:15) "If anyone's name was not found written in the book of life, he was
thrown into the lake of fire."
g. (John 3:16-18) ""For God so loved the world that he gave his one and only Son, that
whoever believes in him shall not perish but have eternal life. {17} For God did not send his
Son into the world to condemn the world, but to save the world through him. {18} Whoever
believes in him is not condemned, but whoever does not believe stands condemned already
because he has not believed in the name of God's one and only Son."
h. (John 3:36) "Whoever believes in the Son has eternal life, but whoever rejects the Son will
not see life, for God's wrath remains on him.""
* 60.
1. The Bible clearly teaches that there are those who perish and those who do not.
a. Notice that it is "those who believe in him" (Jesus) and not just those who pay attention to
general revelation or their own conscious or moral judgment who are saved.
b. Notice also that belief "in" Jesus is essential. It is "through" the agent of Jesus that one is
saved.
c. Jesus is not just one of the many possible ways, he is the only way.
d. (John 14:6) "Jesus answered, "I am the way and the truth and the life. No one comes to the
Father except through me."
e. (Acts 4:12) "Salvation is found in no one else, for there is no other name under heaven
given to men by which we must be saved.""
f. Paul explains the process as to how people come to call upon Jesus for salvation.
g. (Romans 10:13-15) "for, "Everyone who calls on the name of the Lord will be saved." {14}
How, then, can they call on the one they have not believed in? And how can they believe in the
one of whom they have not heard? And how can they hear without someone preaching to
them? {15} And how can they preach unless they are sent? As it is written, "How beautiful are
the feet of those who bring good news!"" ( Call on Jesus <- believe <- hear <- preach <- sent )
2. Are they Non-Responsible?
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a. There are some who maintain that those who have not heard the gospel are like children or
the retarded and are categorically saved. (What about children of Hindus?)
b. What is the basis for saying children are saved or not? At what age can a person sin? Then,
at what age can a person be saved? (A 13 year old can take drugs and have sex. If you
consider this "sin," then the only solution to this problem is salvation at that age.)
c. All men have sinned against the light they do have. (Romans 1:20) "For since the creation
of the world God's invisible qualities--his eternal power and divine nature--have been clearly
seen, being understood from what has been made, so that men are without excuse."
d. (Romans 3:23) "for all have sinned and fall short of the glory of God,"
e. Pagan philosophers and religious leaders speak of man's failure to keep the "moral law."
f. (Romans 2:14-15) "(Indeed, when Gentiles, who do not have the law, do by nature things
required by the law, they are a law for themselves, even though they do not have the law, {15}
since they show that the requirements of the law are written on their hearts, their consciences
also bearing witness, and their thoughts now accusing, now even defending them.)"
g. The idea of sacrifice for sin has been handed down from the time of Abel and the peoples of
the world know this.
h. Pagan peoples believe in a future joy or sorrow determined by a god and their destiny is
determined by their present conduct.
i. All people have a conscience. This operated on the basis of a moral standard. Their moral
standard may be imperfect, but even then they have broken it.
* 61.
1. Degrees of Punishment?
a. Some say, for those who did not know, will they really suffer greatly?
b. The following passages seems to indicate a possibility of differing degrees of punishment.
Luke 12:47-48, Hebrews 10:28-29, Matthew 11:21-22, Luke 11:31-32.
c. These passages are instead saying that here are examples of people who had less knowledge
and responded positively. Therefore it stresses the justice of the condemnation for those who
have much light.
d. One sin is a debt which will require more than an eternity in hell to pay. (This is why hell is
eternal.)
e. One sin = infinity. Sin = sins.
2. The Basis for Condemnation?
a. God seeks to preserve man's free will, and this plan does that. But one may ask, "How can
God send a person to hell who never had a chance to hear the gospel, and who maybe would
have responded if he had the chance?"
b. What is a person condemned for? Not hearing of Jesus or because he sinned?
c. We all have had a choice and we all chose sin.
d. Condemnation is based on sin. !!! Condemnation is for guilt, not ignorance.
3. Response to Available Light?
a. Some believe that those who respond favorable to the light they do have, God provides with
greater light. (Cornelius and the Ethiopian eunuch - but both of these men already had the
revelation of the written Old Testament.) That all those who take one step toward God based
on natural revelation or their conscious, then God sees to it that they hear the full gospel and
have a chance to respond to Jesus as savior.
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b. This sounds good and makes us feel better about the lost condition of the world but I find
this difficult to accept. This is an attempt to play down our responsibility to evangelize. It is
also difficult to believe that there are none of these "seekers" inside certain people groups of
the world.
c. Practically, this is impossible to prove. I admit that God does aide those who seek him in
finding him. Cornelius is an example, but this cannot be universally applied.
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Mission Evaluation and Presentation
* 62. (Title slide)
This topic examines the creation and evaluation of mission communication. This includes methods as well as content
necessary for effective communication.
* 63. Defining our Vision
1. Comments on Vision – General Wisdom
a. Vision allows acceptance of defeat today because it sees things from the long term point of
view.
b. Trust God for the future. Eternal and temporal
c. Study to know God better
d. Fasting
e. Wonder Truth
Belonging / Love
Security
f. If the task is urgent, procrastination is sin.
g. People often feel that the idea of planning for and trying to arrive at a specific future is
sinful and originates from “self.” This may be true from a worldly prospective were “self”
becomes the guiding light or standard for a desired future, but if God is the guide to that future
it is vision from God. (God’s will)
h. People feel results come from activity. I must do something to “find” God. Be still long
enough to hear God.
2. How are you different today than then?
a. Children
b. Health
c. Relationships
d. Language
e. View of future
f. Education
g. Finances (personal and sponsor)
h. Expectations of others
i. My goals
3. Where is the ministry going that you are with?
a. How committed are you to this ministry? How committed is this group to you?
b. At what point of the breakdown of the present situation would that commitment start to
break down? At what point would you consider bailing out?
c. Why do you need this ministry?
4. What is the value of what I do to me?
a. Classes
60%
b. Work with students
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c. OTS-Net
60%
d. Office
40%
e. Prestige
30%
f. The total percentage must add up to 100% in order to justify staying.
g. How will these areas likely change in the future? (This is the real question.)
* 64.
1. Retrace the past:
a. Decision to become a Christian
b. Decision to go to Seminary
c. Decision to move from this to that work
d. What is next?
e. What were the issues and factors in these decisions?
2. Questions to Answer:
(1.) Why am I in ministry?
(2.) Why am I in this ministry?
(3.) Would you go to work of Intel? (Under what conditions? Why not?)
(4.) For what price would you sell your vision? (give it up)
(5.) How do you define success?
(6.) What are the marks of a good teacher? (worker?)
(7.) What drives you? (Fear, money, routine)
(8.) What hurts worst? (To see the work blocked, hindered, or destroyed by people who are supposed to be on
your team.)
(9.) What drives the people you work with? What are their values? (music, money, position, sponsors,
education)
(10.) How are you different than other who do the same thing?
(11.) What is your competition?
(12.) What is exciting? What do you dislike?
(13.) Name three people. Why?
(14.) What spiritual gifts?
(15.) What goals have you reached? Not reached?
(16.) How are you different than others?
(17.) What is a godly leader? How do you measure up to this idea?
(18.) If you were guaranteed the ability to succeed at one thing, what would that one thing be?
(19.) What do you want to have written on your tombstone?
(20.) What parts or ideas in Scripture speak loudest to you?
(21.) How does God see you today compared to yesterday?
(22.) What five values do you feel to which you must always be true?
(23.) What is best about your current work?
(24.) What is worst about your current work?
(25.) If God is dead and nothing matters, what will you do?
3. Text
a. (2 Corinthians 11:24-27) "Five times I received from the Jews the forty lashes minus one.
{25} Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I
spent a night and a day in the open sea, {26} I have been constantly on the move. I have been
in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger
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from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger
from false brothers. {27} I have labored and toiled and have often gone without sleep; I have
known hunger and thirst and have often gone without food; I have been cold and naked."
b. (Proverbs 29:18) "Where there is no revelation, the people cast off restraint; but blessed is
he who keeps the law."
(1.) What is this verse saying in your own words?
c. (Genesis 12:1-3) "The LORD had said to Abram, "Leave your country, your people and
your father's household and go to the land I will show you. {2} "I will make you into a great
nation and I will bless you; I will make your name great, and you will be a blessing. {3} I will
bless those who bless you, and whoever curses you I will curse; and all peoples on earth will
be blessed through you.""
d. (Genesis 15:1-7) "After this, the word of the LORD came to Abram in a vision: "Do not be
afraid, Abram. I am your shield, your very great reward." {2} But Abram said, "O Sovereign
LORD, what can you give me since I remain childless and the one who will inherit my estate is
Eliezer of Damascus?" {3} And Abram said, "You have given me no children; so a servant in
my household will be my heir." {4} Then the word of the LORD came to him: "This man will
not be your heir, but a son coming from your own body will be your heir." {5} He took him
outside and said, "Look up at the heavens and count the stars--if indeed you can count them."
Then he said to him, "So shall your offspring be." {6} Abram believed the LORD, and he
credited it to him as righteousness. {7} He also said to him, "I am the LORD, who brought you
out of Ur of the Chaldeans to give you this land to take possession of it.""
e. (Genesis 17:1-9) "When Abram was ninety-nine years old, the LORD appeared to him and
said, "I am God Almighty ; walk before me and be blameless. {2} I will confirm my covenant
between me and you and will greatly increase your numbers." {3} Abram fell facedown, and
God said to him, {4} "As for me, this is my covenant with you: You will be the father of many
nations. {5} No longer will you be called Abram ; your name will be Abraham, for I have
made you a father of many nations. {6} I will make you very fruitful; I will make nations of
you, and kings will come from you. {7} I will establish my covenant as an everlasting
covenant between me and you and your descendants after you for the generations to come, to
be your God and the God of your descendants after you. {8} The whole land of Canaan, where
you are now an alien, I will give as an everlasting possession to you and your descendants after
you; and I will be their God." {9} Then God said to Abraham, "As for you, you must keep my
covenant, you and your descendants after you for the generations to come.
f. (Nehemiah 2:12) "I set out during the night with a few men. I had not told anyone what my
God had put in my heart to do for Jerusalem. There were no mounts with me except the one I
was riding on."
g. (Nehemiah 1:3-4) "They said to me, "Those who survived the exile and are back in the
province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates
have been burned with fire." {4} When I heard these things, I sat down and wept. For some
days I mourned and fasted and prayed before the God of heaven."
h. (Nehemiah 2:4-5) "The king said to me, "What is it you want?" Then I prayed to the God of
heaven, {5} and I answered the king, "If it pleases the king and if your servant has found favor
in his sight, let him send me to the city in Judah where my fathers are buried so that I can
rebuild it.""
i. (1 Samuel 17:34-37) "But David said to Saul, "Your servant has been keeping his father's
sheep. When a lion or a bear came and carried off a sheep from the flock, {35} I went after it,
struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair,
struck it and killed it. {36} Your servant has killed both the lion and the bear; this
uncircumcised Philistine will be like one of them, because he has defied the armies of the
living God. {37} The LORD who delivered me from the paw of the lion and the paw of the
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bear will deliver me from the hand of this Philistine." Saul said to David, "Go, and the LORD
be with you.""
j. (1 Samuel 17:45-48) "David said to the Philistine, "You come against me with sword and
spear and javelin, but I come against you in the name of the LORD Almighty, the God of the
armies of Israel, whom you have defied. {46} This day the LORD will hand you over to me,
and I'll strike you down and cut off your head. Today I will give the carcasses of the Philistine
army to the birds of the air and the beasts of the earth, and the whole world will know that
there is a God in Israel. {47} All those gathered here will know that it is not by sword or spear
that the LORD saves; for the battle is the Lord's, and he will give all of you into our hands."
{48} As the Philistine moved closer to attack him, David ran quickly toward the battle line to
meet him."
k. (1 Samuel 25:15-18) "Yet these men were very good to us. They did not mistreat us, and the
whole time we were out in the fields near them nothing was missing. {16} Night and day they
were a wall around us all the time we were herding our sheep near them. {17} Now think it
over and see what you can do, because disaster is hanging over our master and his whole
household. He is such a wicked man that no one can talk to him." {18} Abigail lost no time.
She took two hundred loaves of bread, two skins of wine, five dressed sheep, five seahs of
roasted grain, a hundred cakes of raisins and two hundred cakes of pressed figs, and loaded
them on donkeys."
l. (Isaiah 6:1-10) "In the year that King Uzziah died, I saw the Lord seated on a throne, high
and exalted, and the train of his robe filled the temple. {2} Above him were seraphs, each with
six wings: With two wings they covered their faces, with two they covered their feet, and with
two they were flying. {3} And they were calling to one another: "Holy, holy, holy is the LORD
Almighty; the whole earth is full of his glory." {4} At the sound of their voices the doorposts
and thresholds shook and the temple was filled with smoke. {5} "Woe to me!" I cried. "I am
ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes
have seen the King, the LORD Almighty." {6} Then one of the seraphs flew to me with a live
coal in his hand, which he had taken with tongs from the altar. {7} With it he touched my
mouth and said, "See, this has touched your lips; your guilt is taken away and your sin atoned
for." {8} Then I heard the voice of the Lord saying, "Whom shall I send? And who will go for
us?" And I said, "Here am I. Send me!" {9} He said, "Go and tell this people: "'Be ever
hearing, but never understanding; be ever seeing, but never perceiving.' {10} Make the heart of
this people calloused; make their ears dull and close their eyes. Otherwise they might see with
their eyes, hear with their ears, understand with their hearts, and turn and be healed.""
m. (Jeremiah 1:4-19) "The word of the LORD came to me, saying, {5} "Before I formed you
in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to
the nations." {6} "Ah, Sovereign LORD," I said, "I do not know how to speak; I am only a
child." {7} But the LORD said to me, "Do not say, 'I am only a child.' You must go to
everyone I send you to and say whatever I command you. {8} Do not be afraid of them, for I
am with you and will rescue you," declares the LORD. {9} Then the LORD reached out his
hand and touched my mouth and said to me, "Now, I have put my words in your mouth. {10}
See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and
overthrow, to build and to plant." {11} The word of the LORD came to me: "What do you see,
Jeremiah?" "I see the branch of an almond tree," I replied. {12} The LORD said to me, "You
have seen correctly, for I am watching to see that my word is fulfilled." {13} The word of the
LORD came to me again: "What do you see?" "I see a boiling pot, tilting away from the
north," I answered. {14} The LORD said to me, "From the north disaster will be poured out on
all who live in the land. {15} I am about to summon all the peoples of the northern kingdoms,"
declares the LORD. "Their kings will come and set up their thrones in the entrance of the gates
of Jerusalem; they will come against all her surrounding walls and against all the towns of
Judah. {16} I will pronounce my judgments on my people because of their wickedness in
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forsaking me, in burning incense to other gods and in worshiping what their hands have made.
{17} "Get yourself ready! Stand up and say to them whatever I command you. Do not be
terrified by them, or I will terrify you before them. {18} Today I have made you a fortified
city, an iron pillar and a bronze wall to stand against the whole land--against the kings of
Judah, its officials, its priests and the people of the land. {19} They will fight against you but
will not overcome you, for I am with you and will rescue you," declares the LORD."
n. (Acts 13:1-3) "In the church at Antioch there were prophets and teachers: Barnabas, Simeon
called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch)
and Saul. {2} While they were worshiping the Lord and fasting, the Holy Spirit said, "Set apart
for me Barnabas and Saul for the work to which I have called them." {3} So after they had
fasted and prayed, they placed their hands on them and sent them off."
o. (1 Kings 18) "After a long time, in the third year, the word of the LORD came to Elijah:
"Go and present yourself to Ahab, and I will send rain on the land." {2} So Elijah went to
present himself to Ahab. Now the famine was severe in Samaria, {3} and Ahab had summoned
Obadiah, who was in charge of his palace. (Obadiah was a devout believer in the LORD. {4}
While Jezebel was killing off the Lord's prophets, Obadiah had taken a hundred prophets and
hidden them in two caves, fifty in each, and had supplied them with food and water.) {5} Ahab
had said to Obadiah, "Go through the land to all the springs and valleys. Maybe we can find
some grass to keep the horses and mules alive so we will not have to kill any of our animals."
{6} So they divided the land they were to cover, Ahab going in one direction and Obadiah in
another. {7} As Obadiah was walking along, Elijah met him. Obadiah recognized him, bowed
down to the ground, and said, "Is it really you, my lord Elijah?" {8} "Yes," he replied. "Go tell
your master, 'Elijah is here.'" {9} "What have I done wrong," asked Obadiah, "that you are
handing your servant over to Ahab to be put to death? {10} As surely as the LORD your God
lives, there is not a nation or kingdom where my master has not sent someone to look for you.
And whenever a nation or kingdom claimed you were not there, he made them swear they
could not find you. {11} But now you tell me to go to my master and say, 'Elijah is here.' {12}
I don't know where the Spirit of the LORD may carry you when I leave you. If I go and tell
Ahab and he doesn't find you, he will kill me. Yet I your servant have worshiped the LORD
since my youth. {13} Haven't you heard, my lord, what I did while Jezebel was killing the
prophets of the LORD? I hid a hundred of the Lord's prophets in two caves, fifty in each, and
supplied them with food and water. {14} And now you tell me to go to my master and say,
'Elijah is here.' He will kill me!" {15} Elijah said, "As the LORD Almighty lives, whom I
serve, I will surely present myself to Ahab today." {16} So Obadiah went to meet Ahab and
told him, and Ahab went to meet Elijah. {17} When he saw Elijah, he said to him, "Is that you,
you troubler of Israel?" {18} "I have not made trouble for Israel," Elijah replied. "But you and
your father's family have. You have abandoned the Lord's commands and have followed the
Baals. {19} Now summon the people from all over Israel to meet me on Mount Carmel. And
bring the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah,
who eat at Jezebel's table." {20} So Ahab sent word throughout all Israel and assembled the
prophets on Mount Carmel. {21} Elijah went before the people and said, "How long will you
waver between two opinions? If the LORD is God, follow him; but if Baal is God, follow
him." But the people said nothing. {22} Then Elijah said to them, "I am the only one of the
Lord's prophets left, but Baal has four hundred and fifty prophets. {23} Get two bulls for us.
Let them choose one for themselves, and let them cut it into pieces and put it on the wood but
not set fire to it. I will prepare the other bull and put it on the wood but not set fire to it. {24}
Then you call on the name of your god, and I will call on the name of the LORD. The god who
answers by fire--he is God." Then all the people said, "What you say is good." {25} Elijah said
to the prophets of Baal, "Choose one of the bulls and prepare it first, since there are so many of
you. Call on the name of your god, but do not light the fire." {26} So they took the bull given
them and prepared it. Then they called on the name of Baal from morning till noon. "O Baal,
answer us!" they shouted. But there was no response; no one answered. And they danced
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around the altar they had made. {27} At noon Elijah began to taunt them. "Shout louder!" he
said. "Surely he is a god! Perhaps he is deep in thought, or busy, or traveling. Maybe he is
sleeping and must be awakened." {28} So they shouted louder and slashed themselves with
swords and spears, as was their custom, until their blood flowed. {29} Midday passed, and
they continued their frantic prophesying until the time for the evening sacrifice. But there was
no response, no one answered, no one paid attention. {30} Then Elijah said to all the people,
"Come here to me." They came to him, and he repaired the altar of the LORD, which was in
ruins. {31} Elijah took twelve stones, one for each of the tribes descended from Jacob, to
whom the word of the LORD had come, saying, "Your name shall be Israel." {32} With the
stones he built an altar in the name of the LORD, and he dug a trench around it large enough to
hold two seahs of seed. {33} He arranged the wood, cut the bull into pieces and laid it on the
wood. Then he said to them, "Fill four large jars with water and pour it on the offering and on
the wood." {34} "Do it again," he said, and they did it again. "Do it a third time," he ordered,
and they did it the third time. {35} The water ran down around the altar and even filled the
trench. {36} At the time of sacrifice, the prophet Elijah stepped forward and prayed: "O
LORD, God of Abraham, Isaac and Israel, let it be known today that you are God in Israel and
that I am your servant and have done all these things at your command. {37} Answer me, O
LORD, answer me, so these people will know that you, O LORD, are God, and that you are
turning their hearts back again." {38} Then the fire of the LORD fell and burned up the
sacrifice, the wood, the stones and the soil, and also licked up the water in the trench. {39}
When all the people saw this, they fell prostrate and cried, "The LORD--he is God! The
LORD--he is God!" {40} Then Elijah commanded them, "Seize the prophets of Baal. Don't let
anyone get away!" They seized them, and Elijah had them brought down to the Kishon Valley
and slaughtered there. {41} And Elijah said to Ahab, "Go, eat and drink, for there is the sound
of a heavy rain." {42} So Ahab went off to eat and drink, but Elijah climbed to the top of
Carmel, bent down to the ground and put his face between his knees. {43} "Go and look
toward the sea," he told his servant. And he went up and looked. "There is nothing there," he
said. Seven times Elijah said, "Go back." {44} The seventh time the servant reported, "A cloud
as small as a man's hand is rising from the sea." So Elijah said, "Go and tell Ahab, 'Hitch up
your chariot and go down before the rain stops you.'" {45} Meanwhile, the sky grew black
with clouds, the wind rose, a heavy rain came on and Ahab rode off to Jezreel. {46} The power
of the LORD came upon Elijah and, tucking his cloak into his belt, he ran ahead of Ahab all
the way to Jezreel."
p. (1 Kings 19) "Now Ahab told Jezebel everything Elijah had done and how he had killed all
the prophets with the sword. {2} So Jezebel sent a messenger to Elijah to say, "May the gods
deal with me, be it ever so severely, if by this time tomorrow I do not make your life like that
of one of them." {3} Elijah was afraid and ran for his life. When he came to Beersheba in
Judah, he left his servant there, {4} while he himself went a day's journey into the desert. He
came to a broom tree, sat down under it and prayed that he might die. "I have had enough,
LORD," he said. "Take my life; I am no better than my ancestors." {5} Then he lay down
under the tree and fell asleep. All at once an angel touched him and said, "Get up and eat." {6}
He looked around, and there by his head was a cake of bread baked over hot coals, and a jar of
water. He ate and drank and then lay down again. {7} The angel of the LORD came back a
second time and touched him and said, "Get up and eat, for the journey is too much for you."
{8} So he got up and ate and drank. Strengthened by that food, he traveled forty days and forty
nights until he reached Horeb, the mountain of God. {9} There he went into a cave and spent
the night. And the word of the LORD came to him: "What are you doing here, Elijah?" {10}
He replied, "I have been very zealous for the LORD God Almighty. The Israelites have
rejected your covenant, broken down your altars, and put your prophets to death with the
sword. I am the only one left, and now they are trying to kill me too." {11} The LORD said,
"Go out and stand on the mountain in the presence of the LORD, for the LORD is about to
pass by." Then a great and powerful wind tore the mountains apart and shattered the rocks
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before the LORD, but the LORD was not in the wind. After the wind there was an earthquake,
but the LORD was not in the earthquake. {12} After the earthquake came a fire, but the LORD
was not in the fire. And after the fire came a gentle whisper. {13} When Elijah heard it, he
pulled his cloak over his face and went out and stood at the mouth of the cave. Then a voice
said to him, "What are you doing here, Elijah?" {14} He replied, "I have been very zealous for
the LORD God Almighty. The Israelites have rejected your covenant, broken down your altars,
and put your prophets to death with the sword. I am the only one left, and now they are trying
to kill me too." {15} The LORD said to him, "Go back the way you came, and go to the Desert
of Damascus. When you get there, anoint Hazael king over Aram. {16} Also, anoint Jehu son
of Nimshi king over Israel, and anoint Elisha son of Shaphat from Abel Meholah to succeed
you as prophet. {17} Jehu will put to death any who escape the sword of Hazael, and Elisha
will put to death any who escape the sword of Jehu. {18} Yet I reserve seven thousand in
Israel--all whose knees have not bowed down to Baal and all whose mouths have not kissed
him." {19} So Elijah went from there and found Elisha son of Shaphat. He was plowing with
twelve yoke of oxen, and he himself was driving the twelfth pair. Elijah went up to him and
threw his cloak around him. {20} Elisha then left his oxen and ran after Elijah. "Let me kiss
my father and mother good-by," he said, "and then I will come with you." "Go back," Elijah
replied. "What have I done to you?" {21} So Elisha left him and went back. He took his yoke
of oxen and slaughtered them. He burned the plowing equipment to cook the meat and gave it
to the people, and they ate. Then he set out to follow Elijah and became his attendant."
4. If you were to use the gifts, talents, and possibilities that God has given you in
the best possible way, what would you be doing?
* 65.
1. What do you want to do?
2. Write out in one sentence what God is leading you to do. “PARTNERS IN
MISSIONS is engaged in Training National Leaders for Ministry and the
production of training materials in the former Soviet Union.”
* 66. Research and Planning
1. What information readily exists?
a. (Internet, books, I already know)
2. What information might be helpful?
a. What questions might I be called upon to answer before a hostile audience?
b. Make a list of questions?
c. If you were going to give money to this project, what would you want to know?
d. You must plan to tell people what they want to know, even if they are too shy to ask the
question.
e. What information is needed for a person to make a decision?
3. Where can I find in-depth information?
4. Information must become “personal” because facts are not interesting.
a. How do I make “facts” into personal stories that move people?
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* 67.
1. Organize information into a meaningful and comprehensive form.
a. (Outlined document, data base)
b. This contains “all facts” even is all are not used, this document contains all the answers.
2. What is the plan of action?
a. What will you do as a missionary?
b. You do not have to explain this in detail, but you must know this.
c. You must be able to communicate this in a clear, short, and understandable way.
d. What do I do as a missionary in Ukraine?
3. What do sponsors need to know about the place, about me, and about the work
to make a decision to help?
a. Answer this question in short points in an organized way.
b. This becomes the “Core Presentation” that must be included in each presentation.
* 68. Budgeting and Fundraising
(What does it cost and how do I get it?)
1. Why is it right for God to spend money on this project?
a. (Question of stewardship)
2. How much money do you need and why?
a. This must exist in two forms: Detailed and non-detailed.
b. The detailed form gives credibility when you say, “I need $500 / Month.” The short form is
what people remember and can understand.
c. The detailed form also explains why I need this money and what it will be used for.
3. Where will this money come from?
a. (Who is my fundraising target?)
b. Make a list of potential donors.
4. How will I communicate the needs to potential donors?
a. (How will I communicate?)
b. How will I schedule speaking opportunities?
c. What will I mail out?
* 69.
1. How will people give and how will that gift be receipted?
a. Monthly?
b. Receipts?
c. Records?
2. "People give to people they know, trust and care for."
a. People always give to relationships. Repeated exposure.
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b. People give when they are asked to give at the right time and in the right way.
3. Donors give to "people" who persist in their contact, not to the need.
4. Why people don’t give:
a. They have a limited vision. People will never out give their vision for a certain ministry.
* 70. Live Presentation
1. What to say?
a. What is the “Core Presentation”
b. What do we want to communicate?
c. List the points of the “Core Presentation”.
d. Build a “story” around these essential points.
e. Personal + Facts + Emotion
f. This should be written out in manuscript form.
2. You may add slides and graphics to illustrate your “story.”
3. Where to say it?
a. (church) (youth)
b. This may take the form of a sermon or lecture or drama.
4. Evaluation of Mission projects:
a. Godly leadership - support people not projects
b. Are they ministering where the action is?
c. Are they innovative and trying new things?
d. Are they growing, in size and impact?
e. Do they stress accountability and not accounting?
f. What is their track record? What have they done? Do they deliver?
g. Are they committed to the goals God gave them?
h. Do they manage the tension between short term and long term opportunities?
i. Do they have a clear purpose and strategy? Do they have effective plans?
* 71. Web Site
1. What is the “Core Presentation”
2. The Start page should contain a short statement of the Core Presentation
3. An additional single sage should state all of the Core Presentation
4. Other pages should add too and answer all questions
5. You must include a method of contact or response.
* 72. Printed Materials
1. What is the “Core Presentation” ???
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2. What do I see in the first 10 seconds?
3. This must have “visual” as well as “content” impact.
a. Balanced – white space
b. Outlined – appearance of order
c. Important points should stand out. (larger, color, font, spacing)
4. Pictures – People look at pictures.
a. What does a picture mean to a person who has never seen it? (My favorite tree means
nothing.)
* 73. Video Presentation
1. What is the “Core Presentation” ???
2. Video
3. Pictures
4. Graphics (text, art, graphics)
5. Audio of the video
* 74.
1. Music
2. Voice over
3. Anything over 10 minutes is too long.
4. Video is moving and any single point over 20 seconds is too long.
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The History of the Expansion of the Church
* 75. (Title slide)
We stand at the end of 2000 years of missionary history and are very much affected by our past. This topic examines various
strands of religious expansion that effect the missionary movement today.
* 76. God’s Priority In History
1. Age of the Patriarchs
2. In Egypt
3. Judges
4. Kings
5. Captivity and Diaspora
a. Each of the above periods is about 400 years each and represents a change in the religious /
political setting and the mission situation.
* 77.
1. In each situation Israel reaches some people by different methods.
a. going voluntarily - This did not happen often, so God used the other three methods
b. going without missionary intent, involuntarily - Joseph, Jonah, captivity
c. coming voluntarily - Ruth, Naaman the Syrian, Queen of Sheba came voluntarily
d. coming involuntarily - Gentiles settled forcibly in 2 Kings 17
e. God is concerned with all peoples and seeks to reach them even without the corporation of
the Jewish nation.
f. In the last period there were some Jews who did seek to make converts, but this was for the
purpose of protecting the Nation. They were not making sure their converts were circumcised
in heart.
2. The New Covenant
a. Jesus comes, thus not so much to give the Great Commission, but to take it away. The
natural branches would be broken off and the "unnatural" ones would be grafted in. Romans
11:13-24.
b. Many people groups had been touched by ancient Israel, even though it had not often been
voluntarily. Cannanites, Egyptians, Philistines, Hitites, Moabites, Phoenicians, Assyrians,
Sebeans, Babylonians, Perisins, Medes, Elamites, and Romans.
c. We now see that to whom much has been given, much will be required. (Luke 12:48) "But
the one who does not know and does things deserving punishment will be beaten with few
blows. From everyone who has been given much, much will be demanded; and from the one
who has been entrusted with much, much more will be asked." I want to state a principle:
The gospel comes to a group of people, they are blessed, so they may be a blessing to those
around them.
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d. We dislike history. We are often tempted to think like the Mormons who believe in the first
century Church, but no real Christians in the middle until Joseph Smith dug up the sacred
tablets in the 19th century. This gives us the "early" saints and the "latter-day saints." The
same is often true of us today. We study the early church of the New Testament and the church
of today, but overlook the middle, feeling that somehow the church was apostate or inactive.
e. We study the idea that God gave the Bible and we study the Bible today, but fail to study
what God did "with" the Bible during the past centuries. We therefore get the impression that
the church was inactive except for a persecuted few who we identify as a "scarlet thread" to
trace our heritage back to the church of the New Testament.
The following five time periods are each about 400 years and give us some idea of the spread of the gospel and how the
gospel was spread.
* 78.
1. Roman
a. Paul was brought up in a Greek city and was a part of the Jewish leadership of his time, but
he realized that the gospel could be communicated in Greek language and customs as well as
Jewish. Paul sought circumcision of the heart and understood that a new believer did not have
to speak the language, wear the clothes, or follow the custom of the sending church. We may
tend to think of the mission efforts of this time as unorganized, but Paul did work in a mission
team, that was send out from Antioch.
b. Christians were forced out of Jerusalem by persecution.
c. Christianity did follow the trade routes of the empire. Early Christians, like today, were
often not willing and financially able to undertake travel to other regions to spread the gospel.
d. The long development of the Roman Empire had ended the local autonomy of the city-state
and created a widespread need for a sense of belonging. The Christian religion provided one
religion that was not tied to any particular region or single tradition.
e. Even though Christianity eventually became the state religion, western Roman Christianity
made no special effort to complete the Great Commission.
2. Barbarians
a. The western Roman Christians had done little mission activity among the Barbarian tribes,
so God allowed them to come to the Romans.
b. These tribes had been partly evangelized which gave them a high regard for life and
property, and especially the churches. Even secular scholars comment how their regard for the
church saved Rome from complete destruction. (Today, the ability of new African states to
maintain a stable government is often based on the amount of Christianization that has taken
place in the culture.)
c. From 310 to 410, if the Romans had taken time to reach beyond the empire with the gospel,
then perhaps the Barbarian tribes would not have invaded.
d. The effect of this invasion was that the Barbarians took on the religion of the Romans.
e. Towards the end of this period, like the end of each of these periods, Christianity flourished.
This time under Charlemagne was a time of much reform and a second golden age of
Christianity. But once again, there was little missionary outreach. He was eager for his own
people, the Germanic tribes to become Christian but he did not reach out to the Scandinavian
peoples of the North. Therefore, they could come for the gospel.
3. Vikings
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a. The invaders of Rome had been nominally Christian when they came and they respected life
and churches. The Vikings were not.
b. The Vikings were also people of the sea which meant that island sanctuaries for mission
training, (monasteries) were some of the main targets. The people in the monasteries were
either killed or sold as slaves.
c. The Vikings particularly like burning churches, putting people to the sword. But in time the
Vikings too took on the Christian faith from the people they conquered.
d. It must have been more important in the eyes of God for the Vikings to become Christian
than for the existing Christians to live in peace and comfort. (It must also be pointed out that
the Vikings would not have boon so attracted to the churches and monasteries if the clergy had
not been living in such luxury.)
4. Saracens (Arabs / Muslims)
a. During this period the Friars do reach out and the Arabs are reached with the gospel.
b. But the Crusades are also a "missionary" attempt but an utter failure. This was partly a
carryover of Viking descent. The major Crusades were led by Viking descendants.
c. This created a savage wound in the side of Moslem people that last to this day.
d. This greatly damaged Christianity unity between East and West.
e. Very often there were political motives involved.
f. But even though these were political and military activities, they would have never happened
without the blessings of the church.
g. Eventually the plague comes to Europe and many "Christian" people flee and take their faith
with them. Thus, the Great Commission in obeyed.
h. In the Reformation, the gospel succeeds in allowing German Christians to be German and
not forcing them to be Roman Christians.
i. The issue may have appeared to be "Faith" versus "Law" or for the Romans to have been
"order" versus "division," but real issue was "uniformity" versus "national diversity."
j. How do our churches respect or not respect the younger culture?
k. How do we opt for "order and control" over "diversity."
l. Even though, the Reformation may have won theologically, they failed to be mission minded
in the early years. As a result the "Catholic" or Roman Christianity began to expand in global
conquest round the world. This began the period of colonization.
5. Ends of Earth (Global Period)
a. What will the future hold? We are yet to see the result of this period.
b. Do rich nations use their "blessing" to reach the peoples of the world?
c. What are the effects of globalization?
d. What changes will technology bring to mission expansion?
e. What new challenges face mission activity?
* 79. Catholic Mission History - Overview
1. Missions do not begin with our Protestant history.
a. Roman Catholic and Orthodox missions are also a part of the world scene.
2. Ulfilas
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a. Ulfilas was significant missionary of the fourth century. He took an Arian form of
Christianity to the Gothic tribes.
3. Boniface
a. English Missionary to Europe.
b. In the 8th century he preached to German pagans in a language so close to their own that
they could understand the message.
c. He used aggression. He defied their gods, cut down sacred trees, demolished their shrines,
and built churches on holy sites. But he made converts, educated, and civilized them.
d. He also established monasteries and eventually brought nuns from England.
e. Clergy and monks were recruited from the people and all this work was supported by people
back in England.
4. The Crusades
a. This "mission" effort is hardly a Christian activity and made evangelism to Muslim people
very difficult to this day.
b. However Ramon Lull did seek to convert Muslims with love and reason. He wrote a book
intended to answer any question put my Muslim regarding the Christian faith.
c. He also urged popes and kings to establish collages for the teaching of Arabic and other
languages for the training of missionaries, and he also put forth many plans for sending
missionaries. Little was done.
5. Colonial Expansion
a. “The Catholic Missionary Movement from 1492 to 1789”
b. The Christian faith experienced worldwide expansion for the first time in the period from
the late fifteenth to the late eighteenth centuries.
c. Before then Christianity had sent down firm roots mainly in Europe, Asia Minor, and North
Africa, with side shoots to southern India, Central Asia, and China.
d. But during the period we are considering the faith went to all the world's continents, though
not to all parts of all the continents.
e. Here our task is to describe the missionary movement in terms of its missionary points of
view and perspectives.
6. Different approaches to conquest
a. The missionary movement went in two directions: into Asia and Latin America.
b. The Spanish conquest of most of South and Central America and part of North America
began when Columbus landed on Hispaniola in 1492.
c. In 1498 Vasco da Gama landed on the coast of Malabar in South India and with that event
Portugal's influence in Asia began.
d. Spanish expansion was therefore primarily in America and Portuguese expansion was
primarily in Asia, except for the Philippines, which were colonized by Spain from its South
American base, and Brazil, which was accidentally "discovered" in 1500 by Pedro Cabral and
thus fell under Portuguese control.
e. These two movements of conquest were very different in character. Spain saw its concjuista
as the sequel to the reconquista, that is, to the expulsion of Islamic rule from Spain itself.
Granada, the last Islamic city in Spain, was conquered in 1492. This background in the
reconauista explains why in the Americas Spain strove to take possession of the whole
continent.
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f. Portugal, after a long period of searching for a sea route around Africa, found the way to
Asia around the Cape of Good Hope. Its purposes were to attack the Islamic countries of the
Middle East from another direction, which failed, and to take over the business of the Islamic
traders, at which it succeeded. Therefore, Portugal conquered no territories in Asia and was
satisfied to establish trading posts and forts on Asian coasts.
g. These different approaches to conquest had far-reaching consequences for the development
of America and Asia.
h. In America, the whole process of conquest, colonization, and liberation had approached the
end of its course by the beginning of the nineteenth century, and new states had begun to be
formed by mainly European populations.
i. In Asia, indigenous powers remained in place and Western influence remained weak.
Because of these differences, differences in missionary perspectives were inevitable.
j. When the pope divided the non-Christian lands between the Portuguese and Spanish, he also
required that the rulers evangelize these lands, establish churches and maintain them. Thus
missions became a function of the government. Pope Alexander VI issued three Bulls in
1493 that divided the world according to rights of patronage between Spain and Portugal. He
charged both nations with spreading the Christian faith and planting churches in their
respective domains. In time the disadvantages of this division of realms became clear. In 1622
Pope Gregory XV attempted to give a different orientation to missionary activity by creating
the congregation of the Propaganda Fide. The two systems of patronage and Propaganda
were not compatible. The Propaganda was limited to areas where neither Spain nor Portugal
had strong influence on missionary activity, but its missionary guidelines — very modern for
the times — extended into the Spanish and Portuguese realms.
* 80. The Mission under Spanish
1. Spain sought to transplant Christianity and civilization.
a. In general - A mission station would be set up and a town would be gathered around this and
Indians brought into the town to live. Smaller villages were then set up in the surrounding area
and Indians were taught by catechism and were supervised by priest in church life. Farms and
ranches were developed and agriculture was taught.
2. Four Stages
a. Bitterii distinguishes four stages in the encounter between Spain and the inhabitants of
America.
b. When the two cultures first met there was astonishment on the part of the Spanish and terror
on the part of the natives. The Spanish overcame their own timidity by using cannons. They
did not come to any understanding of the strangeness of the native cultures and were more
concerned with trade, that is, with greed. Hospitality on the part of members of the indigenous
cultures was answered with hostility. So relations remained tenuous and fragile.
c. Unsurprisingly, the second stage, that of cultural contact, did not go well. Spain was
overpopulated. Emigrants to America settled in accessible and fertile regions. The highly
organized native cultures lacked the capacity to adapt to this invasion. Indigenous people who
did not wish to die young in goldmines and on plantations had to retreat to remote areas. But
their mortality rates were very high. In 1492 there were about one million people living in
Hispaniola. In 1510 the indigenous population there was only fifty thousand.
(1.) The church's mission was not devoid of responsibility for the death of the native populations, but there was
a strong countermovement among Franciscans and Jesuits in favor of the native people. Bartholomew de las
Casas, a secular priest who became a Dominican, fiercely defended the rights of the native people, but then he
was the one who came up with the idea of using African slaves to replace the natives as workers. In the first
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century of the Spanish conquest the Franciscans tried to found a native — not Spanish — church and were able
to maintain it for a century.
(2.) The island of Hispaniola is the second largest island in the Caribbean, at 29, 273 sq. miles, (75,843 sq. km).
Haiti occupies about 1/3 of the island, while the Dominican Republic controls the balance of land.
d. The third stage was that of the clash of cultures, which actually began during the preceding
stages. The military superiority of the Europeans was used to exterminate native Americans, to
drive them into unlivable areas, or to deprive them of their cultures. Already during
Columbus's second stay on Hispaniola there was a battle between the Europeans and the
indigenous people. Such bloody incidents have cast a shadow over the history of Europeans in
America, as has, even more, the importation of slaves from Africa. At the root of all this were
not only the quest for gold and the desire for fertile land but also the superior self-image of the
Europeans and the negative attitude of Christians toward the religious and moral convictions of
the native peoples. Again, many missionaries advocated a more humane approach. But because
the church had become institutionalized, its legislation and the influence of its local councils
left no freedom for any approach to indigenous people that took account of the context.
e. The fourth phase — also not strictly chronological — was that of acculturation and cultural
interpenetration. People did become aware of the need for cooperation, but that took more than
one generation. One can discern this process most among the "mestizos" and among people of
African ancestry. Disputes arose in the church with regard to the degree of cultural
accommodation or interpenetration. For example, some identified the Aztec deity Quetzalcoati
with the apostle Thomas, who was said to have preached the gospel in Mexico and who was
expected to return. Cortes, the Spanish conqueror, exploited this expectation, saying that he
himself was Thomas. The Franciscans, who wanted to build up a native church, vehemently
denied this. Those supporting Cortes took up this identification partly in order to identify the
native people as apostate Christians, who could therefore be enslaved. But their opponents
wanted nothing to do with such assumptions. Without referring to any earlier missionizing,
they stressed the good qualities of the Indians, qualities that made it possible for them to
become Christians — in their own way.
(1.) There was conflict between the church and the state: The Third Council of Lima (1567-68) prohibited the
consecration of native Americans as priests. The Spanish state party in the church prescribed that the good name
of the conquest had to be propagated, that information concerning conflicts between the mission and the state
had to be suppressed, and that the native peoples had to be regarded as inferior human beings with no culture. A
century after the conquest the struggle between the pro-Spanish and pro-Indian parties in the church was thus
settled in favor of the former.
(2.) The pro-Indian party was propelled by four Utopian motives: They wanted to reform the church by
returning to its primitive era; they emphasized pastoral care and imitation of Jesus in humility and poverty; they
sought to establish a mission church, not a state church, and to do so without violence; and they sought to gather
the Indians into larger units in the "reservations" with the aim of accomplishing what had failed in Europe, the
establishment of a millennial Christian kingdom. The Franciscans understood that before the arrival of the
Spanish the Incas in Peru had enjoyed a genuine community with a high degree of civilization. That was their
model.
(3.) The pro-Spanish party acted from a very different set of motives. Its members included the Dominicans in
Mexico who opposed the sacramental practices of the Franciscans, who regarded the native people positively
and admitted them to the Eucharist. The pro-Spanish party sought above all else to establish a church like the
church in Spain, an orderly church with rules and structures laid down by synods and councils."
* 81. The Mission under Portuguese
1. The Portuguese built a trade empire and held only small areas under direct
control.
a. They suppressed local religions, drove out the upper class. They then created a Christian
community made up of their mixed blood descendants and the lower class.
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b. Where Portugal took power—in Brazil, in coastal settlements on the African continent, and
at trading posts and forts in Asia — there was usually not the kind of extensive contact with
large parts of the indigenous population that occurred in Spanish America.
2. The two swords
a. Portugal was not out to conquer but to increase trade and to gain control of sea routes.
Moreover, under Portuguese patronage there was a strong emphasis on the concurrence of the
temporal and spiritual powers (the two swords). Use of weapons was permitted only because
the patron had granted the right to preach, and preaching served its purpose only when it was
accompanied and protected by weapons. Spiritual conquest and worldly conquest went hand in
hand. The kings of Portugal viewed themselves, independently of Rome, as the rulers over
bishops, over provincials of orders, and over individual missionaries. Royal consent was
required in all matters.
b. There were always missionaries who were dissatisfied with the normal practice of the
Portuguese and who wanted to leave the Portuguese enclaves and go to the real India, the real
China, or the real Japan. The great thinker behind these ventures was Alessandro Valignano
(1539-1606). In him we find an approach very different from the usual Portuguese pattern: He
studied the uniqueness of other peoples, he adapted to their customs and convictions, and he
used persuasion in place of force, patience instead of haste, and depth instead of superficiality.
With these men an approach to mission originated that sought to operate independently of
Portuguese power.
* 82. The Propaganda Fide -1. The full name of the Propaganda Fide is Sacra Congregatio de Propaganda Fide.
a. This department of the Roman Church was established in 1622. Attempts had been made
from the time of Raymond Lull (at the beginning of the fourteenth century) to centralize the
church's missionary work. One must not misunderstand the word "propaganda." The word
"mission" did not exist yet, so a medieval term was used.
2. Many reasons played a role in the creation of the Congregation of the
Propaganda Fide.
a. Counter Reformation
b. A realization that dependence upon the political powers of Spain and Portugal to spread the
faith was a mistake
c. Changes in the political, economic, social, and cultural context with the appearance of
England, the Netherlands, and France on the international scene
d. A growing understanding that “missions” is universal
e. The unity of the “Church” must be preserved and everyone in the world must come to share
our view of faith.
3. The establishment of the Congregation was an important point in the history of
the church.
a. It arose from the personal initiative of Pope Gregory XV, who appointed an expert staff to
guide the Congregation. The first secretary (from 1622 to 1649), Francesco Ingoli, shaped both
the content and the form of the work. He took stock of the church's condition and built up what
eventually became the comprehensive archive of the Congregation. The archive has been
almost completely preserved, though during the Napoleonic era some volumes were lost when
the entire archive was taken to Paris.
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b. Perhaps the instruction of 1659, sent by the Congregation to the apostolic vicars of
Indochina, best reflects the program of the Congregation. It states that the church must
distance itself from colonialism to give the missions a purely spiritual character, that
missionaries must abstain from politics and trade, that they are to receive adequate spiritual
and academic formation, that an indigenous clergy is to be trained, that Europe is not to be
exported to the mission field, and that other cultures and local customs are to be respected. The
criticism here of certain approaches implies a new motivation and orientation.
4. The first modern mission theorist appeared in the 17th century.
a. Mission manuals describing missionary qualifications and descriptions as to how to work
were written. Soon colleges and institutes were established for training Catholic missionaries.
* 83.
1. Missionaries were sent out:
a. The Jesuits went to Japan and adapted Japanese customs, culture, and lifestyle. They made
great use of the Japanese language in the production of Christian literature. Most of the
evangelism and teaching was done by local people. They however did not use Shinto and
Buddhist terms or concepts in communication the gospel or establishing the church.
b. A second Jesuit effort was in South India. Here it was believed that the Brahmin cast must
first be converted before the masses of people would follow. Therefore Robert de Nobili
became a Christian Brahmin. He dressed like a guru or religious teacher, observed the cast
laws and customs and learned Sanskrit. He also studied the major schools of Hindu
philosophy and presented Christian doctrine, as much as possible in Hindu terms.
c. A third effort was in China. Here Chinese life and customs were observed and accepted but
Christian truth was communicated through the use of Confucian concepts. They permitted
converts to be involved in state and ancestral rites. They said these were social instead of
religious. Later others protested these practices and Rome and these practices were banned.
This made Christianity seam to strike at ancestral reverence and few new converts were won.
2. A seminary was created in Paris in 1663 called the Society of Foreign Missions.
3. The number of bishops was increased oversees.
a. This allowed for the changing from "mission" to "church" status of works oversees.
4. One great hindrance to Catholic missions was a strong tendency to transplant
Roman Christianity and insist upon a Latin mass.
* 84. The Influence of France
1. French policy in Canada was the opposite of Spanish policy.
a. Only a small colony was settled and the French wanted the furs and other products of the
forest, so the Indians could not be settled in towns. As a result missionaries went to live with
the Indians. They traveled with them and also brought them the faith. Thus, Indians became
Christians, but were allowed to remain Indians.
2. In French Indochina or now Vietnam, missionaries were greatly persecuted by
the local people.
a. Therefore a policy was developed where nationals were trained and sent out to preach the
gospel and establish churches. This was very successful and this model was used later in other
areas by Catholics.
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3. The word “mission”
a. The word "mission" was used often and took on specific content, namely, the reunification
of Protestants with the Catholic Church, the conversion of unbelievers, the reconquest of
Jerusalem, and the destruction of the Turkish Empire.
b. Missionaries were sent to the Middle East, Canada, India, Indochina, China, and other
places. A variety of institutions for internal missions arose, like the Lazarists, who worked in
rural Catholic areas. Remarkably, Jesuits began to focus less on China and more on the French
countryside, and the new institutions began to focus more on "distant missions."
c. In searching for the motivation of this movement one may not exclude political, colonial,
and commercial considerations. But along with this was a new theology of mission (Berulle:
the mission of the incarnate Word), a linking of mission to martyrdom, and the conviction that
Catholicism in Europe was moribund and that now the church was in the process of moving
from the old lands to new lands. Some believed that the "heathen" were lost and had to be
converted, while others expressed a milder view.
4. Missionaries often did promote national interest.
a. In the 1690's some American Indians were captured in Maine and the Indians claimed that
the Jesuits told them that Mary was from France and her son Jesus was killed by the English
and then rose to heaven and if they wished to win his favor they should kill the English.
* 85. A Changing World
1. During the late 1800's the French gained the lead over Spain and Portugal.
2. In the late 1800's about 70% of missionary priest were French and 80% of
missionary nuns.
3. In the late 1870's missionary women made up 35,000 of the 60,000 Catholic
missionaries, and by 1900 this had changed to 53,000 of the 70,000.
* 86.
1. There was also a renewed popular interest in missions by Catholics. Many
mission organizations were formed among Catholics.
2. Political nationalism declined and Catholic loyalty to Rome increased. It was
Rome who directed much of the missionary activity.
3. Catholic mission methods improved. Christian education replaced the sword as
that which preceded baptism
* 87.
1. By 1945 the Europeans had virtual control over 99.5% of the nonwestern world.
By 1970 they had lost control of all but 5% of the nonwestern world.
2. This expansion of the state and the Church together, has not necessarily been
helpful.
a. Many now say that missionaries should go home or back to the West. But now, for the first
time the peoples may respond to the gospel without also being forced to accept the western
political rule or culture.
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3. The 1800s mark the beginning of Protestant mission efforts. (We will see this
later.)
4. By the year 2000 Westerners constitute less than half as large a percentage of the
world (8%) as they did in 1900, (18%).
* 88. Orthodox Missions
1. See the translation of the Russian article included the Russian copy of the
mission book.
2. Alexander Gaincheka does good treatment of this topic.
* 89. Protestant Mission History
1. Protestants 1500 – 1700
a. The Protestants were not very mission minded from 1500 to 1700 and the Catholic Church
won more converts by mission activity than they lost to Protestantism in Europe.
2. Why were the Protestants not active in missions?
3. First –
a. The Reformers felt the Great Commission applied only to the Apostles and that they no
longer had the obligation or responsibility to take the gospel to the ends of the earth.
4. Second –
a. The Protestant churches were struggling for survival and setting their own house in order so
they did not have time or strength to engage in mission activity.
5. Third –
a. Protestant nations were geographically isolated from the pagan lands of Africa, Asia, and
America. Spain and Portugal were strong Catholic nations who were engaged in world travel.
6. Fourth –
a. Protestants did not have religious organizational structure for the sending of missionaries as
the Catholics had in the monasteries.
* 90.
1. Also –
a. Earliest Protest missionary activity was also related to the planting of colonies.
b. When European Protestants settled in America they brought with them their "European"
Protestantism. Early Christianity in America was a transplanted faith and soon underwent
changes from its form in Europe.
2. Some Early Protestant Mission Activity
a. One of the first organized Protestant missions was the Danish-Halle Mission launched by
Pietism (who begin in Germany as a reaction to the growing staleness in the Protest State
churches.)
(1.) In 1705 Franz Lutkens was asked to recruit missionaries for the East Indies, and after failing to find workers
in Denmark, he turned to the college named Halle in Germany and recruited workers.
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(2.) Lutheran churches in Germany failed to support their work. Most support came from Halle and interested
individuals.
(3.) The two missionaries that were chosen had difficulty getting the Danish hierarchy to ordain them but after
reluctantly doing so they sailed for Tranquebar on November 27, 1705.
(4.) Many of their own denomination opposed their work.
b. Moravian Missions
(1.) The Moravian Church goes back to 1467 when the persecuted followers of John Huss and certain
Waldensians and Moravians banned together and formed the United Bretherian. In 1472 they migrated to
Saxony and from here sent out missionaries.
(2.) The Moravians were a persecuted group of people who were the single most mission minded of any single
people. They sent out missionaries to the northern peoples and were told not to apply the "German house
standards" to their converts. They also saw themselves as aids to the Holy Spirit. They would teach and them
assist in the development of new churches as the Holy Spirit directed the new converts. They sent 2158
missionaries in the first 150 years.
(3.) Within the first 20 years of their work they started more missions than Anglicans and Protestants had in the
past 100 years.
3. Early Mission Organizations
a. Three early mission societies existed before William Carey but had little relative impact.
(1.) Society for the propagation of the Gospel in New England - founded in 1649 was focused on evangelizing
American Indians.
(2.) Society for Promoting Christian Knowledge - founded in 1698 as a mission organization within the
Anglican church - originally for the spiritual growth of white colonist in America
(3.) The Society for the Prorogation of the Gospel in Foreign Parts - founded in 1701 and focused on English
settlers and eventually on indigenous people.
b. New England Puritans: Missions to the American Indians
(1.) These were Protestant efforts in America. European trading companies operating in North America sought
to civilize those they worked with. Missions were a function of the commercial company. The effort was made
to turn Indians into the same type of Christians as the gathered English Puritan Congregationalist church
member.
(2.) First - Heavy doctrinal sermons about the wrath of God and the fire of hell were preached.
(3.) Second - New converts went through extensive training and instruction before and after baptism.
(4.) Third - Christian towns would be set up to segregate new converts from the bad influences of previous life.
This would bring about "a more decent and English way of living." Once people were converted there was no
possibility for them to evangelize others of their culture because they were separated. Boarding schools were
also established to separate converts from their old way of life.
* 91. Issues in Early Protestant Missions
1. Civilization or Christianization
a. During the early years of Protestant missions the question was not about the legitimacy of
civilizing the natives, but as to which came first.
b. Some believed that a certain degree of civilization was necessary for people to understand
the Christian faith. Others believed that when people became Christians they would
automatically want to become civilized.
c. India received a great deal of attention. Large mission compounds developed where the
converts clustered in social and economic dependence upon the missionaries. Unless a person
came to Christ as part of a social group he was cut off from society, his family, and livelihood.
Therefore missionaries gave paying jobs in the church to new converts that should have been
done by volunteers. In this system the missionary became the supreme ruler of the "Christian
community" and there was little place for a local pastor or local leadership.
2. What Kind of Church
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a. Later it was realized that churches must be:
(1.) Self-governing
(2.) Self-supporting
(3.) Self-propagating
b. This above three points were not always accepted. In much of Africa it came to be believed
that the African man was inferior and therefore would continually need European direction for
their faith. Thus, the native church was reduced to a colony of the foreign church.
c. How much must they be like us? Can we intently start churches that we know will not
choose to be in our Union? Do we really believe in local autonomy or are we "catholic?"
3. Evangelism, Education, and Medicine became a trio in missions.
a. Evangelism would win their soul. Education would civilize them and transform society, and
it was soon seen that medial missions and other similar activities brought good will.
4. Comity
a. Southern Baptist were some of the founders and practitioners of comity which was based on
a desire to be as cost effective in missions as possible. Some groups would be responsible for
a single area and others for a different area. This would also eliminate overlapping of activity
and prevent competition and confusion.
b. The problem arises when this is practiced with denominations you consider liberal. That is,
you do not believe that what they are proclaiming is a saving gospel and therefore you cannot
give a group of people over to only a partial gospel.
* 92. Slow Progress
1. It is true that the heathen sets in darkness and needs the Christian light. But, he
does not know that he is in darkness and is in no hurry to embrace foreign light.
2. Adoniram Judson was the first American missionary and went to Rangoon in
1813. After six years he won his first convert.
3. Robert Morrison was the first Protestant missionary to China and took seven
years to win his first convert.
* 93.
1. The Primitive Methodist labored in Zambia for 13 years before the first convert
was baptized.
2. Beginning in 1831 the American Congregational missionaries labored for 18
years in Thailand before giving up without a single convert.
a. The American Baptist later went to Thailand and after 17 years had baptized no Thai, but
had baptized a few Chinese and then withdrew.
b. The American Presbyterians came in 1840 and worked 19 years before they baptized the
first Thai.
* 94. Factors Influencing Protest Missionary Activity
1. English
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a. Most of the work was done by English speaking people. In 1900 there were 13,600 Catholic
and Protestant missionaries. (The point is that by 1900 the world powers have changed.)
b. 5,900 were British
c. 4,100 were American
d. 75% of the total were English speaking
2. Travel
a. New developments in travel, transportation, and communication aided the spread of the
gospel.
b. Napoleon could not travel across Europe any faster than Caesar. A horse traveled at the
same speed in 45 BC as in A.D. 1800.
c. The steam engine made travel faster and the telegraph and telephone made communication
faster.
3. Peace
a. There was a period of peace following the Napoleonic era.
b. Colonial powers also brought peace to foreign fields.
4. Global interest
a. Colonial expansion opened people's eyes to the world and the gospel traveled to the new
colonies.
5. Wealth
a. The Industrial Revolution brought growth and wealth that needed an outlet.
b. People had resources to devote to missions.
6. Bible translation
a. Protestant missionaries felt they could not be successful unless people could read the Bible
so they focused on schools and Bible translation.
* 95. Three Eras in Western, Protestant Mission Activity --- The First
Era - 1792 - 1865
1. For whom is the Great Commission?
a. A young man (under 30) got into trouble when he challenged a group of ministers to explain
why the Great Commission did not apply to them.
b. They responded by telling him that when God chose to win the heathen, he would do it
without their help or his. He was unable to speak again on this subject so he wrote his answer
in, "An Esquire into Obligation of Christians to Use Means for the Conversion of the
Heathens."
2. William Carry
a. This man was William Carry and the resulting small book caused a few of his friends to
create a small mission society, "the means" that he had spoken about.
b. (This means was an agency or system for providing logistic support for missionaries.)
3. A Model
a. This organization was not very strong but it did allow him to go to India. The important
thing is that this model became known in the English speaking world.
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4. Other Protestants
a. Carry was not the first Protestant missionary.
b. For years the Moravians had sent people to Greenland, America, and Africa. But his small
book combined with a religious awakening combined to launch a powerful mission movement.
* 96.
1. Other Societies
a. Other mission societies were immediately formed; a second in London, two in Scotland, one
in Holland, and others in the States.
b. It soon became apparent that organized efforts in the form of mission societies were
necessary for the logistics of foreign missions.
2. Women
a. Women's mission societies also formed and soon women were one of the main forces in
gathering mission knowledge and mission motivation.
3. This was a time of great sacrifice.
a. All mission outreach to Africa before 1775 had totally failed, all Catholic, all Moravian,
nothing remained.
b. During the first 60 years of this period, very few missionaries lived more than two years in
Africa. During this period, 19 out of 20 died almost upon arrival on the field.
4. Mission strategy developed during this time.
a. Mission structure was allowed a freedom of its own. There was great freedom from church
structural control.
b. Field structure was also flexible.
c. The objective of missions was to produce native churches under native pastors and
leadership. Once this was achieved, the missionary and all sending agencies would go on to
regions beyond.
* 97.
1. Four stages of mission strategy:
a. Pioneer - This is the first contact with a people group and the missionary must do most of
the work. At this point there are no believers.
b. Parent - The new church is established. The role of the missionary is that of training
leaders and being a parent to the new church. Parent child relationship.
c. Partner - National leaders work as equals with foreigners. This is an adult - adult
relationship.
d. Participant - The fully mature church assumes all leadership. If the mission remains, it
should be involved in helping the national church to do mission to other areas.
2. By 1865 it was agreed that a missionary should go home when he had worked
himself out of a job.
a. Because the focus had been on the coast of Asia and Africa, by the close of this era, many
missionaries were going home.
b. Give example of Team Expansion in Uruguay.
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* 98. Three Eras in Western, Protestant Mission Activity --- The
Second Era - 1865 - 1980
1. Hudson Taylor sought to reach the people of the interior of China.
a. He was told that it was not even possible to travel to such remote places. He had only basic
medical training, and no university experience and not the best past record, but God chose to
use him to reach people who had not heard. He formed a new mission organization for
accomplishing this goal; the China Inland Mission. Eventually more than 6000 missionaries
would work through this organization.
b. It did take about 20 years for others to follow this idea of working with inland peoples. It
was difficult for people to understand the need for more mission organizations. But the
existing organizations were working with the people on the coast or in islands. The job with
these people was not finished, so why go to the interior. As a result many new mission
organizations were formed.
2. Student Movement
a. During this time there was also a massive student movement for missions.
b. The Student Volunteer Movement for Foreign Missions - and this was histories single most
potent mission organization.
c. In the 1880's and 90's there were only 1/37th as many college students as there are today.
But this movement had 100,000 volunteers. About 20,000 actually went to the field and the
others worked in support and other activities. They also started a Layman's Missionary
Movement and helped strengthen women's mission societies.
3. This Student movement reached its peak in 1920 but declined for several
reasons:
a. Many changes in leadership gave the impression of a sinking ship that people were fleeing.
b. Increased difficulty in financing the program.
c. The organization became top heavy. (leadership)
d. The focus on foreign missions appeared to overlook home missions, so it appeared as
specialized.
e. When students were less interested in missions, the question arose as to which to go after,
missions or students?
f. There was a decline in actual mission education which was replaced with a discussion of
world problems.
g. The focus shifted from Bible study, evangelism, life work decisions, and foreign missions to
race relations, economic justice, and imperialism.
h. The rise of indigenous leaders reduced the need of western personnel.
i. The rise of the social gospel blotted out the sharp distinction between Christian American
and the lost world. (The American church became "gray" and therefore it was no longer a
sharp contrast between us and the lost world.)
j. The spirit of revival was dying out in the church and religious pluralism was rising.
* 99.
1. Changes in Strategy
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a. Many of these new missionaries of the second era did not understand how the older
missionaries had turned responsibility over to national leaders.
b. The first era missionaries were now in the minority and they were bypassed by these new
college educated missionaries.
c. Often instead of going to the interior, these new missionaries assumed leadership of existing
mission churches and thus bypassed the national leadership that was developing. This was a
step backwards in mission strategy.
d. (Ex. ACM in Zaire and ABWE and the American training center. Compare the ABWE to
OTS - Dale, Charley, and I are not even from the same denomination, much less the same
mission organization and we all work under the Ukrainian leadership.)
2. By 1925 this mission movement was in full swing and by 1940 so many new
churches had been planted and were growing that it was felt that the same rate of
progress could quickly be made in the rest of the world and soon missionaries
would no longer be needed.
a. Therefore, once again missionaries began to go home. Following W.W.II and the collapse
of colonial power many missionaries went home and in 1967 the total number of career
missionaries from America began to decline. (continued to this day)
b. By 1967 over 90% of missionaries from North America were working with strong national
churches that had been established for some time.
* 100. Three Eras in Western, Protestant Mission Activity --- The
Third Era - 1934 - ?
1. Two men from this time are most noteworthy.
a. They both came from the Student Volunteer Movement and were Cameron Townsend and
Donald McGavran.
2. Townsend went to Guatemala.
a. But he soon noticed that many of the people in the villages did not speak Spanish. He
realized that these people would not be reached with the gospel in the Spanish language. One
of the people asked him, "If your God is so smart, why can't he speak our language."
b. Townsend saw there were still many unreached frontiers and sought to take the message to
overlooked tribal peoples.
c. He started Wycliffe Bible Translators to reach the 5000 tribal groups in the world.
d. Today there are more than 4000 people in this organization.
* 101.
1. Donald McGavran
a. At the same time Townsend was discovering the tribes, Donald McGavran was discovering
India's social barriers or "people groups."
b. He realized that there were different social and cultural groups within a society and that
evangelism did not freely flow across that social barrier. But once that social barrier was
penetrated then the gospel could flow to others in that people group.
c. McGavran's efforts contributed both to the mission and Church Growth movement.
2. Unreached Peoples
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a. During this third era the focus has been upon unreached people groups.
b. In 1980 the Edinburgh - 1980 World Consultation on Foreign Missions was held and was
the largest mission meeting in history.
c. The focus was on unreached peoples.
d. The amazing thing is that 57 Third World agencies sent delegates.
e. In the first era the focus was upon coastal areas, the second was on interior, and the third is
on "Unreached People."
f. These peoples may be within a group of reached peoples but of a different culture. We now
know there are about 11,000 people in this unreached peoples category, but is clustered into
similar peoples these clusters number about 3000.
g. This task is not a Western one, but a global task. In 1980 there were more than 400 mission
agencies in nonwestern countries who are sending over 13,000 missionaries and this number is
increasing.
3. Today?
a. In mid-October 1991, Gregory Komendant, President in Moscow of the AUCECB,
commented on the current situation and on the role of Western missions:
b. “We find ourselves involved in a very large process of ministry where we are experiencing
great blessing and also great difficulty. All possible doors to ministry are open; that is not the
difficulty. Currently there are 314 missions working here —14 of them are actually working;
the other 300 are just collecting money. They are collecting money for very large projects
costing millions of dollars, but only about ten percent of this will get approved by local
authorities and get completed. With some missions we have close cooperation, whereas others
are quite exclusive. What is vital is that such persons truly work for the kingdom of God,
which also means that new converts must be taught to relate to a local church. Mission without
ecclesiology is not sound.”
* 102. The Transition of Missionary Thinking Through the Ages
1. Primitive Christianity
a. See the question of culture in the Jewish Church.
2. Hellenistic thinking and the Orthodox Church
a. There is a link between emperor and church. Mission is as much a concern of the empire as
the church. The two are wed together. As "imitator of God" the emperor is united in both a
religious and political office.
b. Can you convince an Orthodox to go out to the market and do evangelism? No, for two
reasons.
c. Under no circumstances may an individual engage in mission without being sent out and
supported by the church.
d. Non-believers are invited to attend and observe. They may not participate. This is the main
focus of witness and mission.
e. Liturgy is a key to the Orthodox understanding of mission.
f. The church is the aim of mission, not vice versa.
g. The established, visible church is the estacatagolical hope.
h. The major manifestation of mission lies in the celebration of the liturgy.
i. The idea is to "bring in" rather than to "go out."
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j. The gospel is proclaimed during the liturgy.
k. Therefore Orthodox churches tend to become ingrown and nationalistic.
3. Medieval Roman Catholic Thinking
a. Focus shifted from the society to the individual. The hope of the kingdom was traded for a
hope of heaven. Salvation became an individual and personal hope.
b. Mission was to bring the individual to the church and baptize them, after which they were
viewed as an object of church discipline. Salvation came to mean, to enter in the church door,
and once inside, sanctification was the responsibility of the church. Sanctification might be
done by force. Converts were not to be made by force, but once a convert, heretics were to be
dealt with by force.
c. Mission efforts also took the form of the carrot and the stick. People were encouraged to
convert and discouraged not to by social and political means.
d. In the first centuries, Christians did not sanction war, then defensive wars were considered
just. Later war was seen as a way to bring the true faith to otherwise lost people. War had thus
become a method of evangelism. Once the Christian nation had "won" the peaceful spread of
the gospel could take place.
e. The Crusades failed, but the Crusade mentality remained. Later Colonialism and missions
later went hand in hand. It is during this time that the word "mission" came to be used to refer
to the spread of the faith. Those who went out to colonize, also had the "mission" of taking the
gospel.
f. Monasticism became missionary. The following things caused the monks to become a
missionary light to the people around them.
(1.) They were viewed by the population as the new or "white" martyrs.
(2.) They worked physically hard and labored in society building roads and clearing forest and the like.
(3.) Monasteries were centers of learning and education.
(4.) Monks were patient and tenacious. They were in it for the long haul.
4. Protestant Reformation Thinking
a. Protestants were busy with survival.
b. The focus was on justification by faith. This was an act of God and the focus of theology
was upon God and his action. This took the emphasis off of man's responsibility of mission.
c. The Catholic Church spoke of the many "sins" of man, but Protestant spoke of "sin." Man
was "fallen" and hopelessly doomed without the intervening act of God.
d. Focus was again upon individual subjective salvation.
e. Focus was upon the priesthood of all believers.
f. The sacraments were reduced from seven to two. In some places, the alter or communion
table, was moved to make room for the pulpit. The Bible, or Word became central in focus.
g. Protestant churches could not imagine a mission effort into countries where there was no
Protestant government.
5. Modern Enlightenment
a. Note pages 262-273 in Bosh as very good for a general understanding of the Enlightenment
and its effect upon Christian faith.
b. The Enlightenment changed the way we viewed reality.
c. It the past we had believed authority flowed through the following order:
(1.) God
(2.) Church
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(3.) Kings and nobles
(4.) People
(5.) Plants, Animals, and objects
d. The Church was removed from this by the break with the Catholic Church.
e. Kings and Nobles were removed by new political freedoms.
f. Plants, animals, and objects became an object of study, or our teacher, instead of "Creation"
to witness to us.
g. People's minds became the standard and reason became supreme.
h. Faith shifted, to faith in humankind.
i. Culture became publicly atheist, and religion was made a private matter. This is still true
even in Christian nations.
j. Faith was placed in the category of “ideas” and not in the category of “facts.”
k. Democracy said people should be able to choose to act as they please. How can God reign
sovereignty if people understand themselves to be free?
l. Volunteerism as a result of gratitude for salvation came to be a motive for missions.
m. The question came to be raised regarding the superiority of Christianity over other faith.
n. It came to be believed that God has chosen the rich western nations to be the "standard
bearers" of the faith.
* 103. Missionary Text Focused on During Periods of Time
1. Early
a. Early mandate for missions - (John 3:16) ""For God so loved the world that he gave his one
and only Son, that whoever believes in him shall not perish but have eternal life."
2. Catholic
a. Catholic view of those who wavered from the faith - (Luke 14:23) ""Then the master told
his servant, 'Go out to the roads and country lanes and make them come in, so that my house
will be full."
3. Reformation
a. Reformation view of focus of Scripture - (Romans 1:16-17) "I am not ashamed of the
gospel, because it is the power of God for the salvation of everyone who believes: first for the
Jew, then for the Gentile. {17} For in the gospel a righteousness from God is revealed, a
righteousness that is by faith from first to last, just as it is written: "The righteous will live by
faith."
4. Later Protestant
a. Later Protestant view - (Acts 16:9) "During the night Paul had a vision of a man of
Macedonia standing and begging him, "Come over to Macedonia and help us.""
b. (Matthew 24:14) "And this gospel of the kingdom will be preached in the whole world as a
testimony to all nations, and then the end will come."
5. Liberation theology
a. Liberation theology - (John 10:10) "The thief comes only to steal and kill and destroy; I
have come that they may have life, and have it to the full."
b. Liberation theology - (Luke 4:16-19) "He went to Nazareth, where he had been brought up,
and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to
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read. {17} The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place
where it is written: {18} "The Spirit of the Lord is on me, because he has anointed me to
preach good news to the poor. He has sent me to proclaim freedom for the prisoners and
recovery of sight for the blind, to release the oppressed, {19} to proclaim the year of the Lord's
favor."
6. Today
a. (Matthew 28:18-20) "Then Jesus came to them and said, "All authority in heaven and on
earth has been given to me. {19} Therefore go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit, {20} and teaching them
to obey everything I have commanded you. And surely I am with you always, to the very end
of the age.""
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Mission Strategy
* 104. (Title slide)
Throughout history and in different cultural situations, different approaches and strategies have been applied to the
missionary task. This topic examines different strategies of the past, as well as suggest current strategies.
* 105. Mission Structure - Structure in the New Testament
1. A Christian Synagogue
a. What we call the New Testament Church is basically a Christian synagogue.
b. The prayer service and elders are a reflection of synagogue practices.
c. The daily care for widows also is reflected in the synagogue.
d. The word here translated "meeting" is the word "synagogue, not the usual word for
"church." (James 2:2) "Suppose a man comes into your meeting wearing a gold ring and fine
clothes, and a poor man in shabby clothes also comes in."
e. A 100 years before the time of Christ the Jews had started to reach out and build synagogues
in many new areas. Jesus' reference to the, "traveling land and sea to make a single convert,"
is most likely a reference to this activity by Jews.
(1.) This was a great starting point for the spread of Christianity.
(2.) Paul could say that the Old Testament has gone out to every city because of the spread of synagogues to the
Roman cities. (Acts 15:21) "For Moses has been preached in every city from the earliest times and is read in
the synagogues on every Sabbath.""
f. Paul traveled to these synagogues as a place of first opportunity for hearing the gospel. And
when there was no synagogue, he organized a new synagogue - type fellowship in that area.
g. Thus the New Testament Church is organized along the lines of a first century synagogue.
This included the believers in a given area and included old and young, Jew and non-Jew.
2. A Mission structure
a. A second structure found in New Testament times is seen in the mission structure of Paul's
missionary band.
b. We have little knowledge of how Jewish "missionaries" went about the process of
establishing synagogues throughout the Empire. But we assume that Paul drew from his
earlier experience in Judaism as set out to do the same in Christianity. From this we may
assume that the Jewish method of mission structure was similar to the one used by Paul.
c. Paul was sent out from the church in Antioch, but once away from Antioch, he did operate
on his own.
d. The team he formed was economical self-sufficient, but they did receive funds not only from
Antioch but other churches as well.
e. We are not given detail guidelines in Scripture as to the structure of this mission team, and
by this we assume that there must have existed models that were readily adaptable.
3. Biblical Structures
a. Therefore, we can see the structure of the New Testament church, as directly revealed in
Scripture and as existed by modeling in the New Testament time, as a prototype of all
subsequent Christian fellowships.
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b. These "churches" were made up of young, and old, male and female, all believers who were
gathered together in one place. On the other hand, Paul's missionary band can be considered as
a prototype of all subsequent missionary endeavors which are organized out of committed,
experienced, workers who affiliate themselves as a second decision beyond membership in the
first structure.
c. Note well the additional commitment.
d. Also note that the structure was more than just an extension of the church at Antioch. This
was not just the Antioch church operating at a distance from its home base.
e. Therefore we may consider the mission band as a second of two redemptive structures in the
New Testament. (This is not in opposition to the church or an alternative to the church, but as
a "structure" it is different.)
f. It may surprise us (disturb us) to think that God used a Jewish synagogue pattern or a Jewish
evangelistic pattern. But God also used the Greek pagan language to communicate his truth
instead of the Old Testament Hebrew language.
g. The New Testament refers to a synagogue devoted to Satan, but this did not mean that
Christians too must avoid such patterns.
h. In fact, the mission application implication is that the New Testament is trying to show us
how to effectively borrow other patterns for the spread of the gospel around the world and in
different cultures.
i. I want to street that this or other structures are not alternatives or in competition with the first
structure, the church.
* 106. Early Development of Christian Structures within Roman
Culture
1. Two structures in Jewish culture
a. We have seen that the Christian movement built itself upon two different kinds of structures
that had preexisted in Jewish cultural tradition.
b. It is now our task to see if the "functional" equivalent of these two structures adapted in
other cultures.
2. A distinction between the "Jewish" synagogue and the "Christian" church.
a. When this takes place Roman patterns begin to take shape in the church. The Roman civil
pattern of territorial jurisdiction shows up in the church. In the early centuries the structure in
the church clearly borrows from Roman civil structure in the area of bishops and regional
leaders. (This is not necessarily good or pleasing to God.)
3. The monastic developed as a second structure.
a. This new structure apparently had no direct connection to the missionary structure of Paul,
but instead borrowed from Roman military discipline.
b. Protestants often have a negative misconception of the monasteries. But the monks and
monasteries preserved many Roman industries during the Middle Ages, they build roads, were
pioneers in agriculture and were often the only settled ordered society. It is also from this
structure that Jerome and Augustine and many other monastic scholars worked.
c. By the fourth century two different structures exist in the church: the hiarical diocese and the
monastery.
d. We must note that these two structures are "formally" different and historically unrelated to
the two structures in New Testament times, but they are "functionally" the same.
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(1.) (I want to say that I do not feel it is necessarily evil to have "structure" in the church beyond the local
congregation, but that I do feel that what developed in early centuries of the church was an abuse of hiarical
structure, as often is the case. Therefore we must be cautions and learn from history when we go beyond what is
explicitly stated in Scripture.)
(2.) Even though the monastery is not a direct descendent of the missionary band, it does become to serve the
same purpose. It becomes the mission arm of the Catholic Church.
* 107.
1. Let us now call the synagogue and the diocese "modalities" and the missionary
band and the monastery “sodalities.”
a. A modality is a structured fellowship where there is no distinction of age or sex.
b. A sodality is a structured fellowship where membership involved a second level of
commitment beyond the level of a modality.
c. A congregation or denomination is a sodality and a mission agency or men's' club is a
sodality. A secular example would be that of a town as a modality and a private business as a
sodality.
d. The sodalities are subject to the general authority of the modalities. They are regulated but
not controlled.
2. Most Protests take their cue from Luther's rejection of the sodalities of his time.
a. Therefore they try to govern and run everything form the denomination.
b. Protestants generally reject the idea of monasteries.
c. Mission activity is therefore often governed by the modality instead of the sodality.
* 108. The Medieval Synthesis of Modality and Sodality
1. The Roman influence
a. The modality or diocesan pattern generally followed the Roman civil government and often
tended to break down at about the same time. The sodality or monastic system turned out to be
more durable and as a result gained more importance that it might otherwise have in the
Medieval period.
2. Revival and renewal usually came from the sodalities (monasteries) and renewed
the modalities (church.)
* 109.
1. Monks did missionary work.
a. They did this work to start churches, not monasteries.
2. At many points there was rivalry between these two structures.
a. But the achievement of the Medieval period is that these two structures were able to function
alongside each other and in support of each other for the overall good of the cause.
* 110. Protestant Sodalities
1. Were the monks wrong to go to the monasteries?
2. Do we have the structural equivalent in Protestantism?
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a. What is OTS? It is a Protestant monastery in function.
3. Martin Luther rejected the modality / sodality distinction between Christians.
a. (This is more than just a clergy / laity distinction. I too believe in the priesthood of all
believers.)
* 111.
1. The value of sodalities
a. The important thing is that by Protestants rejecting sodalities, we had no vehicle for
missionary activity until William Carry's, "An Esquire Into the Obligation of Christians to use
Means for the Conversion of the Heathen."
b. The "means" that he referred to was the creation of a sodality.
c. What followed was the creation of mission societies, "sodalities" for the spread of the
gospel. The nineteenth century then became the first century that Protestants actively engaged
in mission activity.
2. How was the regaining of the sodality, in the form of mission societies,
necessary for Protestant missions?
* 112. Three Mission Sodalities Structures
1. Independent / Interdenominational a. These arose first and provide the logistical sending structure for missionaries.
b. They give some guidance, direction, and oversight.
c. These are sometimes called "faith missions" because they by faith rely upon contributions
instead of a denominational budget.
d. Charley is an example of this.
2. Denominational a. If mission structures could exist outside the denomination, they it was felt it would be better
to have them inside the denomination's control.
b. The denomination provides the funding as well as the direction.
c. Dale is an example of this.
3. Congregational / Individual a. In this structure, the missionary is sent out by a single congregation and has less structural
control.
b. Paul and Antioch is most likely this model.
c. Ray is an example of this.
* 113.
1. All three of these variations have advantages and disadvantages.
a. In time a sodality grows old and is institutionalized and therefore a need arises for new
sodalities. When a sodality is controlled by the modality, as in the denominational model, the
majority of "first decision" members often make different decisions than those in the sodality
or "second decision" members would make.
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2. Regarding missions, sodalities need to start other sodalities.
a. We must not just plant churches, but must also stress the need for those new Christians to
develop ways they too may carry out the Great Commission.
b. If this is not done, they will look to the original founders of the sodality to also fund their
mission activity. This is why they ask for money for their buildings.
c. In 1992 there were over 400 nonwestern mission agencies.
* 114. People Movement Theory
1. Bridges of God
a. Donald McGavran wrote Bridges of God in 1954 and discussed the idea the Christianization
of a culture occurs over the natural bridges of friends and families. When whole movements of
peoples have been sought this has led to tremendous growth. This is foreign to the western
individualistic way of thinking.
2. The main question: How do peoples become Christian?
a. In this context this is not a theological question but a social question.
b. This is dealing with a society or a culture and not an individual person.
c. It remains true that each individual must have a personal relationship with Christ.
3. People Movement
a. We will use the word "a people" to refer to a tribe, clan, or caste because it is a broader term.
It refers to a separate cultural grouping of individuals who make up one people.
b. When this cultural group moves to embrace the gospel as a whole group, we call this a
"people movement."
4. The Western Missionary
a. In the early days of westerners going to third world countries to do missions, the westerner
was very different than the nationals.
b. In the year 1500, European explorers to India and China described nations that compared
favorably with their own. But the next 300 years brought great changes in the west.
c. Missions were carried out by the ruling wealthy nations.
d. These nations had the benefits of religious and political freedom.
e. Western missionaries went to poor, illiterate, medieval, and agricultural countries.
f. Health demanded larger clean and comparatively luxurious living quarters.
g. The missionary was accustomed to a mode of transportation other than walking, so he had
one shipped over for his use.
h. Color of skin, style of cooking and food, and medical care were all different than the people
to which he was ministering.
i. All of these things isolated the missionary from the ones to whom he was bringing the
Christian faith.
j. There were no living contacts of race, or tribe, or blood that would enable the non-Christian
to say when he heard the missionary speak, "This messenger of the Christian religion is one of
my own family, or one of us."
k. There were no natural "bridges" for the gospel to flow across.
l. How is the American or European missionary different than the Ukrainian Christian?
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* 115. Mission Stations 1. the need for mission stations
a. As a result of this initial condition it became necessary for the development of the "mission
station" or "gathered" approach as a first step.
2. Was this good?
a. It was a necessary first step.
b. This is like the idea of a baby learning to crawl. Is crawling good? It is a necessary first
step.
3. One – by – one
a. The mission station approach extracted people from their culture one-by-one and set them
against their culture and then formed a separate and new culture at the mission station.
b. Because they had been separated and isolated from their culture it was necessary for the
missionary to artificially sustain this new and separate culture.
c. This snatching people away from their friends, relatives, and religion has often set the
original culture against Christianity. (Especially in Moslem is Hindu countries.)
4. A new “Christian” culture
a. The missionary also brought medicine and education which was an incentive to leave the
former culture and come to the new culture.
b. So very often people are coming for the cultural benefits of medicine, education, and
employment as well as the religious change.
c. Notice the focus is upon a one-by-one approach against the cultural tide of the indigenous
society.
d. Western Missionaries felt this Mission Station Approach was Normal
* 116.
1. In the west, becoming a Christian is an extremely individualistic process.
a. Freedom of conscious exist, so a person feels perfectly comfortable making this kind of
individualistic decision.
b. Christianity is generally regarded as "true," even by those who do not embrace it. It is also
generally regarded as "good." It is a good thing to become a Christian in the west.
c. There are also no serious rivals to the Christian religion in the west. (This is changing.)
d. Thus, westerners are able to make individual decisions for Christ without serious social
consequences.
e. Our revival meetings that appeal for immediate individual decisions accompanied with a
great deal of emotion have further added to this situation.
f. The west thought of society as a group of individuals. (Draw stick figures with heads and
say that they are western people.)
2. More spiritual
a. It was felt that is was more "spiritual" to come out and be separate, or to leave father and
mother and family and join a separate community.
b. But the truth is that westerners had not done this when they became a Christian, their culture
had not required them to do so.
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3. Peer Pressure
a. We accept and understand peer pressure for children.
b. A child wants to fit into a certain group of people, a culture, and as a result he feels social
pressure to conform to the values of the group.
c. We understand this is true and happens for children, but for some reason that when adults
grow up in the west, they feel this is no longer true for adults. Adults are free.
* 117.
1. Adults are not free in their cultural thinking in most of the world.
a. This idea of peer pressure continues to apply to adults in most nonwestern societies. This is
close to 90% of the rest of the world.
2. Eastern and Western people
a. Draw a picture of stick people all with the he same head. These are nonwestern thinkers.
b. The United States is probably on the extreme of individualistic thinking. Ukraine is not
eastern, but is not nearly as individualistic as the United States.
c. A stranger would never tell a parent that their child is not dressed properly in America as
they do in Ukraine. American society has become less formal as a result. I may wear shorts
because they are comfortable instead of wearing a suit because it is appropriate.
d. To most peoples of the world, only a rebel would strike out against all society.
e. People view themselves, first as part of society instead of as a self-sufficient individual.
* 118. Mission Stations or People Movements?
1. Peoples must be Lead to Christ
a. Over a period of time, Christianity is seen to be credible. It is seen how Christianity changes
the lives of a few people.
b. Their light continues to shine in the community and the community sees that the change has
been for the good.
c. The group's thinking must be moved toward a decision for Christ.
d. Society will be redeemed and changed.
e. As a result a group decision or a "people movement" will occur.
2. Usually peoples are fractured internally.
a. There are subdivisions within a culture.
b. These may exist around prominent mails, between rich and poor, or between sections of a
village. It is usually within these sub-groups that collective thinking is the strongest and the
gospel may penetrate one of the sub-sections first and the members of the sub-group may
choose Christ first.
3. Example
a. This is what took place between 300 AD and 400 AD with the Christianizing of Roman
culture from 10% to 90% Christian. Only the isolated "country dwellers" remained "pagan."
4. Characteristic of the Two Approaches
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a. In Mission Station or gathered approach - The focus is on taking people out of their culture
and forming a new culture. As a result they cannot let their light shine to the world around
them.
b. Converts felt they were not just joining a new religion but a new culture as well.
c. These converts do not have a lot of temptation to return to old ways because they have
separated themselves from them.
d. They come to church with a hymn book and Bible.
e. They can read and have been taught in mission schools and know how to study the Bible.
f. There is not much superstition among them and they are firmly grounded in Christian
doctrine.
g. They have a good permanent church building.
h. Often these Christians think of the mission as their parent and look to the mission to provide
humanitarian aid and money for a building and feel the "rich west" has a responsibility to be a
"sponsor" for colleges, church buildings, and general Christian life.
* 119.
1. The People Movement approach
a. The People Movement approach focuses on leaving converts in their culture so they may be
a light to their lost friends and neighbors. This approach believes that "he that is within us is
greater than he that is within the world." In other words, "It believes that Christians will be a
light to society instead of being corrupted by it."
b. The people are not as mature according to mission standards.
c. The pastor does not have as much "formal" training.
d. Church buildings are not as permanent.
e. But churches that have come from people movements are usually stable and account for
90% of world Christian growth in new churches.
f. This is called “Indigenous” in earlier literature.
2. Advantages of the People Movement approach
a. They have produced indigenous churches in hundreds of thousands of villages.
b. They are naturally indigenous and do not require a foreign missionary.
c. The spontaneous expansion of the church is natural. These churches have the spiritual
authority to multiply themselves.
d. There exist enormous possibilities for growth. These Christians have "bridges" to many
other non-Christians who are their friends and relatives.
e. These movements provide a sound pattern for becoming a Christian. A person does not
have to leave his culture to become a Christian.
3. If you convince people they need help, you have convinced them they cannot
help others. ***
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The Cultures and Peoples of the World
* 120. (Title slide)
What is the present situation in the world? This topic examines the present status of world Christianity and the present world
missionary effort.
* 121. Presentation of Statistical Data (overhead)
1. A "people" is a cultural grouping of individuals that identify themselves as one
unit.
a. This is not a political nation, but an "ethnos" as described in Scripture. See page B-176 and
following in Perspectives on the World Christian Movement.
People
Groups
People (M)
1400
17500
600
3300
2600
15800
11200
26400
6200
85000
1200
8200
4200
2500
3000
14300
10600
5300
1700
51000
500
5000
200
700
2300
12300
10000
3700
300
35000
200
3300
1500
2300
120
3050
1300
700
500
12970
103
95
181
972
72
295
274
1127
280
3399
Individuals
People Groups
World Mission Force
Reached
3400 Million
62%
12,970 Groups
54%
76,000 Workers
89%
3
33
15
95
6
105
70
140
72
539
3800
2700
1800
900
900
400
300
150
50
11000
891
90
560
150
261
40
41
62
6
2101
Christians
(M)
Other
Western
Missionaries
994
185
741
1122
333
335
315
1189
286
5500
People (M)
Third World
Missionaries
4000
6000
3300
3200
1020
3450
1600
850
550
23970
Unreached Peoples
#10
#11
#12
People
Groups
North
American
Protestant
580
3000
500
200
100
300
700
100
30
5510
Committed
Christians
(M)
People (M)
Reached Peoples
#7
#8
#9
People
Groups
Muslim
Tribal
Hindu
Chinese
Buddhist
Other Africa.
Other Asian
Other West.
Otr. US/Can
World Missionaries
#4
#5
#6
Languages
World Statistics
#1
#2
#3
0.01
0.01
0.6
0.01
0.01
0.14
0.08
0.01
0
0.87
Unreached
2100 Million
38%
11,000 Groups
46%
9,000 Workers
11%
* 122. Muslim World
1. Christian mission efforts has not been very successful among Muslim peoples.
a. Islam is younger than Christianity. Mohammed borrowed heavily from Christianity and in
contained enough Christian truth to inoculate it form the real thigh.
b. Islam denies the deity and death of Christ. These two are very great problems for Moslems.
c. Islam treats defectors harshly.
d. The solidarity of Muslim society is a deterrent.
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e. The public practice of religion in Moslem lands deters the spread of Christian faith.
f. The Crusades are a serious stumbling block to the Moslems.
g. American support of the nation of Israel affects Christian missions in the Muslim world.
2. Possibilities of hope.
a. All of the Moslem countries are members of the United Nations and hope to play their part
in the modern world. This includes some religious freedoms.
b. An increasing number of Muslims, mostly students have come the west for study, travel, and
business.
c. Isolation is becoming more and more difficult inside Moslem countries. Even within the
country people are exposed to outside ideas.
d. Bible correspondent courses have been successful.
e. In some parts of the Moslem world the political climate is changing.
* 123. Asia
1. General observations a. This is the most densely populated part of the world.
b. This is the home of the great ethnic religions of old. Hindu, Buddhism, Taoism,
Confucianism
c. Asia was the scene of much early and intense missionary activity. Thomas is said to have
reached India in A.D. 52 and then been martyred 25 years later. The Nestorian Church did
much evangelism in Asia and later many Catholics.
d. This area has been least productive behind the Muslim world in the spread of Christianity.
e. Converts from this part of the world have come mostly from the lower class of people.
2. Reasons for difficulty a. The civilizations and cultures date back several thousand years and are well established.
b. Christianity came up against ancient well established religions.
c. Missionaries encountered well established social customs that were opposed by the gospel.
d. Christianity was closely identified with Colonialism.
e. Christianity was exclusive and this made it unacceptable to the people.
* 124. Africa
1. Missionaries have followed geographical inlets into Africa.
2. Factors in success a. Many missionaries were sent to Africa. More per capita than any other place.
b. Colonialism had some good points in Africa. It stopped tribal wars. Colonial powers
favored missionary work and granted special favors.
c. When Africans became Christian, then they often saw the missionary as they had their tribal
leader and gave him great loyalty.
d. Missionaries invested huge amounts of money in education and schools.
e. There was little opposition from other religious systems.
f. The missionary was held in high esteem.
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g. The Africans believed in a "great spirit" that was an entrance for the Christian gospel.
3. Slowing the growth of Christianity a. Political instability results in chaos.
b. Tribalism is on the increase.
c. Nationalism is on the increase.
d. Materialism is on the increase.
e. Racism in America gives Christianity a bad name in black Africa.
* 125. Latin America
1. Weakness of Catholicism
a. There have never been a sufficient number of priests to provide adequate spiritual oversight.
b. The caliber of the priesthood in Latin America has never been very high.
c. The church failed to train a well-educated indigenous clergy. Even today 40% of their priest
are foreign, mostly Spanish.
d. The church has been too involved in politics.
2. Protestant Missions in Latin America
a. Protest missionaries went other places first and only later to Latin America.
b. European Protestants did little work in Latin America. (Political reasons played a big role in
why European countries stayed out.)
c. Latin America has attracted a large number of conservative missionaries.
d. Pentecostals have grown fastest in this part of the world.
e. There has been great conflict between Protest missionaries and established Catholic
believers. When Protestants arrived it was said that 90% of the population was nominally
Catholic. This has especially been a problem for the fast growing Pentecostals.
f. Much attention has been paid to Church Growth in this part of the world, both in study and
new developments.
g. The church has grown very slowly among the Indian people. (Amazon jungle, tribes)
h. Liberation Theology and Marxist ideology are wide spread.
3. Why have Pentecostals grown?
a. The work has been largely indigenous. Only a few missionaries.
b. The churches have been forced to pay their own way and manage their internal affairs.
c. They have used many lay evangelists.
d. The church services are lively and fit culturally.
e. The lower classes of people are made to feel at home in the church.
f. The gospel has been proclaimed very openly. Open air meetings and Scripture distribution.
g. They have focused on the Holy Spirit as something to be experienced, not just something to
be believed. Faith healing is widely practiced.
* 126. (Chart)
See printed maps.
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* 127. (chart)
* 128. (chart)
* 129. (chart)
* 130. (chart)
* 131. (chart)
* 132. (chart)
* 133. (chart)
* 134. (chart)
* 135. (chart)
* 136. (chart)
* 137. (chart)
* 138. (chart)
* 139. (chart)
* 140. (chart)
* 141. (chart)
* 142. Lausanne
1. What is Lausanne?
a. "Making Christ known together"
b. Lausanne was a congress called by a committee headed by Billy Graham in 1974 in the
beautiful city of Lausanne, Switzerland. Christian leaders attended from 150 countries and
many denominations.
c. Lausanne gave its name to a Covenant which, for over 25 years, has challenged churches
and Christian organizations to do a better job of making Jesus known in the world.
d. Lausanne continues to organize consultations and conferences, publish newsletters, books,
and in other ways encourage the work of world evangelization.
e. Lausanne is a volunteer network of individuals and groups who affirm the Lausanne
Covenant and who are committed to support the work of world evangelization, wherever it is
done in a way that is true to the Bible.
f. Lausanne's network has about 25 committees in different countries and regions of the world.
g. Lausanne is supported financially by the people in its network and by the gifts of those who
believe in its work.
2. Lausanne believes . . .
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a. that cooperation and sharing in world evangelization is better than competition.
b. that the whole gospel will include demonstration by deeds as well as proclamation by words.
c. that biblical theology and mission strategy must be consistent.
d. that its own neutrality creates space for all evangelicals to work together regardless of their
church or faith tradition.
3. Lausanne organizes . . .
a. small international consultations on subjects that are critical to completing the task of world
evangelization. These bring together key people in order to achieve an approach which is
biblical and strategic. There has been more than 30 of these.
b. regional, national and international consultations and conferences where a need for these is
expressed. There have been more than 50 of these.
c. world congresses (1974 and 1989) that bring together current and emerging leaders to
consider world evangelization.
4. Lausanne publishes . . .
a. the occasional Lausanne Newsletter with news and analyses of current issues arising for
those who want to make Christ known to the world
b. occasional papers and books on subjects important for world evangelization.
5. Lausanne is a "Barnabus factor" in the church. It encourages churches:
a. to trust new and younger leaders
b. to undertake work among people different from themselves.
c. to stay with people who have different ideas until they find each other in a new way (Acts
9:27, 11:22-26, 15:36-39).
* 143. THE LAUSANNE COVENANT
1. INTRODUCTION
We, members of the Church of Jesus Christ, from more than 150 nations, participants in the International Congress on World
Evangelization at Lausanne, praise God for his great salvation and rejoice in the fellowship he has given us with himself and
with each other. We are deeply stirred by what God is doing in our day, moved to penitence by our failures and challenged
by the unfinished task of evangelization. We believe the Gospel is God's good news for the whole world, and we are
determined by his grace to obey Christ's commission to proclaim it to all mankind and to make disciples of every nation. We
desire, therefore, to affirm our faith and our resolve, and to make public our covenant.
2. THE PURPOSE OF GOD
We affirm our belief in the one-eternal God, Creator and Lord of the world, Father, Son and Holy Spirit, who govern all
things according to the purpose of his will. He has been calling out from the world a people for himself, and sending his
people back into the world to be his servants and his witnesses, for the extension of his kingdom, the building up of Christ's
body, and the glory of his name. We confess with shame that we have often denied our calling and failed in our mission, by
becoming conformed to the world or by withdrawing from it. Yet we rejoice that even when borne by earthen vessels the
gospel is still a precious treasure. To the task of making that treasure known in the power of the Holy Spirit we desire to
dedicate ourselves anew.
(Isa. 40:28; Matt. 28:19; Eph. 1:11; Acts 15:14; John 17:6, 18; Eph 4:12; 1 Cor. 5:10; Rom. 12:2; II Cor. 4:7)
3. THE AUTHORITY AND POWER OF THE BIBLE
We affirm the divine inspiration, truthfulness and authority of both Old and New Testament Scriptures in their entirety as the
only written word of God, without error in all that it affirms, and the only infallible rule of faith and practice. We also affirm
the power of God's word to accomplish his purpose of salvation. The message of the Bible is addressed to all men and
women. For God's revelation in Christ and in Scripture is unchangeable. Through it the Holy Spirit still speaks today. He
illumines the minds of God's people in every culture to perceive its truth freshly through their own eyes and thus discloses to
the whole Church ever more of the many-colored wisdom of God.
(II Tim. 3:16; II Pet. 1:21; John 10:35; Isa. 55:11; 1 Cor. 1:21; Rom. 1:16, Matt. 5:17,18; Jude 3; Eph. 1:17,18; 3:10,18)
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4. THE UNIQUENESS AND UNIVERSALITY OF CHRIST
We affirm that there is only one Savior and only one gospel, although there is a wide diversity of evangelistic approaches.
We recognize that everyone has some knowledge of God through his general revelation in nature. But we deny that this can
save, for people suppress the truth by their unrighteousness. We also reject as derogatory to Christ and the gospel every kind
of syncretism and dialogue which implies that Christ speaks equally through all religions and ideologies. Jesus Christ, being
himself the only God-man, who gave himself as the only ransom for sinners, is the only mediator between God and people.
There is no other name by which we must be saved. All men and women are perishing because of sin, but God loves
everyone, not wishing that any should perish but that all should repent. Yet those who reject Christ repudiate the joy of
salvation and condemn themselves to eternal separation from God. To proclaim Jesus as "the Savior of the world" is not to
affirm that all people are either automatically or ultimately saved, still less to affirm that all religions offer salvation in
Christ. Rather it is to proclaim God's love for a world of sinners and to invite everyone to respond to him as Savior and Lord
in the wholehearted personal commitment of repentance and faith. Jesus Christ has been exalted above every other name; we
long for the day when every knee shall bow to him and every tongue shall confess him Lord.
(Gal. 1:6-9;Rom. 1:18-32; I Tim. 2:5,6; Acts 4:12; John 3:16-19; II Pet. 3:9; II Thess. 1:7-9;John 4:42; Matt. 11:28; Eph.
1:20,21; Phil. 2:9-11)
* 144.
1. THE NATURE OF EVANGELISM
To evangelize is to spread the good news that Jesus Christ died for our sins and was raised from the dead according to the
Scriptures, and that as the reigning Lord he now offers the forgiveness of sins and the liberating gifts of the Spirit to all who
repent and believe. Our Christian presence in the world is indispensable to evangelism, and so is that kind of dialogue whose
purpose is to listen sensitively in order to understand. But evangelism itself is the proclamation of the historical, biblical
Christ as Savior and Lord, with a view to persuading people to come to him personally and so be reconciled to God. In
issuing the gospel invitation we have no liberty to conceal the cost of discipleship. Jesus still calls all who would follow him
to deny themselves, take up their cross, and identify themselves with his new community. The results of evangelism include
obedience to Christ, incorporation into his Church and responsible service in the world.
(I Cor. 15:3,4; Acts 2: 32-39; John 20:21; I Cor. 1:23; II Cor. 4:5; 5:11,20; Luke 14:25-33; Mark 8:34; Acts 2:40,47; Mark
10:43-45)
2. CHRISTIAN SOCIAL RESPONSIBILITY
We affirm that God is both the Creator and the Judge of all men. We therefore should share his concern for justice and
reconciliation throughout human society and for the liberation of men and women from every kind of oppression. Because
men and women are made in the image of God, every person, regardless of race, religion, color, culture, class, sex or age,
has an intrinsic dignity because of which he or she should be respected and served, not exploited. Here too we express
penitence both for our neglect and for having sometimes regarded evangelism and social concern as mutually exclusive.
Although reconciliation with other people is not reconciliation with God, nor is social action evangelism, nor is political
liberation salvation, nevertheless we affirm that evangelism and socio-political involvement are both part of our Christian
duty. For both are necessary expressions of our doctrines of God and man, our love for our neighbor and our obedience to
Jesus Christ. The message of salvation implies also a message of judgment upon every form of alienation, oppression and
discrimination, and we should not be afraid to denounce evil and injustice wherever they exist. When people receive Christ
they are born again into his kingdom and must seek not only to exhibit but also to spread its righteousness in the midst of an
unrighteous world. The salvation we claim should be transforming us in the totality of our personal and social
responsibilities. Faith without works is dead.
(Acts 17:26,31; Gen. 18:25; Isa. 1:17; Psa. 45:7; Gen. 1:26,27; Jas. 3:9; Lev. 19:18; Luke 6:27,35; Jas. 2:14-26; Joh. 3:3,5;
Matt. 5:20; 6:33; II Cor. 3:18; Jas. 2:20)
3. THE CHURCH AND EVANGELISM
We affirm that Christ sends his redeemed people into the world as the Father sent him, and that this calls for a similar deep
and costly penetration of the world. We need to break out of our ecclesiastical ghettos and permeate non-Christian society. In
the Church's mission of sacrificial service evangelism is primary. World evangelization requires the whole Church to take
the whole gospel to the whole world. The Church is at the very center of God's cosmic purpose and is his appointed means of
spreading the gospel. But a church which preaches the cross must itself be marked by the cross. It becomes a stumbling
block to evangelism when it betrays the gospel or lacks a living faith in God, a genuine love for people, or scrupulous
honesty in all things including promotion and finance. The church is the community of God's people rather than an
institution, and must not be identified with any particular culture, social or political system, or human ideology.
(John 17:18; 20:21; Matt. 28:19,20; Acts 1:8; 20:27; Eph. 1:9,10; 3:9-11; Gal. 6:14,17; II Cor. 6:3,4; II Tim. 2:19-21; Phil.
1:27)
4. COOPERATION IN EVANGELISM
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We affirm that the Church's visible unity in truth is God's purpose. Evangelism also summons us to unity, because our
oneness strengthens our witness, just as our disunity undermines our gospel of reconciliation. We recognize, however, that
organizational unity may take many forms and does not necessarily forward evangelism. Yet we who share the same biblical
faith should be closely united in fellowship, work and witness. We confess that our testimony has sometimes been marred by
a sinful individualism and needless duplication. We pledge ourselves to seek a deeper unity in truth, worship, holiness and
mission. We urge the development of regional and functional cooperation for the furtherance of the Church's mission, for
strategic planning, for mutual encouragement, and for the sharing of resources and experience.
(John 17:21,23; Eph. 4:3,4; John 13:35; Phil. 1:27; John 17:11-23)
* 145.
1. CHURCHES IN EVANGELISTIC PARTNERSHIP
We rejoice that a new missionary era has dawned. The dominant role of western missions is fast disappearing. God is raising
up from the younger churches a great new resource for world evangelization, and is thus demonstrating that the
responsibility to evangelize belongs to the whole body of Christ. All churches should therefore be asking God and
themselves what they should be doing both to reach their own area and to send missionaries to other parts of the world. A
reevaluation of our missionary responsibility and role should be continuous. Thus a growing partnership of churches will
develop and the universal character of Christ's Church will be more clearly exhibited. We also thank God for agencies which
labor in Bible translation, theological education, the mass media, Christian literature, evangelism, missions, church renewal
and other specialist fields. They too should engage in constant self-examination to evaluate their effectiveness as part of the
Church's mission.
(Rom. 1:8; Phil. 1:5; 4:15; Acts 13:1-3, I Thess. 1:6-8)
2. THE URGENCY OF THE EVANGELISTIC TASK
More than 2,700 million people, which is more than two-thirds of all humanity, have yet to be evangelized. We are ashamed
that so many have been neglected; it is a standing rebuke to us and to the whole Church. There is now, however, in many
parts of the world an unprecedented receptivity to the Lord Jesus Christ. We are convinced that this is the time for churches
and para-church agencies to pray earnestly for the salvation of the unreached and to launch new efforts to achieve world
evangelization. A reduction of foreign missionaries and money in an evangelized country may sometimes be necessary to
facilitate the national church's growth in self-reliance and to release resources for unevangelised areas. Missionaries should
flow ever more freely from and to all six continents in a spirit of humble service. The goal should be, by all available means
and at the earliest possible time, that every person will have the opportunity to hear, understand, and to receive the good
news. We cannot hope to attain this goal without sacrifice. All of us are shocked by the poverty of millions and disturbed by
the injustices which causes it. Those of us who live in affluent circumstances accept our duty to develop a simple life-style in
order to contribute more generously to both relief and evangelism.
(John 9:4; Matt. 9:35-38; Rom. 9:1-3; I Cor. 9:19-23; Mark 16:15; Isa. 58:6,7; Jas. 1:27; 2:1-9; Matt. 25:31-46; Acts 2:44,45;
4:34,35)
3. EVANGELISM AND CULTURE
The development of strategies for world evangelization calls for imaginative pioneering methods. Under God, the result will
be the rise of churches deeply rooted in Christ and closely related to their culture. Culture must always be tested and judged
by Scripture. Because men and women are God's creatures, some of their culture is rich in beauty and goodness. Because
they are fallen, all of it is tainted with sin and some of it is demonic. The gospel does not presuppose the superiority of any
culture to another, but evaluates all cultures according to its own criteria of truth and righteousness, and insists on moral
absolutes in every culture. Missions have all too frequently exported with the gospel an alien culture and churches have
sometimes been in bondage to culture rather than to Scripture. Christ's evangelists must humbly seek to empty themselves of
all but their personal authenticity in order to become the servants of others, and churches must seek to transform and enrich
culture, all for the glory of God.
(Mark 7:8,9,13; Gen. 4:21,22; I Cor. 9:19-23; Phil. 2:5-7; II Cor. 4:5)
4. EDUCATION AND LEADERSHIP
We confess that we have sometimes pursued church growth at the expense of church depth, and divorced evangelism from
Christian nurture. We also acknowledge that some of our missions have been too slow to equip and encourage national
leaders to assume their rightful responsibilities. Yet we are committed to indigenous principles, and long that every church
will have national leaders who manifest a Christian style of leadership in terms not of domination but of service. We
recognize that there is a great need to improve theological education, especially for church leaders. In every nation and
culture there should be an effective training program for pastors and laity in doctrine, discipleship, evangelism, nurture and
service. Such training programs should not rely on any stereotyped methodology but should be developed by creative local
initiatives according to biblical standards.
(Col. I:27,28; Acts 14:23; Tit. 1:5,9; Mark 10:42-45; Eph. 4:11,12)
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* 146.
1. SPIRITUAL CONFLICT
We believe that we are engaged in constant spiritual warfare with the principalities and powers of evil, who are seeking to
overthrow the Church and frustrate its task of world evangelization. We know our need to equip ourselves with God's armor
and to fight this battle with the spiritual weapons of truth and prayer. For we detect the activity of our enemy, not only in
false ideologies outside the Church, but also inside it in false gospels which twist Scripture and put people in the place of
God. We need both watchfulness and discernment to safeguard the biblical gospel. We acknowledge that we ourselves are
not immune to worldliness of thoughts and action, that is, to a surrender to secularism. For example, although careful studies
of church growth, both numerical and spiritual, are right and valuable, we have sometimes neglected them. At other times,
desirous to ensure a response to the gospel, we have compromised our message, manipulated our hearers through pressure
techniques, and become unduly preoccupied with statistics or even dishonest in our use of them. All this is worldly. The
Church must be in the world; the world must not be in the Church.
(Eph. 6:12; II Cor. 4:3,4; Eph. 6:11,13-18; II Cor. 10:3-5; I John 2:18-26; 4:1-3; Gal. 1:6-9; II Cor. 2:17; 4:2; John 17:15)
2. FREEDOM AND PERSECUTION
It is the God-appointed duty of every government to secure conditions of peace, justice and liberty in which the Church may
obey God, serve the Lord Jesus Christ, and preach the gospel without interference. We therefore pray for the leaders of
nations and call upon them to guarantee freedom of thought and conscience, and freedom to practice and propagate religion
in accordance with the will of God and as set forth in The Universal Declaration of Human Rights. We also express our deep
concern for all who have been unjustly imprisoned, and especially for those who are suffering for their testimony to the Lord
Jesus. We promise to pray and work for their freedom. At the same time we refuse to be intimidated by their fate. God
helping us, we too will seek to stand against injustice and to remain faithful to the gospel, whatever the cost. We do not
forget the warnings of Jesus that persecution is inevitable.
(I Tim. 1:1-4, Acts 4:19; 5:29; Col. 3:24; Heb. 13:1-3; Luke 4:18; Gal. 5:11; 6:12; Matt. 5:10-12; John 15:18-21)
3. THE POWER OF THE HOLY SPIRIT
We believe in the power of the Holy Spirit. The Father sent his Spirit to bear witness to his Son, without his witness ours is
futile. Conviction of sin, faith in Christ, new birth and Christian growth are all his work. Further, the Holy Spirit is a
missionary spirit; thus evangelism should arise spontaneously from a Spirit-filled church. A church that is not a missionary
church is contradicting itself and quenching the Spirit. Worldwide evangelization will become a realistic possibility only
when the Spirit renews the Church in truth and wisdom, faith, holiness, love and power. We therefore call upon all Christians
to pray for such a visitation of the sovereign Spirit of God that all his fruit may appear in all his people and that all his gifts
may enrich the body of Christ. Only then will the whole world become a fit instrument in his hands, that the whole earth may
hear his voice.
(I Cor. 2:4; John 15:26;27; 16:8-11; I Cor. 12:3; John 3:6-8; II Cor. 3:18; John 7:37-39; I Thess. 5:19; Acts 1:8; Psa. 85:4-7;
67:1-3; Gal. 5:22,23; I Cor. 12:4-31; Rom. 12:3-8)
4. THE RETURN OF CHRIST
We believe that Jesus Christ will return personally and visibly, in power and glory, to consummate his salvation and his
judgment. This promise of his coming is a further spur to our evangelism, for we remember his words that the gospel must
first be preached to all nations. We believe that the interim period between Christ's ascension and return is to be filled with
the mission of the people of God, who have no liberty to stop before the end. We also remember his warning that false Christ
and false prophets will arise as precursors of the final Antichrist. We therefore reject as a proud, self-confident dream the
notion that people can ever build a utopia on earth. Our Christian confidence is that God will perfect his kingdom, and we
look forward with eager anticipation to that day, and to the new heaven and earth in which righteousness will dwell and God
will reign forever. Meanwhile, we rededicate ourselves to the service of Christ and of people in joyful submission to his
authority over the whole of our lives.
(Mark 14:62; Heb. 9:28; Mark 13:10; Acts 1:8-11; Matt. 28:20; Mark 13:21-23; John 2:18; 4:1-3; Luke 12:32; Rev. 21:1-5;
II Pet. 3:13; Matt. 28:18)
5. CONCLUSION
Therefore, in the light of this our faith and our resolve, we enter into a solemn covenant with God and with each other, to
pray, to plan and to work together for the evangelization of the whole world. We call upon others to join us. May God help
us by his grace and for his glory to be faithful to this our covenant! Amen, Alleluia!
To our knowledge The Lausanne Covenant has been translated into over twenty languages. Fifteen years later,
at Lausanne II in Manila in the Philippines in July 1989 the more than 3.000 participants at the Second
International Congress on World Evangelization another important document was made: The Manila Manifesto
End of my regular notes and of Slides
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II. Questions and Assignments (Reading and
Lausanne questions)
Миссиологии
Фамилия
Имя
Отчество
Сегодняшняя дата
/
/
Задания – Миссиология - объясните и обсудите детально: что говорит автор
1. Миссиология, Часть 1 / Глава 1 :
2. Миссиология, Часть 1 / Глава 2 :
3. Миссиология, Часть 1 / Глава 3 :
4. Миссиология, Часть 1 / Глава 4 :
5. Миссиология, Часть 1 / Глава 5 :
6. Миссиология, Часть 1 / Глава 6 :
7. Миссиология, Часть 2 / Глава 1 :
8. Миссиология, Часть 2 / Глава 2 :
9. Миссиология, Часть 2 / Глава 3 :
10. Миссиология, Часть 2 / Глава 4 :
11. Миссиология, Часть 3 / Глава 1 :
12. Миссиология, Часть 3 / Глава 2 :
13. Миссиология, Часть 3 / Глава 3 :
14. Миссиология, Часть 3 / Глава 4 :
15. Миссиология, Часть 3 / Глава 5 :
Задания - Третьем лозаннском конгрессе
Вместе с вашим ответом укажите источник, откуда взята информация.
17. (asdfasdf asdf asd fasdf ) Diasdif asdiasdf isdfiasdf . Alaseire adfe rehads fhereawhee radfe.
 Истина: провозглашение истины о Христе в глобализованном мире с
многообразием мнений.
16. В чем смысл концепции «уникальная природа» Христа?
17. Каким образом христиане могут сохранять верность истине в обществе?
18. Каким должно быть отношение христиан к религиозному плюрализму?
19. Должно ли в обществе быть одинаковое отношение ко всем религиям?
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 Примирение: созидание мира Христова в нашем разобщенном надломанном
мире
20. Как христиане должны реагировать на этнический конфликт?
21. Каким образом богатые и бедные могут вместе нести Евангелие миру?
22. Какие качества необходимы мужчинам, чтобы полноценно трудиться совместно с
женщинами на благо Христа?
23. Что означает «быть хорошим распорядителем» Божьего творения?
 Мировые религии: свидетельство о любви Христа людям других религий
24. Благая весть должна подаваться в контексте той среды, в которой она проповедуется,
но как далеко мы можем зайти, не искажая Евангелия?
25. Каким образом христиане могут проявлять чуткость к культурным особенностям
верующих, воспитанных в других религиозных традициях?
26. Каким образом можно рассказывать о Христе людям других верований, не унижая их
религии?
27. Может ли человек быть мусульманином и учеником Иисуса одновременно?
 Приоритеты: понимание воли Божьей в деле блалговестия в 21 веке
28. Что необходимо изменить в нашей миссионерской стратегии, чтобы охватить
сообщества, где люди лучше воспринимают информацию через устные рассказы, образы и
музыку?
29. Каким образом христиане могут более успешно свидетельствовать в
профессиональной сфере?
30. Какое влияние оказывают ценности Царства на наш подход к привлечению ресурсов
для дела евангелизации, ученичества и заботы о детях?
31. Д-р Ральф Уинтер привлек внимание Церкви к «скрытым народам» на конгрессе в
Лозанне в 1974 году. Как мы могли бы охватить больше неохваченных народов?
 Целостность: призыв, обращенный к Церкви, об обретении смирения,
целостности и простоты
32. Что означает быть подлинным «лидером-слугой»?
33. Как нам воспитать новое поколение лидеров и учеников, подражающих Христу?
34. Какое влияние оказывает благая весть на тех, кто беден, и на тех, кто богат?
35. Как наставничество может помочь избежать греха в области секса, власти и денег?
 Партнерство: вместе с Телом Христовым к новому глобальному равновесию.
36. Каким образом мы служим друг другу во всемирной Церкви, отличающейся
многообразием?
37. Как можно успешно сотрудничать, уважая различия друг друга?
38. Как нам взаимодействовать, чтобы богатые и сильные не доминировали над слабыми?
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39. Как нам построить сотрудничество так, чтобы наши любящие «семейные» отношения
прославили Бога?
* 01. Тема №1: Истина: провозглашение истины о Христе в
глобализованном мире с многообразием мнений.
 Толкование Библии: Ефесянам 1:1-23 –уникальная природа Христа
 Проблема: мир противится нашему благовестию о том, что Бог во Христе примирил с Собою
мир. Некоторые насмехаются над любым притязанием на владение абсолютной истиной. Они
утверждают, что нет такого явления как абсолютная истина, следовательно, заявление о
владении истиной чрезвычайно самонадеянно и, более того, опасно, так как сеет вражду.
Другие с пеной у рта доказывают, что все слова о Боге – непростительная глупость и
заблуждение. Третьи верят, что наше учение о Христе – это только одна составляющая
истины, и существуют разные пути к Богу. Они задаются вопросом, почему христиане не
могут со смирением принять тот факт, что они просто попутчики других паломников на пути
к истине. Есть те, кто возражают, что исключительность Христа является оскорбительной по
отношению к учению мудрецов, старцев и предков. Для них принять учение о Христе и
назвать Его Господом означает отвергнуть те верования, которые им прививали с
младенчества, и подорвать основы их мировоззрения. В мире, где властвует плюрализм
мнений и полным ходом идет глобализация, где на общественной арене пересекается
множество мировоззрений, многие христиане неохотно благовествуют о Христе как об
абсолютной истине.
 Истина: мы веруем, что вечное Слово, вторая ипостась Триединого Бога, через которое все
было сотворено, явилось во плоти Иисуса Христа. Событие боговоплощения не имеет
параллелей в истории. Мы веруем, что на кресте Иисус умер за всех, заплатив за
человеческий грех, и что Он - единственный посредник между Богом и человеком. Мы
веруем, что своей смертью Иисус предложил жизнь с Богом в укрепляющей силе Духа
Святого. Мы веруем, что Иисус воскрес из мертвых во плоти, восшел на Небеса и правит над
всеми духовными силами и властями. В нашей проповеди о личности и делах Иисуса Христа
мы настаиваем на абсолютной истине, которой нельзя пренебречь или обойти вниманием,
иначе мы подорвем жизненно-важные основы нашего благовестия.
 Итоги: мы хотим, чтобы участники идентифицировали отдельных лиц или группы лиц,
которые противятся истине Евангелия; проанализировали, отчего может усиливаться это
противление; а также предложили и оценили способы, которые помогут открыть их разум и
сердца. В духе 14 главы Евангелия от Иоанна мы желаем, чтобы участники укрепились в
своей вере, что Иисус есть путь и истина, и жизнь, и чтобы их сердца загорелись желанием
совместно нести благую весть о том, что Иисус есть Спаситель и Господь, единственный, в
Ком мы примирились с Богом и друг с другом.
 Вопросы:
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1. В чем смысл концепции «уникальная природа» Христа?
2. Каким образом христиане могут сохранять верность истине в обществе?
3. Каким должно быть отношение христиан к религиозному плюрализму?
4. Должно ли в обществе быть одинаковое отношение ко всем религиям?
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* 02. Тема №2: Примирение: созидание мира Христова в нашем
разобщенном надломанном мире
 Толкование Библии: Ефесянам 2:1-22 – новый человек во Христе
 Проблема: наш мир трагическим образом надломлен и изранен, как грехами отдельных
людей, так и совместной деятельностью и общественными структурами, которые разрушают
человеческие жизни и подрывают человеческое достоинство. Наш разрыв с Богом, друг с
другом и Божьим творением вносит свой вклад в мир страдания, боли, жестокости,
несправедливости, деградации, отчаяния и безнадежности. Голод, нищета, проблема
отсутствия жилья, болезни, торговля людьми, войны, этническая вражда, расовая
дискриминация, наркотическая зависимость, внутренние разногласия, половая
распущенность, дискриминация труда, разрушение окружающей среды и истощение ценных
ресурсов отделяют людей друг от друга и от Бога.
 Истина: Бог так возлюбил мир, что послал Своего единственного Сына. Бог стал ближе.
Стоны наших страданий тронули Его сердце. На кресте Иисус страдал с нами и вместо нас.
Ибо не знавшего греха Он сделал для нас жертвой за грех, чтобы мы в Нем сделались
праведными пред Богом. Ибо Он – наш мир. Через Иисуса мы примиряемся с Богом и
находим общее для примирения друг с другом, получая прощение и простирая прощение
другим. Мы не можем плохо относиться и проявлять неуважение к тем, кто стал нашими
братьями и сестрами в новой Божьей семье. Во Христе, Господине всего сущего, Бог
осуществил предвечное определение по примирению всего творения, включая материальный
мир, с Собой. Являясь посланниками Христа, новой Божьей семьей, мы не только возвещаем
благую весть примирения, но сами становимся носителями исцеления, целостности,
справедливости и мира, как лично, так и в церквях, семьях, общинах последователей Христа.
 Итоги: мы хотим пробудить в участниках более масштабное осознание разделений и
разрушений вокруг нас и вызвать страстное желание к молитве и сотрудничеству с братьями
и сестрами в других частях всемирного Тела Христова. В духе 5 главы 2 послания к
Коринфянам мы хотим, чтобы каждый участник нашел свой путь примирения и
посредничества в своей собственной семье, церкви, общине и/или стране.
 Вопросы:
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5. Как христиане должны реагировать на этнический конфликт?
6. Каким образом богатые и бедные могут вместе нести Евангелие миру?
7. Какие качества необходимы мужчинам, чтобы полноценно трудиться совместно с женщинами
на благо Христа?
8. Что означает «быть хорошим распорядителем» Божьего творения?
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* 03. Тема №3: Мировые религии: свидетельство о любви Христа
людям других религий
 Толкование Библии: Ефесянам 3:1-21 – церковь по Божьему определению
 Проблема: Христиане не единственные в своем желании донести свое благовестие до всего
мира. Как в исламе, так и в буддизме с индуизмом существуют течения, возвращающиеся к
истокам фундаментализма и стремящиеся установить свое превосходство на религиозной и
политической арене. Некоторые направления в христианстве и иудаизме, а также сторонники
как светской, так и антирелигиозной мысли, пытаются установить политическое господство
своих вероучений и ритуалов, которое препятствует или запрещает свободное исповедание
других религий в государственных и образовательных учреждениях. Иногда борьба за
мировое или местное господство становится ожесточенной. Как же христианам,
представляющим Спасителя, который умер за всех, возвещающим небесного Отца,
возлюбившего Своих детей, и живущим в силе и свободе Святого Духа, нести свидетельство
в такой мир? Как донести благую весть о Боге, во Христе примиряющем мир с Собой, тем,
кто считает свое мировоззрение превосходящим все остальные, включая и наше? И как мы
можем говорить об «одном творении во Христе» тем, чья национальная и этническая
принадлежность нераздельно связана с их религиозным происхождением?
 Истина: Бог сотворил все человечество и единовластно правит всеми народами. Он
осуществил Свой замысел по искуплению и примирению людей, который уникален в своем
историческом выражении, но универсален в своем действии. Бог возлюбил весь мир. На
Вавилонской башне Он смешал языки, но в день Пятидесятницы Он наделил всех верующих
способностью на всех языках проповедовать весть о примирении во Христе. Как ученики
Иисуса мы не можем уклониться от провозглашения того, что Иисус – Господь и Спаситель
для всех. Однако мы являемся представителями Мессии-слуги, который явился в смирении и
кротости, творил дела любви и сострадания и никогда не применял силу. Мы верим, что Дух
Святой, который обличает человека о грехе, праведности и суде, может показать людям в
свободном и открытом обмене мнениями истину о Божьем слове.
 Итоги: мы хотим, чтобы участники осознали вызов со стороны противоборствующих и
агрессивных проявлений других мировых религий, но утвердились в силе Евангелия, которое
проповедуется при помазании Духа Святого. Мы хотим, чтобы участники пропагандировали
свободу исповедания религии, включая свободу обращения из одной религии в другую. В
духе наибольшей заповеди (Мтф. 22:37-39) мы хотим, чтобы каждый участник посвятил себя
задаче выстраивать новые отношения, основанные на уважении и любви, с представителями
других религий, а также искать способы сотрудничества с другими участниками для
проповеди мусульманам, индуистам, буддистам и людям, принадлежащим к иным
религиями, или неверующим благой вести об Иисусе Христе.
 Вопросы:
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9. Благая весть должна подаваться в контексте той среды, в которой она проповедуется, но как
далеко мы можем зайти, не искажая Евангелия?
10. Каким образом христиане могут проявлять чуткость к культурным особенностям верующих,
воспитанных в других религиозных традициях?
11. Каким образом можно рассказывать о Христе людям других верований, не унижая их
религии?
12. Может ли человек быть мусульманином и учеником Иисуса одновременно?
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* 04. Тема №4: Приоритеты: понимание воли Божьей в деле
блалговестия в 21 веке
 Толкование Библии: Ефесянам 4:1-16 – единство и зрелость церкви
 Проблема: В начале 21 века остаются сотни этнических групп, где не ведется стабильной
работы по основанию новых церквей, и/или которым недоступно Писание, в каком бы то ни
было объеме. Доступ к некоторым сообществам затруднен из-за географического положения,
либо из-за политики, проводимой государством. Некоторые неохотно вступают в контакт с
христианами. Других упустили из виду во время последней переписи населения. Кто-то
изменил место жительства в связи с волной миграции внутри страны или между странами.
Иисус дал нам ясное поручение научить все народы. Он говорил, что прежде, чем наступит
конец времен, Евангелие должно быть проповедано всем народам. Несмотря на это
повеление, Церкви все еще предстоит завершить миссию по передаче каждому народу на
земле вести о Боге, во Христе примирившем с Собой мир. И хотя необходимо постоянно
возвещать Евангелие там, где Церковь уже существует, гораздо больше ресурсов нужно
вложить для того, чтобы сделать доступным Евангелие там, где мало или совсем нет
свидетельства о Христе. Более того, совершенно справедливый упор на грамотность и
письменные переводы Слова Божьего в некоторых случаях привел к недооценке стратегий
устной формы евангелизации, особенно для тех, кто не владеет навыком чтения или лучше
усваивает информацию, переданную устно.
 Истина: когда ученики Иисуса захотели узнать подробности о времени Его возвращения, Он
призвал их направить свое внимание на насущную задачу быть Ему свидетелями до края
земли. Его последние слова ученикам, записанные в каждом из Евангелий, а также в книге
Деяний, подчеркивали важность продолжения и завершения дела благовестия, начатого
Иисусом. Апостол Петр напоминает нам, что Бог желает, чтобы все пришли к покаянию, а в
свете возвращения Иисуса Христа и предстоящего суда, призывает верующих приблизить
наступление этого дня (2 Петра 3:1-13). И хотя мы радуемся успешному распространению
Евангелия среди многих стран и народов, не время почивать на лаврах, ведь осталось еще
много групп, которые никогда не слышали о Христе. Подобно пастуху из рассказа Иисуса,
оставившему девяносто девять овец ради одной, которая потерялась, а также подобно
апостолу Павлу, чей взор напряженно устремлялся «за пределы ваши», мы должны
постоянно оценивать состояние мировой евангелизации, регион за регионом, народ за
народом, чтобы выявить тех, кто еще не слышал благой вести об Иисусе Христе.
 Итоги: Мы хотим, чтобы каждый участник задумался об этнических группах, все еще
неохваченных и/или необращенных, и проанализировал, какие недоработки и препятствия
стоят на пути. Мы хотим видеть, как участники, церкви, и организации, которые они
представляют, посвящают себя тому, чтобы охватить оставшиеся без внимания группы. В
каждом из этих сообществ должна быть открыта группа по изучению устных библейских
историй и начато движение по основанию новых церквей. Мы хотим, чтобы каждый
участник умел устно передавать библейские истории.
 Вопросы:
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13. Что необходимо изменить в нашей миссионерской стратегии, чтобы охватить сообщества, где
люди лучше воспринимают информацию через устные рассказы, образы и музыку?
14. Каким образом христиане могут более успешно свидетельствовать в профессиональной сфере?
15. Какое влияние оказывают ценности Царства на наш подход к привлечению ресурсов для дела
евангелизации, ученичества и заботы о детях?
16. Д-р Ральф Уинтер привлек внимание Церкви к «скрытым народам» на конгрессе в Лозанне в
1974 году. Как мы могли бы охватить больше неохваченных народов?
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* 05. Тема №5: Целостность: призыв, обращенный к Церкви, об
обретении смирения, целостности и простоты
 Толкование Библии: Ефесянам 4:17-6:9 – облечься в нового человека
 Проблема: Церковь не является сегодня той славной невестой Христа без пятна и порока, чей
пример радости, любви и мира привлекает разделенный и надломанный мир к теплу своего
света. Существует множество примеров, когда церковные лидеры запятнали себя
бесцеремонным превышением власти, вопиющей бесхозяйственностью в финансовых делах,
скандалами и прелюбодейством. Искаженным толкованием Писания лидеры пытаются
оправдать собственную жадность, безнравственность и высокомерие. Примеру Иисуса,
который пришел как смиренный слуга, омывающий ноги своих учеников, приветствующий
презираемых и отверженных, живущий среди бедных и не имеющий, где приклонить головы,
не то что не следуют, его не принимают во внимание и не признают. Очень часто люди в
мире, если и восхищаются Иисусом и уважают Его учение, не хотят иметь ничего общего с
Церковью и следовать за церковными пастырями, которые так мало напоминают Иисуса.
Деяния служителей Иисуса отталкивают тех, кто в противном случае прислушался бы к
словам Христа.
 Истина: Иисус призвал нас, Своих последователей, быть светом миру и солью земли. Его
первой заповедью ученикам были слова: «Идите за Мной». Самым главным делом Иисуса на
пути примирения мира с Богом, было Его страдание вместо нас на кресте за наши грехи и
наш позор. Мы призваны идти по Его стопам, брать свой крест ежедневно и идти за Ним.
Пророки Израиля призывали свой народ вернуться к Богу, признать, что они разбрелись, как
овцы. Иоанн Креститель приготовлял путь Мессии, призывая народ, включая и его лидеров, к
покаянию. В своем обращении в день Пятидесятницы апостолы призывали покаяться и
уверовать в Иисуса. Сопротивляясь, угашая и огорчая Духа Святого, Божий народ не
позволяет Святому Духу наполнить их, чтобы испытать Его силу для эффективной
евангелизации и любого другого служения. Прежде чем стать посредниками примирения и
эффективно нести благую весть миру, мы сами должны примириться с Богом и раскаяться в
тех поступках, в которых мы свернули с пути смирения, целостности и простоты.
 Итоги: мы хотим, чтобы каждый участник открыл свое сердце для испытания Духом Святым
в свете Божьего Слова и искренно исповедал все грехи и пороки, происходящие от
недостатка смирения, чистоты и простоты. Мы хотим, чтобы каждый подумал о тех сторонах
своей жизни, церкви, организации, общины или региона, в которых грех препятствует
примиряющей силе Христа или эффективному служению благовестия. Мы хотим, чтобы все
участники свободно исповедали личные или совместные грехи во время общения в малых
группах и обрели уверенность в прощении, дарованном нам благодаря примиряющей силе
Иисуса Христа. Мы хотим, чтобы каждый участник противостал греху в своей жизни, а там,
где это необходимо, в духе написанного в Евангелии от Матфея 18 и послании Галатам 6
обличил грех в жизни верующих в своем окружении, призывая их также к смирению,
целостности и простоте.
 Вопросы:
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17. Что означает быть подлинным «лидером-слугой»?
18. Как нам воспитать новое поколение лидеров и учеников, подражающих Христу?
19. Какое влияние оказывает благая весть на тех, кто беден, и на тех, кто богат?
20. Как наставничество может помочь избежать греха в области секса, власти и денег?
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* 06. Тема №6: Партнерство: вместе с Телом Христовым к новому
глобальному равновесию.
 Толкование Библии: Ефесянам 6:10-24 – стойте твердо в духовной битве
 Проблема: оставшаяся часть пути в деле мировой евангелизации огромна. Она слишком велика и
сложна для любой отдельно взятой миссионерской организации, движения по основанию новых
церквей, деноминации или группы организаций. Тем не менее, огромное количество церквей и
миссионерских организаций продолжают действовать фрагментарно, разобщено и независимо.
Дублирование усилий и конкуренция приводят к пустой трате ресурсов. Хотя многие соглашаются с
преимуществами совместной деятельности, мало кто смог осуществить это на практике. Количество
эффективных моделей сотрудничества в Царстве Христа растет, но информация об их успешном
применении все еще мало кому известна. Народ Божий не торопится к сотрудничеству и в других
важных областях. В последние десятилетия мы были свидетелями стремительного умножения
церквей в Латинской Америке, Африке и Азии. Центр притяжения христианской Церкви в плане
духовного горения, энергии благовествования, миссионерской инициативы, всеобщей вовлеченности
и лидерства в духе христианского служения сместился с северо-запада к юго-востоку. Тем не менее,
центр организационного руководства, контроль над финансовыми ресурсами и принятие
стратегических решений остается за северо-западом. Кроме того, многие церкви и миссии с неохотой
привлекают женщин к сотрудничеству и участию в деле благовествования. И хотя Бог изливает Свой
Дух на молодежь и взращивает новое поколение ревностных и одаренных лидеров, лидеры старшего
поколения зачастую не спешат наставлять их и наделять полномочиями. Эти недостатки
сотрудничества внутри Царства Божьего, – возникающие или по неграмотности, или из-за
организационной независимости, или из-за чрезмерного сосредоточения власти, или недооценки
даров у женщин, или из-за неуважения к дарам молодых людей – противоречат истине о том, что все
мы внутри Тела Христова нуждаемся друг в друге, и уменьшают наши возможности исполнить
поручение, данное нам Христом.
 Истина: Три ипостаси Триединого Бога сотрудничают в деле сотворения, искупления и воскресения.
Вместе Они подают нам пример сотрудничества в деле примирения, целостного служения и мировой
евангелизации. Во Христе Бог примирил нас с Собой и соделал нас членами одного независимого
Тела. Все мы нуждаемся друг в друге – каждая церковь, каждая деноминация, каждая миссионерская
организация, исполняющие должность и выполняющие особые функции, мужчины и женщины,
молодые и пожилые. Если мы не будем действовать под водительством Святого Духа, в духе
сотрудничества и взаимопомощи, мы не сумеем исполнить поручение нести Евангелие всему миру,
данное нам Богом, а значит, не сможем стать посредниками примирения, которыми мы призваны
быть. Иисус сказал, что по любви Его учеников друг ко другу мир узнает о том, что они воистину
являются Его последователями. Он молился о том, чтобы Его учеников отличало совершенное
единство, чтобы мир поверил, что Он был послан Богом и что Бог возлюбил Свой народ. Способность
Церкви жить и нести совместное служение в единстве является неотъемлемым требованием
эффективного благовестия.
 Итоги: мы хотим, чтобы участники признали необходимость партнерства, как на личном, так и на
организационном уровне, в том служении, к которому призвал их Бог. Мы хотим, чтобы в духе
молитвы Христа (в Евангелие от Иоанна 17:11) они увидели возможности для сотрудничества,
которых они раньше не замечали или которые они отказывались использовать (например,
возможности сотрудничества с какой-то организацией, людьми противоположного пола, другого
возраста или из другой точки мира), а также посвятили себя формированию или укреплению
подобных связей. Мы хотим, чтобы каждый участник посвятил себя приобретению навыков,
необходимых для сотрудничества в области его служения, и стал готов вступать в новые
плодотворные взаимоотношения в деле мировой евангелизации.
 Вопросы:
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21. Каким образом мы служим друг другу во всемирной Церкви, отличающейся многообразием?
22. Как можно успешно сотрудничать, уважая различия друг друга?
23. Как нам взаимодействовать, чтобы богатые и сильные не доминировали над слабыми?
24. Как нам построить сотрудничество так, чтобы наши любящие «семейные» отношения прославили Бога?
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III. This begins a Russian copy of earlier notes:
Тема # 401 – Богословские основания Миссии
Обзор темы: Богословие, а также наше понимание Бога, формируют наши деяния, поэтому в данной теме
необходимо исследовать вопросы, относящиеся к мировым миссиям. Предполагается исследование
миссионерской деятельности и практики миссионеров непосредственно.
* 01. Введение и границы темы
Эта тема описывает богословие миссии, выполнение Великого поручения. Тема относится к культуре, к тому, какие
методы используют миссионеры. Исследуется богословие миссии, как миссионеры сообщают Благую Весть. Иногда
мы становимся получателями миссионерской информации. Иногда мы сами предстаем в виде миссионеров и
контактируем со спонсорами.
1. Что является областью действия «Миссиологии»?
a. Область действия понятия "Миссиология" настолько обширна, что дать определение
этому понятию очень сложно. Возможно это понятие не имеет границ. Иисус Христос
дал Великое поручение Своей Церкви и мы должны выполнять миссию христианства.
Однако, что каждый из нас вкладывает в это понятие, понятно только тому, кто
выполняет какую-либо миссию.
b. Язык, культура, методы, история, богословие, коммуникация, сбор средств, и т.д.,
c. Мы ограничим этот курс «Введением в Мировые Миссии».
d. Можно специализироваться в области Миссиологии и получить специализированные
степени в этой области.
2. Различные использования слова «Миссия»
a. Используют слово по-разному, в зависимости от того, кого спрашиваем.
b. Некоторые понимают ее, как гуманитарную помощь, получение спонсорских денег
для каких-то действий.
c. Некоторые используют слова так: если внутри церкви – поклонение, если вне церкви
– миссия.
3. Напишите определение «Миссии»
a. Область действия понятия "Миссиология" настолько обширна, что дать определение
этому понятию очень сложно. Миссиология это наука, которая изучает и определяет
понятие "Миссии", ее разновидности, стратегию и тактику, организацию и
планирование и др.
b. Миссия - это выполнение поручения Бога человеку стать сопричастным к
исполнению Божьего плана по спасению человенчества. Благословение человечества и
ответственность спасенных за благословение другим людям – это часть Божьего
замысла.
c. Должна ли миссионерская деятельность быть спланирована? Спланированная,
незапланированная миссионерская деятельность.
d. Организованная миссия – Южные Баптисты. Есть люди, которые хотят организовать
миссионерскую организацию ЕХБ Украины.
e. Слово и определение «Миссии» – широкое, в которое можно включать многие
понятия. Наше определение зависит от многих факторов и от того, как мы смотрим на
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миссионерскую деятельность.
4. Верите ли вы в возможность «Третьей Реформации»?
5. Что значит слово реформация?
a. Иудео-языческая реформация. Когда случилась эта реформация, евреи говорили, что
пока язычник не станет евреем, то он и не христианин.
b. Обычно используем и относим это слово к истории. Ситуация: римо-католическая
церковь с определенной формой, структурой, богословием. Во всех этих сферах
произошли перемены. В результате границы церкви расширились. Границы
расширились, но римо-католики не рассматривали остальных верующих как христиан.
c. Есть определенные размышления сегодня в богословии и миссиологии по поводу
третьей реформации. Можем ли мы расширить границы церкви? (Христианские танцы,
называть Бога «Алла», праздновать праздники, относящиеся к определенной культуре и
т.д.)
d. Насчет третьей реформации можно сказать то, что все в руках Божьих, и то что
Евангелие разпростроняется в страны "третьего" мира. Наверное, это можно
рассматривать как третью реформацию, потому что меняется очень заметно стиль и
способы служения из-за различия в культуре и способе мышления людей, проживающих
в этих странах.
6. «Все, что они знают, это Православие»
a. Пример с организацией церквей американскими миссионерами. Считали, что их
поклонение - единственно правильное.
b. «Все, что они знают- Православие, а это все не правильно!»
7. Если «язычники» являются погибшими, …?
a. Вне Христа – все люди погибшие.
b. На христианах лежит ответственность за этих людей.
c. Что миссионерская весть Писания значит для вас и вашей жизни? Как она определяет
ваше будущее?
8. Современные сложные вопросы
a. Многие вопросы обсуждаются в миссионерских кругах. Вопросы третьей
реформации, вопросы о покрытии головы и т.д. Как политика влияет на миссионерскую
работу? Миссиология, как и другие науки, имеет свой круг вопросов.
b. Слова, символы, действия, которые могут значить одно в одной культуре и
совершенно иное в другой культуре.
9. Кем являетесь вы?
a. Как вы определяется себя? На земле почти 7 млрд. человек. Чем вы отличаетесь от
других?
b. Вы украинец – насколько это важно? Готовы ли вы оставить этот аспект в пользу
миссионерской деятельности? Кто вы в своей культуре? «Я принадлежу к украинской
культуре и не хочу выглядеть по-другому.»
c. Баптист – готовность оставить идентификацию. Живу в Одессе – переезд в другое
место. Статус мужчины может варьировать от одной культуры к другой. Когда вы
одеваете в воскресенье пиджак и галстук – вы указываете на то, кем являетесь.
d. Очень сложно увидеть свою собственную культуру. Ответ на вопрос позволяет
понимать культуры, которые находятся вокруг нас, помогает ответить на вопрос: что
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относится к культуре, а что к богословию?
10. Какие тексты Писания поддерживают миссионерскую идею Библии?
a. Великое поручение
b. И проповедано будет сие Евангелие Царствия по всей вселенной, во свидетельство
всем народам; и тогда придет конец.(Матф.24:14)
c. Мф.10
d. Идея Псалмов – Бог всех народов.
e. Какие тексты важны для вас? Почему?
f. Многие христиане считают, что обоснование миссионерского служения содержится в
разрозненных отрывках, например в Великом поручении Христа ученикам. В
действительности же идея миссионерского служения пронизывает все Священное
Писание. Божий замысел спасения человечества лежит в основе откровения, данного
нам в Библии.
11. Как бы подытожили все, о чем говорит Библия?
a. И Писание, провидя, что Бог верою оправдает язычников, предвозвестило Аврааму: в
тебе благословятся все народы. (Гал.3:8)
(1.) Павел использует техническое слово евангелие и добавляет приставку «пре». В русском языке нет
такой конструкции, поэтому слово заменилось на «предвозвестило».
b. Авраам с самого начала знал Евангелие.
c. Вывод: распространить евангелие – миссионерская деятельность. Которая возлагалась
на евреев.
12. Чем занимаются миссионеры?
a. Когда мы говорим о миссионерской работе, мы говорим о разных направлениях.
b. Гал 3.8 говорит о том, что все Писание направлено на благовестническую функцию.
Миссионеры занимаются не только благовестием, но и другой работой, которая
обеспечивает выполнение благовестнической функции. Миссионер должен быть
подготовлен и богословски и физически (практически). Если у него только богословская
степень и он не может делать ничего, то это мало может помочь в служении
благовестия.
c. Великое Поручение является актуальным и сейчас, и даже в большей мере чем ранее.
У нас сейчас намного больше возможностей и способов нести Слово божие всем для
спасения.
13. Как миссионеры проходят подготовку?
a. Что нужно сделать для того, чтобы стать миссионером? Если миссионер едет в
Африку, то ему необходимо что-то знать о медицине. Что нам необходимо, для того
чтобы стать миссионером?
14. Как посылают миссионеров?
a. Организация
b. Церковь
c. Сами по себе
15. Что такое культура?
a. Интересен и важен в миссионерской работе вопрос: "Как мы относимся к чужой
культуре?". Если мы не ответим на этот вопрос правильно, то нам не следует заниматься
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миссионерской работой, потому что мы только испортим дело. На нашу жизнь влияют
4-е фактора: Бог, извращения сатаны, свободная воля, творение или сотворенный
порядок. Эта схема формирования культуры – нужно пропустить многие вещи через эти
факторы, чтобы сделать правильные выводы и составить правльные схемы работы.
Больше молиться, больше сверять свои мысли со Словом Божьим - вот что нужно
миссионеру.
b. Нашу культуру формируют четыре фактора:
(1.) Бог
(2.) Сатана
(3.) Свободная воля
(4.) Творение (сотворенный порядок)
c. Еда и употребление пищи – сотворенный порядок – факт нашей природы.
d. Выбор в пище – свободная воля. Сатана извращает– каннибализм, обжорство. Бог –
пасхальная пища, Бог говорит, что нужно есть.
16. Каков современный статус Великого Поручения?
a. Что мы делаем для того, чтобы Великое Поручение выполнялось?
b. Великое Поручение является актуальным и сейчас, и даже в большей мере, чем ранее.
У нас сейчас намного больше возможностей и способов нести Слово божие всем для
спасения.
c. Сколько людей вмире?
d. Какое количество евангелизированных людей, а какое нет?
17. Какие стратегии нам следует использовать?
a. Больше спонсоров?
b. Местные миссии.
c. Миссионерские организации.
18. Пример из 14 главы Послания к Римлянам
a. Немощного в вере принимайте без споров о мнениях.(Рим.14:1). Можно ли применить
эту идею к культурным аспектам?
b. Кто ты, осуждающий чужого раба? Перед своим Господом стоит он, или падает. И
будет восставлен, ибо силен Бог восставить его. (Рим.14:4). Кто ты, осуждающий чужую
культуру?
c. Ибо никто из нас не живет для себя, и никто не умирает для себя;(Рим.14:7). Разве
правильно ли осуждение чужой культуры?
d. Не станем же более судить друг друга, а лучше судите о том, как бы не подавать
брату [случая к] преткновению или соблазну.(Рим.14:13). Не создавайте сложностей для
других людей становиться христианином. Нельзя создавать сложности на христианском
пути для других людей. Нельзя заставлять следовать человека нашей традиции.
e. Итак будем искать того, что служит к миру и ко взаимному назиданию. (Рим.14:19).
f. А сомневающийся, если ест, осуждается, потому что не по вере; а все, что не по вере,
грех.(Рим.14:23).
g. О чем учит нас 14 глава?
h. Контекст говорит об идолослужебной еде, но насколько широко идея текста может
применяться сегодня?
i. Потому что не в сердце его входит, а в чрево, и выходит вон, [чем] очищается всякая
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пища.(Мар.7:19).
19. Обзор курса и задания
20. Задания
* 02. Библия и Всемирное Благовестие
Каково место Библии в мировом процессе благовестия.
1. Библия дает нам Поручение совершать всемирное благовестие.
2. Две противоположные проблемы, поднимаемые в нашем мире:
a. С одной стороны существуют нехристианские религии – все стали
благовестничискими. Не только христиане занимаются евангелизмом. Христианство –
не религия одного места, то же относится и к другим религиям. Индуизм, буддизм,
ислам – стали сегодня миссионерскими религией. Это дает нам пищу для размышления,
потому что эти религии распространяются во всем мире и уводят людей от истины. Если
христиане не усилят и не улучшат миссионерскую работу - мы будем виновны в том,
что не выполним в полной мере поручение Господа и многие люди погибнут из-за этого.
b. С другой стороны существует принятие других религий как полноправных –
плюрализм. Имеется в виду, что все религии правильные – толерантность. Иногда мы
сталкиваемся с конкуренцией. Плюрализм хорош в некоторых вопросах, но не в вопросе
религии. Мы не можем признать возможность существования нескольких истинных
Богов. Мы должны вести работу по распространению христианской религии, потому что
мы уверены, что спастись можно только чрез Иисуса Христа. Веря в это, и любя
человечество, мы должны донести эту истину до возможно большего количества людей.
Выбор за каждым человеком. Но наше дело исполнить добросовестно Поручение
Господа нашего. Библия дает нам силу для всемирного благовестия. Все люди могут
быть слугами одного из господ, либо Бога, либо дьявола. Христиане дети Христа. Все не
христиане находятся под влиянием сатаны. Перейти от власти одного господина под
власть другого нужна Сила (2Кор 4.4-6). Эту силу дает Иисус Христос через Слово
Свое. И мы под воздействием Слова Божьего присоединяемся к этому труду Божьему.
Каждый христианин должен найти свое место в этом труде под воздействием Слова
Божьего.
c. Все эти причины ведут к уменьшению влияния христианства. Как мы, как христиане
смотрим на эту проблему?
3. Мы провозглашаем одного Бога для всех людей.
a. Библия не плюралистически смотрит на мировые религии. Бог Библии – не местный
Бог, а Бог всего мира.
b. Библия начинает повествование с творения. Бог –Творец.
c. Бог Свят. Бог наводит потоп, наказывая людей за грех.
d. Идея Творца и святости должны рассматриваться вместе.
4. Бог всех «Народов»
a. Бог Писания - Бог всех национальностей и народов.
b. Бытие 11 глава – люди восстают на Бога. Бог решает смешать языки. После этого
момента произошли дополнительные разделения, но все же, Бог остается Богом всех
народов.
c. В 12 главе Бог избирает Авраама и говорит ему: Я имею права над всем, что ты
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делаешь.
d. проси у Меня, и дам народы в наследие Тебе и пределы земли во владение Тебе
(Пс.2:8)
e. Я, Господь, призвал Тебя в правду, и буду держать Тебя за руку и хранить Тебя, и
поставлю Тебя в завет для народа, во свет для язычников (Ис.42:6)
f. Бог заинтересован во всех народах. Бог начал исполнение Своего замысла с того, что
приблизил к Себе Авраама. Господь заключил с ним завет, который назван «заветом с
Авраамом» (Быт 12:1-3). Но Он не просто благословил одного человека или семейство,
Он создал народ, который мог сообщить миру весть о спасении. Бог больше не хотел
обращаться сразу ко всему человечеству и решил открыть людям Свое слово так, чтобы
оно передавалось от народа к народу.
g. И Он сказал: мало того, что Ты будешь рабом Моим для восстановления колен
Иаковлевых и для возвращения остатков Израиля, но Я сделаю Тебя светом народов,
чтобы спасение Мое простерлось до концов земли. (Ис.49:6)
h. Если бы даже не было б Великого поручения, у нас остается тоже богословие,
поскольку Библия, как цельная книга, говорит о Боге Творце и о Его святости.
5. Библия дает нам Послание для Всемирного Благовестия
6. Библия дает содержание послания. Мы не должны сами решать, как
решить проблему в мире.
7. Дает ли нам Библия наше послание?
a. Послание не отделено от культуры.
b. Библия вся и ВЗ и НЗ говорит нам о том, что мы должны нести благую весть народам,
чтобы дать возможность им принять правильное решение и иметь возможность
спастись. Библия дает нам Послание для Всемирного Благовестия.
8. Две крайности:
a. Гибкость (мы верим, что Бог когда-то постановил что-то, и это значило многое в то
время. Но культурные прецеденты часто имеют место в жизни людей: если хотите
называть Бога «алой» – это нормально, аборты, гомосексуализм и т.д.)
b. Фиксированность (менониты, амиш. Компьютеры – перемены, а соответственно грех.)
9. Где находится истина между этими крайностями?
a. Есть только одно Евангелие и сама Библия помогает ответить на этот вопрос. Библия
написана на разных языках, в различных культурах, разными людьми.
b. В НЗ сказано что-то для людей в иудейской культуре, а что-то для язычников.
10. Что такое Новозаветная Церковь?
a. Как Библия описывает Церковь? В каждой церкви были какие-то проблемы. Библия
показывает реальные церкви у которых были проблемы, но все же это были церкви.
b. Была ли коринфская церковь настоящей церковью?
11. Мы должны хранить это, потому что это исходит от Бога, но мы должны
истолковывать это, потому что это предназначается для современного
человека.
a. То, что находится в Библии – от Бога, поэтому мы должны аккуратно относится ко
всему написанному. Мы не должны менять то, что говорит Бог, но мы должны
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применить эти слова к современной ситуации. Мы выражаем свое христианство через
перевод. Где баланс между идеями: что не должно меняться, а что надо менять. Дух
Святой может говорить разные вещи. Но не одному человеку в одно время. Библия
говорит, что есть неизменная истина, но применение может быть разным.
b. Для того, чтобы разъяснить истину, Бог использует Церковь, созданную Им. Библия
не говорит о многих проблемах, которые имеются в современном мире, но это не
значит, что этих ответов нет в Ней. Церковь, водимая Духом Святым, призвана
разъяснять людям то, что на первый взгляд и не видно. Но мы видим, из Писания, что
даже ранние церкви имели проблемы внутри себя. Есть проблемы и в наших церквях.
Что же делать? Решение всех проблем необходимо искать в Библии, не столько в
текстах Библии, сколько в Духе Писания. Мы должны чувствовать Библию и хранить
это чувство. Не нужно изменять Слово Божье, но надо сделать так, чтобы люди нового
века поняли и приняли этот Дух также. Нужно найти баланс: что можно изменить,
чтобы не изменить основополагающего. Библия говорит нам, что есть неизменная
истина, которая в различных обстоятельствах может проявляться и работать по разному.
12. Библия дает нам Модель всемирного благовестия.
13. Это модель воплощения.
a. Богоявление – теофания: горящий куст, воплощенный Христос.
b. Очень важна модель воплощения Бога, для спасения человечества.
c. Библия – выражение Бога через воплощение.
14. Библия не просто содержит Евангелие, она является Евангелием.
a. Библия не просто повествует евангелие, это не просто информация, Библия
представляет Бога, она является Словом Бога. Библия обладает атрибутами Бога. Благая
Весть – новость о том, что Бог стал рядом с нами.
b. Библия не просто содержит Евангелие, Она и есть Евангелие - это не просто
информация, а это есть представление Бога. Однако необходимо понимать, что нельзя
скатиться до поклонения Библии, поклоняться надо Богу.
15. Бог говорит на английском языке.
a. Библия говорит на местном языке. Для англоговорящих на английском, а для
русскоговорящих – на русском. Она написана на общепринятом языке и Бог говорит,
что ее должны понимать все. Хотя существует определенная разница в стиле.
16. Библия признает культуру.
a. Лука был врачом, а Петр – рыбаком. Но оба были вдохновлены Святым Духом для
написания Божьего Слова, которое они и записали, с использованием разных
предложений, структур и грамматики. В то же время Слово записано без ошибок и
содержит Божественную истину.
b. Могут быть различия, но они правомерны.
17. Та же самая истина заложена в воплощении Христа.
a. Христос не потерял свою божественность из-за того что стал человеком,
переживающим голод, холод и боль.
18. Библия дает нам Силу для Всемирного Благовестия.
19. Бог есть «ГОСПОДЬ»
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20. Все люди находятся под властью одного из двух господ.
a. Люди дети Божьи или дети дьявола. 1 Ин 5:19.
21. 2 Коринфянам 4:4-6
(1.) для неверующих, у которых бог века сего ослепил умы, чтобы для них не воссиял свет
благовествования о славе Христа, Который есть образ Бога невидимого.
(2.) Ибо мы не себя проповедуем, но Христа Иисуса, Господа; а мы - рабы ваши для Иисуса,
(3.) потому что Бог, повелевший из тьмы воссиять свету, озарил наши сердца, дабы просветить [нас]
познанием славы Божией в лице Иисуса Христа.
22. Что является властью и силой для людей, свободных от «царства»
сатаны?
a. Божье Слово – сила, которая перемещает нас из одного царства в другое. Иисус
делает это посредством Библии.
23. Мы присоединяемся к Божьему труду.
a. Мы под воздействием Слова Божьего присоединяемся к этому труду Божьему.
Каждый христианин должен найти свое место в этом труде под воздействием Слова
Божьего.
b. Мы не должны спрашивать: что мне делать для Бога, но мы должны спросить: что Бог
делает и как я могу помочь Ему?
* 03. Призвание Авраама благословить все народы
1. Бог избирает Авраама
a. Быт 12:1-4. «И сказал Господь Авраму». Это не начало Библии, но это событие
представляется как начало.
b. Кто такой «Господь», кто такой Авраам.
c. Бог призывает Авраама к своей миссии. Именно эти слова являются началом Божьей
работы по спасению человечества, по распространению Евангелия. Бог, как Творец
имеет право на то, что чтобы требовать исполнения Своей воли.
d. Когда Бог обращался к Аврааму, то предыдущая часть Библии устанавливает
контекст. Павел не говорит, что мы дети Адама, он говорит, что мы дети Авраама.
2. Начало:
a. Бог не местное божество. Он выступает с самого начала в роли Творца вселенной,
всего человечества.
b. Монотеизм – сердце миссии. Ибо един Бог, един и посредник между Богом и
человеками, человек Христос Иисус,(1Тим.2:5). Другой возможности не существует.
3. Картина избрания Авраама
a. В конце 11 главы Бытие происходит разделение мира на группы. Все, что происходит
до этого, говорится как об одной группе людей.
b. В начале 12 главы Бог обращается к одной группе людей из многих, что выражает
стратегию. Но мы должны понимать, что Бог интересуется и другими группами людей.
Разделение людей произошло для определенной цели. Избрание одной группы
произошло также для определенной цели.
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Быт. 1-11
Быт. 12:1-4 – Деян. 2
Деян. 2
Один народ
Разделение народов
Объединение Христом
-
Откровение
4. Первое – Обещание потомков
a. Он оставит свою семью и дом своего отца в обмен на потерю его семьи. Бог
произведет великий народ.
b. Евреи в Египте стали многочисленным народом.
c. Даже при разговорах о том, что Бог отвергнет народ из-за греха, Осия вновь
напоминает о потомках: Но будет число сынов Израилевых как песок морской, которого
нельзя ни измерить, ни исчислить; и там, где говорили им: "вы не Мой народ", будут
говорить им: "вы сыны Бога живаго".(Ос.1:10)
d. Петр и Павел, обращая внимание на слова Осии, показывают, что эта идея относится
не просто к Еврейской нации, но к Божьему народу, людям.
e. (1Пет.2:9,10) Но вы - род избранный, царственное священство, народ святой, люди,
взятые в удел, дабы возвещать совершенства Призвавшего вас из тьмы в чудный Свой
свет; некогда не народ, а ныне народ Божий; [некогда] непомилованные, а ныне
помилованы.
f. (Рим.9:24-26) над нами, которых Он призвал не только из Иудеев, но и из язычников?
Как и у Осии говорит: не Мой народ назову Моим народом, и не возлюбленную возлюбленною. И на том месте, где сказано им: вы не Мой народ, там названы будут
сынами Бога живаго.
g. Так кто же такие «народ Божий»?
h. (Лук.3:8) Сотворите же достойные плоды покаяния и не думайте говорить в себе: отец
у нас Авраам, ибо говорю вам, что Бог может из камней сих воздвигнуть детей Аврааму.
i. Обетование Бога, данное Аврааму исполнилось в Церкви.
j. (Рим.9:6-8) Но не то, чтобы слово Божие не сбылось: ибо не все те Израильтяне,
которые от Израиля; и не все дети Авраама, которые от семени его, но сказано: в Исааке
наречется тебе семя. То есть не плотские дети суть дети Божии, но дети обетования
признаются за семя.
k. Рим 9.6-8 - говорит о духовных потомках Авраама. Бог избрал Авраама, чтобы
общаться со всем миром. Бог говорил Аврааму, но хотел чтобы это услышали все.
l. Деян 3.25-26 – Петр говрит, что Бог обетование исполнил через Сына Своего.
m. (Деян.3:25,26) Вы сыны пророков и завета, который завещевал Бог отцам вашим,
говоря Аврааму: и в семени твоем благословятся все племена земные. Бог, воскресив
Сына Своего Иисуса, к вам первым послал Его благословить вас, отвращая каждого от
злых дел ваших.
n. Те, к кому это относится должны покаяться.
o. Это относится во-первых к евреям, а затем к язычникам.
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p. (Деян.2:39) Ибо вам принадлежит обетование и детям вашим и всем дальним, кого ни
призовет Господь Бог наш.
q. Новозаветние писатели видят благословения Авраама, которые теперь открыты для
других людей.
r. (Еф.3:6) чтобы и язычникам быть сонаследниками, составляющими одно тело, и
сопричастниками обетования Его во Христе Иисусе посредством благовествования.
s. (Гал.3:29) Если же вы Христовы, то вы семя Авраамово и по обетованию наследники.
t. (Рим.4:9-12) Блаженство сие [относится] к обрезанию, или к необрезанию? Мы
говорим, что Аврааму вера вменилась в праведность. Когда вменилась? по обрезании
или до обрезания? Не по обрезании, а до обрезания. И знак обрезания он получил, [как]
печать праведности через веру, которую [имел] в необрезании, так что он стал отцом
всех верующих в необрезании, чтобы и им вменилась праведность, и отцом обрезанных,
не только [принявших] обрезание, но и ходящих по следам веры отца нашего Авраама,
которую [имел он] в необрезании.
В Отк 7.9 говорится о 144 000 иудеев, это относится к Евреям, а в ст. 9 говорится о том,
что других детей невозможно сосчитать, то есть духовных потомков гораздо больше,
чем потомков по плоти.
5. Второе – Обещание земли или места
a. Есть что-то большее, чем просто географическое место.
b. Конечно, Бог говорил и о конкретной местности: Палестине, но за этим скрывается
гораздо больше, чем просто географическое и временное ограничение. Для духовных
детей нет физических и временных ограничений.
6. Третье – Благословение для всех народов
a. Часто употребляется слово «благословение». Бог даст благословение, которое
изольется на все народы.
b. Новый Завет начинается с того, что указывает на Иисуса, Который является потомком
Авраама. (Матф.1:1) Родословие Иисуса Христа, Сына Давидова, Сына Авраамова.
c. В день Пятидесятницы Петр провозглашает: Вы сыны пророков и завета, который
завещевал Бог отцам вашим, говоря Аврааму: и в семени твоем благословятся все
племена земные. Бог, воскресив Сына Своего Иисуса, к вам первым послал Его
благословить вас, отвращая каждого от злых дел ваших.(Деян.3:25,26)
d. Фраза «к вам первым послал Его благословить вас» относится к Евреям. Но это
только начало, поскольку Иисус станет благословением для всех народов.
e. (Деян.2:39) Ибо вам принадлежит обетование и детям вашим и всем дальним, кого ни
призовет Господь Бог наш.
f. (Еф.3:6) чтобы и язычникам быть сонаследниками, составляющими одно тело, и
сопричастниками обетования Его во Христе Иисусе посредством благовествования.
g. (Гал.3:29) Если же вы Христовы, то вы семя Авраамово и по обетованию наследники.
h. Павел выражает это негативно в Рим. 9:6-8: Но не то, чтобы слово Божие не сбылось:
ибо не все те Израильтяне, которые от Израиля; и не все дети Авраама, которые от
семени его, но сказано: в Исааке наречется тебе семя. То есть не плотские дети суть дети
Божии, но дети обетования признаются за семя.
i. Павел использует слово «Израиль», частично относя его к физическим потомкам
Авраама, а также подразумевая часто духовных потомков. Все духовные потомки
Авраама будут спасены, но не все физические.
j. Благословения как для Авраама, так и для нас заключаются в «оправдании верой».
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k. Такое благословение чрез Авраама является Евангелием. (Гал.3:8) И Писание,
провидя, что Бог верою оправдает язычников, предвозвестило Аврааму: в тебе
благословятся все народы. Обратите внимание на замечания русского перевода, данные
ранее.
l. Говоря о миссиях, мы не должны отделять Ветхий Завет от Нового
* 04. Израиль: Свет для народов
1. Миссионерское призвание Израиля.
a. Бытие 1-11 - Бог работает и с другими народами.
b. После падения Вавилонской башни, Бог избирает один народ для достижения других
народов. Цель Израиля - быть светом для остальных народов.
2. Ветхозаветные язычники приходят к Богу.
a. В ВЗ были случаи, когда язычники приходили к Богу. У Бога были люди, которые
служили для Бога, не находясь в окружении Авраама. Примером может служить
Мелхиседек.
b. Исход 18 – Иофор.
c. Иона идет в Ниневию и жители каются, хотя и были язычниками.
d. Бытие 20 – Авимелех имел страх Божий, у него было знание какое-то о Боге, хотя и не
входил в окружение Авраама.
3. Ветхозаветный народ Израиля должен был быть миссионерским светом
для мира.
a. вы видели, что Я сделал Египтянам, и как Я носил вас [как бы] на орлиных крыльях, и
принес вас к Себе;итак, если вы будете слушаться гласа Моего и соблюдать завет Мой,
то будете Моим уделом из всех народов, ибо Моя вся земля,а вы будете у Меня
царством священников и народом святым; вот слова, которые ты скажешь сынам
Израилевым.(Исх.19:4-6)
b. Во времена Исхода сказали, что не хотят быть священниками. Но Бог хотел сделать
всю нацию священниками, но этого не произошло.
c. Израиль избирается царственным священством, но, к сожалению, этого не произошло
в полной мере.
d. (1Пет.2:9,10) Но вы - род избранный, царственное священство, народ святой, люди,
взятые в удел, дабы возвещать совершенства Призвавшего вас из тьмы в чудный Свой
свет; некогда не народ, а ныне народ Божий; [некогда] непомилованные, а ныне
помилованы.
e. Текст, с которого начинается наша доктрина «Священство всех верующих».
f. (Откр.1:6) и соделавшему нас царями и священниками Богу и Отцу Своему, слава и
держава во веки веков, аминь.
g. (Откр.5:10) и соделал нас царями и священниками Богу нашему; и мы будем
царствовать на земле.
4. Псалом 66
a. Пс 66 говорит о материальном благословении Израиля для благословения через
Израиль всех народов. То есть иудеи понимани свою миссию.
b. Короткий псалом в котором испрашивается благословение Божье. Просьба о
материальном благословении для того, чтобы можно было стать миссионерами.
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c. (Пс.66:5,6) Да веселятся и радуются племена, ибо Ты судишь народы праведно и
управляешь на земле племенами. Да восхвалят Тебя народы, Боже, да восхвалят Тебя
народы все.
d. Псалом берет свое начало в Числах 6:24-26, когда Аарон благословляет людей.
e. Основная идея заключается в том, что Бог будет благословлять Израиль, а люди
земли, видя их, будут обращаться к Богу Израилеву. Израиль – свет миру.
5. Бог ищет славы
a. Что важнее: от чего мы спасены или же для чего? Люди спасены для того, чтобы
поклонятся Богу и служить Ему.
b. Присутствует идея славы. Исх 9. –все народы должен увидеть Божью славу или Божье
Имя. Израиль должен быть светом.
c. Исход показывает Божью славу. Исход 9:13-16.
d. Когда Исаак видит Бога, единственное, чего он ищет – прославить Его.
e. Храм предназначался для того, чтоб имя Господне обитало там.
f. Слава Божья в Иисусе. (Ин. 17:4,6)
g. Павел во имя Божье покорял народы. Рим. 1:5.
* 05. Книга Ионы
1. Эта книга – миссионерский призыв и для ветхозаветного Израиля и для
Церкви.
a. Книга показывает, что в иудеях нет ничего особого, или особенность ограничена. Бог
любит остальных людей точно также. Идея присутствует даже в Церкви: «я –
единственно избранный».
2. Эта книга показывает человеческую попытку остановить Божий
всемирный план благовестия.
3. Жители Ниневии заслуживали Божьего гнева.
a. Ниневитяне известны тем, что убивали жестоко людей, которые были несогласны с их
идеями и политикой.
b. Ветер повинуется Богу. Рыба повинуется Богу.
c. Моряки прославили Бога, чего Иона не делал.
d. Иона взмолился к Богу из чрева рыбы, осознавая тот факт, что Бог не удовлетворен
ленивыми миссионерами, теми, кто отворачивается от грешников.
e. Ниневия откликнулась на призыв покаяться, она сделала то, что Израильский народ
так и не сделал.
4. Книга Ионы 4:2
a. Иона цитирует в своей молитве Израильскую литургию, но так и не может понять, что
это относится и к тем людям, которые находятся за пределами Израильского народа.
b. И молился он Господу и сказал: о, Господи! не это ли говорил я, когда еще был в
стране моей? Потому я и побежал в Фарсис, ибо знал, что Ты Бог благий и милосердый,
долготерпеливый и многомилостивый и сожалеешь о бедствии.
c. Иона вложил правильное богословие, но он больше практик. Это проблема
сегодняшней церкви. Проблема в том, что мы не идем и не проповедуем.
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5. Почему Иона разгневался?
a. Бог не видел тех различий, которых видел Иона.
6. Окончание книги Ионы?
a. Люди повиновались Богу, раба повиновалась Богу, все покаялись, а Иона? Тот же
вопрос остается сегодня.
b. Книга выглядит незаконченной. И это очень примечательно, потому что говорит о
том, что миссия Израиля будет передана Церкви, которая исполнит ее. Все народы
будут спасены.
* 06. Народы идут к Богу
1. Как народы придут к Богу?
a. Народы должны прийти к Богу, как они это должны сделать. Иудейский народ должен
быть миссионерским для других народов. Божьи стандарты должны были выйти за
пределы Иерусалима.
b. (Ис 2:1-4) Слово, которое было в видении к Исаии, сыну Амосову, о Иудее и
Иерусалиме. И будет в последние дни, гора дома Господня будет поставлена во главу
гор и возвысится над холмами, и потекут к ней все народы. И пойдут многие народы и
скажут: придите, и взойдем на гору Господню, в дом Бога Иаковлева, и научит Он нас
Своим путям и будем ходить по стезям Его; ибо от Сиона выйдет закон, и слово
Господне - из Иерусалима. И будет Он судить народы, и обличит многие племена; и
перекуют мечи свои на орала, и копья свои - на серпы: не поднимет народ на народ
меча, и не будут более учиться воевать.
c. (Мих 4:1-4) Горе замышляющим беззаконие и на ложах своих придумывающим
злодеяния, которые совершают утром на рассвете, потому что есть в руке их сила!
Пожелают полей и берут их силою, домов, - и отнимают их; обирают человека и его
дом, мужа и его наследие. Посему так говорит Господь: вот, Я помышляю навести на
этот род такое бедствие, которого вы не свергнете с шеи вашей, и не будете ходить
выпрямившись; ибо это время злое. В тот день произнесут о вас притчу и будут плакать
горьким плачем и говорить: "мы совершенно разорены! удел народа моего отдан
другим; как возвратится ко мне! поля наши уже разделены иноплеменникам".
d. (Иер 3:17) В то время назовут Иерусалим престолом Господа; и все народы ради
имени Господа соберутся в Иерусалим и не будут более поступать по упорству злого
сердца своего.
e. (Ис.25:6-9) И сделает Господь Саваоф на горе сей для всех народов трапезу из тучных
яств, трапезу из чистых вин, из тука костей и самых чистых вин; и уничтожит на горе
сей покрывало, покрывающее все народы, покрывало, лежащее на всех племенах.
Поглощена будет смерть навеки, и отрет Господь Бог слезы со всех лиц, и снимет
поношение с народа Своего по всей земле; ибо так говорит Господь. И скажут в тот
день: вот Он, Бог наш! на Него мы уповали, и Он спас нас! Сей есть Господь; на Него
уповали мы; возрадуемся и возвеселимся во спасении Его!
f. (Ис.60:1-22) Восстань, светись, [Иерусалим], ибо пришел свет твой, и слава Господня
взошла над тобою. Ибо вот, тьма покроет землю, и мрак - народы; а над тобою воссияет
Господь, и слава Его явится над тобою. И придут народы к свету твоему, и цари - к
восходящему над тобою сиянию. Возведи очи твои и посмотри вокруг: все они
собираются, идут к тебе; сыновья твои издалека идут и дочерей твоих на руках несут.
Тогда увидишь, и возрадуешься, и затрепещет и расширится сердце твое, потому что
богатство моря обратится к тебе, достояние народов придет к тебе. Множество
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верблюдов покроет тебя - дромадеры из Мадиама и Ефы; все они из Савы придут,
принесут золото и ладан и возвестят славу Господа. Все овцы Кидарские будут собраны
к тебе; овны Неваиофские послужат тебе: взойдут на алтарь Мой жертвою
благоугодною, и Я прославлю дом славы Моей. Кто это летят, как облака, и как голуби к голубятням своим? Так, Меня ждут острова и впереди их - корабли Фарсисские, чтобы
перевезти сынов твоих издалека и с ними серебро их и золото их, во имя Господа Бога
твоего и Святаго Израилева, потому что Он прославил тебя.0 Тогда сыновья иноземцев
будут строить стены твои, и цари их - служить тебе; ибо во гневе Моем Я поражал тебя,
но в благоволении Моем буду милостив к тебе. И будут всегда отверсты врата твои, не
будут затворяться ни днем ни ночью, чтобы приносимо было к тебе достояние народов и
приводимы были цари их. Ибо народ и царства, которые не захотят служить тебе, погибнут, и такие народы совершенно истребятся. Слава Ливана придет к тебе, кипарис
и певг и вместе кедр, чтобы украсить место святилища Моего, и Я прославлю подножие
ног Моих. И придут к тебе с покорностью сыновья угнетавших тебя, и падут к стопам
ног твоих все, презиравшие тебя, и назовут тебя городом Господа, Сионом Святаго
Израилева. Вместо того, что ты был оставлен и ненавидим, так что никто не проходил
чрез [тебя], Я соделаю тебя величием навеки, радостью в роды родов. Ты будешь
насыщаться молоком народов, и груди царские сосать будешь, и узнаешь, что Я Господь
- Спаситель твой и Искупитель твой, Сильный Иаковлев. Вместо меди буду доставлять
тебе золото, и вместо железа серебро, и вместо дерева медь, и вместо камней железо; и
поставлю правителем твоим мир и надзирателями твоими - правду. Не слышно будет
более насилия в земле твоей, опустошения и разорения - в пределах твоих; и будешь
называть стены твои спасением и ворота твои - славою. Не будет уже солнце служить
тебе светом дневным, и сияние луны - светить тебе; но Господь будет тебе вечным
светом, и Бог твой - славою твоею. Не зайдет уже солнце твое, и луна твоя не сокроется,
ибо Господь будет для тебя вечным светом, и окончатся дни сетования твоего. И народ
твой весь будет праведный, на веки наследует землю, - отрасль насаждения Моего, дело
рук Моих, к прославлению Моему. От малого произойдет тысяча, и от самого слабого сильный народ. Я, Господь, ускорю совершить это в свое время.
g. (Зах.8:20-23) Так говорит Господь Саваоф: еще будут приходить народы и жители
многих городов; и пойдут жители одного города к жителям другого и скажут: пойдем
молиться лицу Господа и взыщем Господа Саваофа; [и каждый] [скажет]: пойду и я. И
будут приходить многие племена и сильные народы, чтобы взыскать Господа Саваофа в
Иерусалиме и помолиться лицу Господа. Так говорит Господь Саваоф: будет в те дни,
возьмутся десять человек из всех разноязычных народов, возьмутся за полу Иудея и
будут говорить: мы пойдем с тобою, ибо мы слышали, что с вами Бог.
h. Мы еще не видим в полной мере исполнение пророчеств. Когда будет их исполнение,
или это уже произошло? Многие считают, что пророчества не исполнились буквально,
поэтому евреи ждут какого-то события в будущем.
i. Многие считают, что Израиль спасает и многие перебираются в эту страну.
2. Если Бог призвал Израиль к совершению миссии, но они не захотели, как
же тогда исполнятся пророчества о том, что народы придут к Богу?
3. Как может быть исполнена Божья миссия, если миссионерский
Израильский народ не выполняет своего задания?
a. Если пророчества не исполнились буквально во времена Иеремии и Исаии, то когда
они исполнятся?
b. Церковь
c. Что это значит для эсхатологии?
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* 07. Пришествие Царства
1. Значение Царства
a. Царство – не географическое место, а право руководить.
b. Греческое и еврейское слово относится к авторитету человека, который имеет право
властвовать и руководить.
c. (Дан.5:26) Вот и значение слов: мене - исчислил Бог царство твое и положил конец
ему;
d. (Лук.19:11,12) Когда же они слушали это, присовокупил притчу: ибо Он был близ
Иерусалима, и они думали, что скоро должно открыться Царствие Божие.Итак сказал:
некоторый человек высокого рода отправлялся в дальнюю страну, чтобы получить себе
царство и возвратиться;
e. Христос говорит о Ироде Великом и о том что произошло в 40 году до Р.Х. Ирод
сказал: «я хочу править этими людьми в Палестине. Поеду в Рим и уговорю о
правлении».
f. Есть некоторые эсхатологические предпосылки, когда Бог будет править.
2. Значение «тайны»
a. Что слово значит с библейской точки зрения? Что-то существует, но от нас пока это
скрыто и НЗ для описания использует слово «тайна».
b. И сказал им: вам дано знать тайны Царствия Божия, а тем внешним все бывает в
притчах;(Мар.4:11)
c. Царство грядет, но в этом Царстве есть что-то, что мы еще не понимаем. Иоанн
креститель говорил: покайтесь, поскольку царство придет уже в вашей жизни.
d. Два аспекта Царства:
(1.) правление Бога и Святой Дух
(2.) огонь (наказание)
3. Иоанн Креститель провозглашает приближение Царства
a. (Матф.3:11,12) Я крещу вас в воде в покаяние, но Идущий за мною сильнее меня; я не
достоин понести обувь Его; Он будет крестить вас Духом Святым и огнем; лопата Его в
руке Его, и Он очистит гумно Свое и соберет пшеницу Свою в житницу, а солому
сожжет огнем неугасимым.
b. Когда придет Бог, Он принесет что-то хорошее друзьям и плохое, наказание огнем врагам.
c. И Иоанн, и Христос говорят, что Царство придет скоро. Иоанн попадает в тюрьму, и
посылает друзей задать Иисусу вопрос: Ты ли Тот, или ждать нам другого? Другими
словами, Иоанн хотел знать: Царство пришло? Ты – Мессия? Я в тюрьме и не вижу, что
пророчества исполняются. Ирод до сих пор правит в Галилее, а римские солдаты все
еще маршируют по улицам Иерусалима.
4. Как может Царство приближаться, если грех остается безнаказанным?
a. Царствие Божье приблизилось и наступило уже.
b. Вместо того, чтобы изменять что-то в политической жизни людей, общем порядке и
т.д. Царствие Божье изменяет внутреннюю жизнь людей.
5. Царство приходит двумя частями (Тайна)
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a. Тайна (уже, но еще нет)
b. Тайна – царство приходит, но приходит в 2 этапа:
(1.) 1-е пришествие Христа – Царство уже наступило
(2.) 2-е пришествие Христа – Но еще нет
c. (Матф.24:14) И проповедано будет сие Евангелие Царствия по всей вселенной, во
свидетельство всем народам; и тогда придет конец.
6. Наша часть в приближении Царства
a. Мы находимся между двумя событиями. У Церкви есть определенная миссия:
проповедовать до конца. В этот период на церковь возложена определенная
ответственность.
b. (Деян.8:12) Но, когда поверили Филиппу, благовествующему о Царствии Божием и о
имени Иисуса Христа, то крестились и мужчины и женщины.
c. Что было проповедано? Учение о Царстве Божьем.
d. Каков результат? Вера и последующее Крещение.
e. (Деян.28:23) И, назначив ему день, очень многие пришли к нему в гостиницу; и он от
утра до вечера излагал им [учение] о Царствии Божием, приводя свидетельства и
удостоверяя их о Иисусе из закона Моисеева и пророков.
f. Что было проповедано? Учение о Царстве Божьем.
g. Павел сначала обращается к евреям, а потом и к язычникам.
h. Пророчества были глобальными, относились ко всем народам. Христос придет 2 раза
и Церковь имеет такую же миссию, какую имел Израиль между двумя событиями.
7. Царство приносит победу над смертью
a. Что значит пришествие царства? Победа над смертью.
b. (1Кор.15:24-26) А затем конец, когда Он предаст Царство Богу и Отцу, когда
упразднит всякое начальство и всякую власть и силу. Ибо Ему надлежит царствовать,
доколе низложит всех врагов под ноги Свои. Последний же враг истребится – смерть.
c. Мы ожидаем исполнения события в будущем. Но часть обетования исполнена,
поскольку духовно мы уже не умираем.
d. (2Тим.1:10) открывшейся же ныне явлением Спасителя нашего Иисуса Христа,
разрушившего смерть и явившего жизнь и нетление через благовестие.
8. Царство приносит победу над сатаной
a. Враг Божьего Царства – Сатана.
b. Сатана будет брошен в озеро огненное. (Тем не менее Сатана еще обладает
определенной свободой).
c. Пришествие царства сделало возможным освобождение от власти сатаны.
d. (Евр.2:14,15) А как дети причастны плоти и крови, то и Он также воспринял оные,
дабы смертью лишить силы имеющего державу смерти, то есть диавола, и избавить тех,
которые от страха смерти через всю жизнь были подвержены рабству.
e. По мере распространения царства происходит освобождение из-под власти сатаны, но
все же это происходит не полностью.
9. Царство приносит победу над грехом
a. Грех все еще присутствует в мире, но его власть над христианами разрушена.
b. Мы умерли для греха, присутствие царства приносит победу над грехом.
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c. Христос все сделал для победы над грехом. (Евр.9:26) иначе надлежало бы Ему
многократно страдать от начала мира; Он же однажды, к концу веков, явился для
уничтожения греха жертвою Своею.
d. (Рим.6:6) зная то, что ветхий наш человек распят с Ним, чтобы упразднено было тело
греховное, дабы нам не быть уже рабами греху;
e. (Рим.6:1-7) Что же скажем? оставаться ли нам в грехе, чтобы умножилась благодать?
Никак. Мы умерли для греха: как же нам жить в нем? Неужели не знаете, что все мы,
крестившиеся во Христа Иисуса, в смерть Его крестились? Итак мы погреблись с Ним
крещением в смерть, дабы, как Христос воскрес из мертвых славою Отца, так и нам
ходить в обновленной жизни. Ибо если мы соединены с Ним подобием смерти Его, то
должны быть [соединены] и [подобием] воскресения, зная то, что ветхий наш человек
распят с Ним, чтобы упразднено было тело греховное, дабы нам не быть уже рабами
греху; ибо умерший освободился от греха.
f. То, что Христос начал в своем первом пришествии, Он завершит во втором.
10. Провозглашение Царства является целью истории
a. (Матф.24:14) И проповедано будет сие Евангелие Царствия по всей вселенной, во
свидетельство всем народам; и тогда придет конец.
b. Будущее истории в наших руках.
c. Церковь выполняет миссию и будет делать это до конца.
11. Противостояние «Царству»
a. Как мы трудимся для царства и как противостоим тем, кто мешает распространению
Царства?
b. Мы хотим, чтобы Божье правление было распространено здесь на земле.
c. Является ли христианским заданием - противостоять распространению царства?
d. Должны ли мы использовать политическую, физическую силу для продвижения
Царства?
e. Как мы приближаем царство?
* 08. Матфей следует Малахии
1. Матфей следует Малахии
a. Матфей следует за Малахией, хотя и проходит 400 лет, но создается впечатление, что
Матфей продолжает книгу Малахии, отвечая на его пророчества. Иисус знал, о том, что
ВЗ закончен и поэтому заключил НЗ.
b. В одно время может существовать только один завет.
2. Иисус пришел, чтобы исполнить предсказанное Малахией.
a. (Мал.3:2) И кто выдержит день пришествия Его, и кто устоит, когда Он явится? Ибо
Он - как огонь расплавляющий и как щелок очищающий.
b. Говорится о дне пришествия Мессии. Когда придет Бог – будет очищение.
c. (Мал.4:1) Ибо вот, придет день, пылающий как печь; тогда все надменные и
поступающие нечестиво будут как солома, и попалит их грядущий день, говорит
Господь Саваоф, так что не оставит у них ни корня, ни ветвей.
d. (Мал.4:5) Вот, Я пошлю к вам Илию пророка пред наступлением дня Господня,
великого и страшного.
e. Тексты говорят об исполнении более ранних пророчеств. Бог, через Малахию говорит
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о "разводе" с Израилем, потому что он не исполнил своих обязательств.
3. «Старое» закончено.
a. Бог гневается. Израильский народ не возвеличивал Имя Господне среди других
народов.
b. Старый завет должен закончиться и должен начаться новый. Люди нарушили завет.
c. (Мал.1:5-14) И увидят это глаза ваши, и вы скажете: "возвеличился Господь над
пределами Израиля!" Сын чтит отца и раб - господина своего; если Я отец, то где
почтение ко Мне? и если Я Господь, то где благоговение предо Мною? говорит Господь
Саваоф вам, священники, бесславящие имя Мое. Вы говорите: "чем мы бесславим имя
Твое?" Вы приносите на жертвенник Мой нечистый хлеб, и говорите: "чем мы
бесславим Тебя?" - Тем, что говорите: "трапеза Господня не стоит уважения". И когда
приносите в жертву слепое, не худо ли это? или когда приносите хромое и больное, не
худо ли это? Поднеси это твоему князю; будет ли он доволен тобою и благосклонно ли
примет тебя? говорит Господь Саваоф. Итак молитесь Богу, чтобы помиловал нас; а
когда такое исходит из рук ваших, то может ли Он милостиво принимать вас? говорит
Господь Саваоф. Лучше кто-нибудь из вас запер бы двери, чтобы напрасно не держали
огня на жертвеннике Моем. Нет Моего благоволения к вам, говорит Господь Саваоф, и
приношение из рук ваших неблагоугодно Мне. Ибо от востока солнца до запада велико
будет имя Мое между народами, и на всяком месте будут приносить фимиам имени
Моему, чистую жертву; велико будет имя Мое между народами, говорит Господь
Саваоф. А вы хулите его тем, что говорите: "трапеза Господня не стоит уважения, и
доход от нее - пища ничтожная". Притом говорите: "вот сколько труда!" и пренебрегаете
ею, говорит Господь Саваоф, и приносите украденное, хромое и больное, и такого же
свойства приносите хлебный дар: могу ли с благоволением принимать это из рук ваших?
говорит Господь. Проклят лживый, у которого в стаде есть неиспорченный самец, и он
дал обет, а приносит в жертву Господу поврежденное: ибо Я Царь великий, и имя Мое
страшно у народов.
4. «Новое» грядет.
a. Как изменяется завет? Пророки говорят, что старое проходит, грядет новое.
b. Во-первых, грядет тот, кто приготовит путь. (Мал.3:1) Вот, Я посылаю Ангела Моего,
и он приготовит путь предо Мною, и внезапно придет в храм Свой Господь, Которого
вы ищете, и Ангел завета, Которого вы желаете; вот, Он идет, говорит Господь Саваоф.
c. Речь идет об Иоанне Крестителе, который станет предтечей для Христа.
d. Это Господь Завета и Он установит новый Завет.
5. Пришествие Царства – Новое
a. Иоанн Креститель проповедует, чтобы люди покаялись, ибо Царствие Небесное
приблизилось.
b. Иисус начинает Свое служение с предупреждения о покаянии, поскольку Царствие
Небесное близко. Грядет время суда.
6. Иисус знал, что Завет нарушался много раз, и что Он пришел принести
Новый Завет для верного остатка.
a. Это является неотъемлемой частью в понимании мисси. (эсхатология)
b. Невозможно принять идею Нового Завета без понимания, что Старый Завет завершен.
* 09. Миссия Иисуса
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1. Стратегия Иисуса
a. Иисус был больше заинтересован во «взаимоотношениях» нежели в «обрядности».
b. В основном это происходило с людьми, которым Иисус преподавал миссионерские
принципы.
c. Иисус искал тех, кто за ним последует.
d. Иисус нашел их перед тем, как начал проповедовать.
e. Иисус ожидал, что они будут повиноваться Ему.
f. Они назывались «учениками», а позже – «христианами».
g. Мы доступны? Как учим мы, на расстоянии или вблизи?
h. Почему Христос сосредоточился лишь на нескольких людях?
i. За Ним могли следовать тысячи. Не пришел ли Он спасти мир?
j. Израиль был ведом лидерами, которые сами были слепы, поэтому Иисус знал, что
если он не научит определенных людей, то они все еще будут заблуждаться.
k. Обучение лидеров для достижения других людей – стратегия Иисуса.
l. Иисус пришел трансформировать «отношение», а не обрядовость.
2. Иисус говорит о Себе как о «Сыне Человеческом»
a. Много было возможных мессианских терминов и возможно самым популярным
термином было «Сын Давидов». Ученики использовали слово «Учитель».
b. (Дан.7:13,14) Видел я в ночных видениях, вот, с облаками небесными шел как бы
Сын человеческий, дошел до Ветхого днями и подведен был к Нему. И Ему дана власть,
слава и царство, чтобы все народы, племена и языки служили Ему; владычество Его владычество вечное, которое не прейдет, и царство Его не разрушится.
c. Фраза «Сын Давидов» ассоциировалась с правлением мессии на земле.
d. Иисус использовал выражение «Сын Человеческий» - относится к способу его
миссии.
3. Иисус выходит за пределы «Израиля»
a. Главным образом служение было для Израиля, однако есть примеры, когда
мессианство выходит за его пределы.
b. (Лук.4:24,25) И сказал: истинно говорю вам: никакой пророк не принимается в своем
отечестве. Поистине говорю вам: много вдов было в Израиле во дни Илии, когда
заключено было небо три года и шесть месяцев, так что сделался большой голод по всей
земле.
c. (Лук.4:27) много также было прокаженных в Израиле при пророке Елисее, и ни один
из них не очистился, кроме Неемана Сириянина.
d. Нееман был не просто язычником, но и главнокомандующим в сирийской армии,
которая воевала с Израилем.
4. Иисус идет в первую очередь к Иудеям
a. (Матф.10:5,6)Сих двенадцать послал Иисус, и заповедал им, говоря: на путь к
язычникам не ходите, и в город Самарянский не входите;а идите наипаче к погибшим
овцам дома Израилева.
b. (Лук.10:1) После сего избрал Господь и других семьдесят [учеников], и послал их по
два пред лицем Своим во всякий город и место, куда Сам хотел идти
c. В то время люди могли читать это и думать о 70 нациях. Также как 12 апостолов
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символизировали 12 колен Израилевых, 70 учеников могли представлять 70 народов на
земле. В Бытие 10 главе потомков Ноя – 70. Раввинистическая традиция гласит о том,
что после Вавилонской башни были разбросаны 70 наций по лицу земли.
5. Иисус и язычники
a. В основном Иисусова аудитория состояла из евреев, но язычники там тоже
присутствовали.
b. Иисус не редко встречался с язычниками и помогал им, проповедуя Царство Свое.
Хотя, разговаривая с язычниками Христос еще выделял иудеев и ставил их выше
язычников, возможно, потому что именно иудеи должны были создать Церковь, в
которую позже вошли и язычники.
c. Самарянка – Ин.5.
d. Слуга сотника
e. Пилат
f. Привлеку всех к Себе
g. (Матф.21:42,43) Иисус говорит им: неужели вы никогда не читали в Писании: камень,
который отвергли строители, тот самый сделался главою угла? Это от Господа, и есть
дивно в очах наших? Потому сказываю вам, что отнимется от вас Царство Божие и дано
будет народу, приносящему плоды его;
h. Царство разрушено из-за отношений которые у вас были с Богом.
i. (Лук.24:47) и проповедану быть во имя Его покаянию и прощению грехов во всех
народах, начиная с Иерусалима.
* 10. Вопрос Миссии в ранней Церкви
1. Каково было послушание учеников повелению Иисуса идти ко всему
миру?
a. Исполняли ли ученики Великое поручение?
b. До 7 главы Деяний церковь находилась в Иерусалиме.
c. В начале книги Деяний все остались в Иерусалиме, но потом Бог посредством
гонений решил исполнить Великое поручение.
2. Филипп
a. Были некоторые исключения (Филипп) в следующих главах, которые выходили в не
иудейскую Самарию.
b. (Деян.8:5,6) Так Филипп пришел в город Самарийский и проповедывал им Христа.
Народ единодушно внимал тому, что говорил Филипп, слыша и видя, какие он творил
чудеса.
c. (Деян.8:14) Находившиеся в Иерусалиме Апостолы, услышав, что Самаряне приняли
слово Божие, послали к ним Петра и Иоанна.
d. Иудеи ненавидели Самарян. Те были наполовину иудеями.
e. Филипп призван проповедовать евнуху.
f. (Деян.8:26-40) А Филиппу Ангел Господень сказал: встань и иди на полдень, на
дорогу, идущую из Иерусалима в Газу, на ту, которая пуста.27 Он встал и пошел. И вот,
муж Ефиоплянин, евнух, вельможа Кандакии, царицы Ефиопской, хранитель всех
сокровищ ее, приезжавший в Иерусалим для поклонения,28 возвращался и, сидя на
колеснице своей, читал пророка Исаию.29 Дух сказал Филиппу: подойди и пристань к
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сей колеснице.30 Филипп подошел и, услышав, что он читает пророка Исаию, сказал:
разумеешь ли, что читаешь?31 Он сказал: как могу разуметь, если кто не наставит меня?
и попросил Филиппа взойти и сесть с ним.32 А место из Писания, которое он читал,
было сие: как овца, веден был Он на заклание, и, как агнец пред стригущим его
безгласен, так Он не отверзает уст Своих.33 В уничижении Его суд Его совершился. Но
род Его кто разъяснит? ибо вземлется от земли жизнь Его.34 Евнух же сказал Филиппу:
прошу тебя [сказать]: о ком пророк говорит это? о себе ли, или о ком другом?35 Филипп
отверз уста свои и, начав от сего Писания, благовествовал ему об Иисусе.36 Между тем,
продолжая путь, они приехали к воде; и евнух сказал: вот вода; что препятствует мне
креститься?37 Филипп же сказал ему: если веруешь от всего сердца, можно. Он сказал в
ответ: верую, что Иисус Христос есть Сын Божий.38 И приказал остановить колесницу,
и сошли оба в воду, Филипп и евнух; и крестил его.39 Когда же они вышли из воды, Дух
Святый сошел на евнуха, а Филиппа восхитил Ангел Господень, и евнух уже не видел
его, и продолжал путь, радуясь.40 А Филипп оказался в Азоте и, проходя,
благовествовал всем городам, пока пришел в Кесарию.
g. Филипп объясняет Писание евнуху и крестит его.
3. Проповедь Корнилию.
a. Корнилий – язычник и римский воин.
b. Петр похож на Иону. Ему пришлось показывать 3 раза.
c. Петр отверз уста и сказал: истинно познаю, что Бог нелицеприятен, но во всяком
народе боящийся Его и поступающий по правде приятен Ему.(Деян.10:34,35)
d. Петр возвращается в Иерусалим, говоря: ты ходил к людям необрезанным и ел с
ними.(Деян.11:3)
e. Возникшая впоследствии проблема – не богословская.
f. Можем ли мы отделить богословие от культуры?
g. Первые христиане не различали разницы между культурой и богословием. Поэтому
они не хотели покидать Иерусалим, где был храм и привычные богослужения.
4. Апостолы в Иерусалиме
a. Апостолам в Иерусалиме было хорошо и они не хотели выходить. Многие люди
сегодня остаются в удобном месте.
b. Существует много причин.
* 11. «Иудейская Церковь» или «Церковь»?
1. Иисус пришел как Мессия.
a. Иисус был иудеем, пришел в иудейскую культуру.
b. Апостолы и другие иудеи, которые уверовали во Христа, сначала считали, что Иисус
пришел как Миссия.
2. Ранняя Церковь была полностью иудейской и отвергала включение в себя
других.
a. Все приходящие в Церковь должны были, по мнению апостолов обрезаться и
исполнять то, что исполняют иудеи. Ранние христиане были еще иудаистами и на
ранних стадиях они не хотели создавать отдельную религию.
3. На ранних стадиях не было никакого намерения создавать отдельную
религию.
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a. Ранняя церковь осталась в Иерусалиме, продолжают жить со старыми традициями.
Они себя не рассматривают как что-то отдельное.
4. «Первая реформация»
a. Люди не ставили перед собой целей реформировать что-то. Люди были с
прогрессивным мышлением. Некоторые оказались в Антиохии.
b. Целый год собирались они в церкви и учили немалое число людей, и ученики в
Антиохии в первый раз стали называться Христианами. (Деян.11:26)
c. В Антиохии происходит что-то нетрадиционное, они не следовали иудейским
традициям. Они стали называться «христианами».
5. «Христиане»
a. Можно ли стать верующим, не став предварительно евреем?
b. Посредством служения Павла и Варнавы, люди становились христианами без того,
чтобы стать сначала евреем.
c. (Деян.11:20-26) 20 Были же некоторые из них Кипряне и Киринейцы, которые, придя
в Антиохию, говорили Еллинам, благовествуя Господа Иисуса.21 И была рука Господня
с ними, и великое число, уверовав, обратилось к Господу.22 Дошел слух о сем до церкви
Иерусалимской, и поручили Варнаве идти в Антиохию.23 Он, прибыв и увидев
благодать Божию, возрадовался и убеждал всех держаться Господа искренним
сердцем;24 ибо он был муж добрый и исполненный Духа Святаго и веры. И
приложилось довольно народа к Господу.25 Потом Варнава пошел в Тарс искать Савла
и, найдя его, привел в Антиохию.26 Целый год собирались они в церкви и учили
немалое число людей, и ученики в Антиохии в первый раз стали называться
Христианами.
6. Деяния 15 глава
a. (Деян.15:1,2) Некоторые, пришедшие из Иудеи, учили братьев: если не обрежетесь по
обряду Моисееву, не можете спастись. Когда же произошло разногласие и немалое
состязание у Павла и Варнавы с ними, то положили Павлу и Варнаве и некоторым
другим из них отправиться по сему делу к Апостолам и пресвитерам в Иерусалим.
b. Культурное решение.
c. Деян 15 глава рассказывает о тех мерах, которые проводились в ранней церкви. Она
рассказывает о том, что апостолы нехотя отходят от иудаизма в христианстве.
7. Отделение
a. В 70-м же году, после разрушения Храма, произошло окончательное разделение
христиан и иудеев.
b. В 85 году фарисеи собрали собор, в решении которого было запрещение христианам
собираться в синагогах и другие ограничения. То есть, стало очевидно всем, что
христианство это не иудаизм и не секта иудаизма - это совершенно новая религия.
8. Неудачи Ранней Церкви?
a. Создание новой религии – практическая неудача, а не богословская.
b. Церковь стала учреждением.
c. Открылась «культурная» дверь для язычников, но закрылась для евреев. Несмотря на
это, большее количество людей спаслись.
* 12. Универсализм и Плюрализм
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1. Вопрос универсализма и плюрализма
a. Часто люди смотрят на религию, как на что-то личное. В западом обществе, где все
верят в личную свободу воли, религия представляется как какая-то личная вещь.
b. В каких-то странах религия неотделима от ежедневной жизни, где-то это влияние
наблюдается меньше.
c. Даже придерживаясь одной из этих позиций все равно поднимается вопрос
миссионерства.
d. Глобальная деревня. Это значит, что люди одеваются, едят, ведут себя все более и
более похоже. И в этом вопросе особо ощущается влияние Запада. Запад начинает
распространять свои идеи и внедрять свои ценности. Востоку это не нравится и он
противостоит этому терроризмом, распространением ислама и.т.д. Дело в том, что для
исоамского мира нет разницы в том, что культура, а что религия. Для них это
тождественные понятия. Поэтому, когда Запад распространяет свои нормы жизни и
свою культуру на Восток, Восток принимает это как попытку политического вторжения.
e. Некоторые факторы подводят нас к религиозному плюрализму:
(1.) Связь и коммуникация – то, что делает мир глобальной деревней. Больше нет границ.
(2.) Ситуация глобальной деревни заставляет нас быть толерантными по отношению к другим частям
мира.
(3.) «Мировое гражданство» и единство. Диалог заменяет евангелизм.
2. Какова наша ответственность по отношению к другим верам?
a. Евангелизм или толерантность?
b. Если Христос – единственный путь, какова ценность других религий?
c. Традиционный подход к другим религиям – евангелизм.
3. Как христиане рассматривают другие веры?
a. Есть несколько возможностей рассмотрения этого вопроса:
(1.) Все религии от Бога (иудаизм, ислам – частично приводят к Богу).
(2.) Все другие религии от Сатаны.
(3.) Все другие религии от людей. Внутри каждого человека есть пустое место, и люди пытаются
заполнить это место. Хотя они не знали Истинного Бога, они создали что-то.
b. Мы не должны в других религиях искать дополнительной истины, поскольку вся
истина уже есть в христианстве.
c. Если даже в других религиях есть какая-то истина, то спасения нет. Универсализм и
плюрализм относятся к вопросу спасения. Простое знание истины не значит спасение.
* 13. Позиции, провозглашающие спасение всех или многих
1. Универсализм
a. Универсализм относится к идее, что большинство или все люди будут спасены. Как
христиане используют универсализм?
b. Бог добр. Он не обратит внимание на зло. Атрибут Божьей любви ослабляет
остальные атрибуты. Но проблема заключается в том, что смерть Христа не имеет
смысла. В Библии постоянно делается разграничение между праведными и
неправедными.
2. Новый универсализм
a. Новый универсализм – попытка решить проблему.
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b. Есть судный день, но Бог сам ответить на все. Кровь Христа очистит все грехи.
Поэтому спасаются все.
3. Широкая надежда
a. Смерть Христа открывает дверь для спасения. Но эта дверь широкая, поэтому могут
войти ислам и другие религии. Христос умер и открыл дверь не только для христиан, но
и для других людей и религий.
4. Новая широкая надежда
a. Дверь на небо не так широка, но есть определенное преддверье, фойе, на которое
попадают другие религии. Христиане попадают в дверь сразу.
b. В преддверье другие люди получают вторую возможность войти в "узкие " двери
христианства. Если вы честны и деятельны в своей религии, то вы попадаете в
преддверье, где получаете возможность спасения.
5. Спасение, основанное на Божьем знании
a. (Матф.11:21-24) горе тебе, Хоразин! горе тебе, Вифсаида! ибо если бы в Тире и
Сидоне явлены были силы, явленные в вас, то давно бы они во вретище и пепле
покаялись, но говорю вам: Тиру и Сидону отраднее будет в день суда, нежели вам. И ты,
Капернаум, до неба вознесшийся, до ада низвергнешься, ибо если бы в Содоме явлены
были силы, явленные в тебе, то он оставался бы до сего дня; но говорю вам, что земле
Содомской отраднее будет в день суда, нежели тебе.
b. Некоторые берут этот текст и говорят о том, что Иисус Христос будто бы знал о том,
что не все люди могут иметь возможность познать Христа. Поэтому спасаются все в
зависимости от своего поведения. Но если мы вдумаемся в вышеприведенный текст то
увидим, что незнание людей ничего не меняет в итоге - они приходят на суд и получают
по заслугам.
6. Проблема универсализма
a. Отрицается реальная идея свободной воли. Никто не имеет возможности отвергнуть
Бога.
b. Грех не воспринимается всерьез. Иисус покрывает весь грех, даже если он
присутствует.
c. Устраняет Библейскую идею последнего суда. Если все попадают на небо, то не
существует реального суда.
d. Устраняется необходимость миссионерства. Бог спасет всех все равно.
e. К сожалению в наших церквях есть люди которые, может быть и не богословски, но
практически придерживаются этих взглядов.
f. Есть и еще проблема: неужели большинство людей будет отправлено в ад? Библия
говорит, что те кто не знал Евангелия будут судиться по совести. Но тогда это приводит
к тому, что есть еще другой способ подняться в небо. Как же так? Мы должны
понимать, что есть еще и общее откровение, согласно которому любой человек может
узнать о Боге и жить приблизительно по его требованиям. Но опять же: как они могут
спастись?
* 14. Аргументы Павла из Римлянам 1-5
1. Павел утверждает, что его обязанность благовествовать по всему миру
основана на Рим.1:14-17.
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a. (Рим.1:14-17) Я должен и Еллинам и варварам, мудрецам и невеждам. Итак, что до
меня, я готов благовествовать и вам, находящимся в Риме. Ибо я не стыжусь
благовествования Христова, потому что [оно] есть сила Божия ко спасению всякому
верующему, во-первых, Иудею, [потом] и Еллину. В нем открывается правда Божия от
веры в веру, как написано: праведный верою жив будет.
2. Все люди разделены на две группы:
(1.) Павел чувствует ответственность за всех людей. Часто разделяем всех людей на 2 группы, которые
слышали Евангелие и кто еще не слышал.
3. Не имеющие закона
a. (Римлянам 1:20-23) 20 Ибо невидимое Его, вечная сила Его и Божество, от создания
мира через рассматривание творений видимы, так что они безответны. 21 Но как они,
познав Бога, не прославили Его, как Бога, и не возблагодарили, но осуетились в
умствованиях своих, и омрачилось несмысленное их сердце; 22 называя себя мудрыми,
обезумели, 23 и славу нетленного Бога изменили в образ, подобный тленному человеку,
и птицам, и четвероногим, и пресмыкающимся
(1.) Первая категория – те, которые не имеют записанного закона. Хотя у них не было закона, но они
будут судимы по тому, что у них есть. Будут судимы вне закона.
(2.) Павел рассуждает как раз об общем откровении и говорит, что погибнут и те кто знал и не выполнял
и те кто был под законом, но не смог его исполнить. Погибнут и те и другие.
b. (Рим.2:12)Те, которые, не [имея] закона, согрешили, вне закона и погибнут; а те,
которые под законом согрешили, по закону осудятся.
c. Вывод: (погибшие, потому как нарушили тот закон, который у них был)
4. Имеющие записанный закон
(1.) Вторая категория – люди, имеющие записанный закон
b. Римлянам 2:1 Итак, неизвинителен ты, всякий человек, судящий [другого], ибо тем же
судом, каким судишь другого, осуждаешь себя, потому что, судя [другого], делаешь то
же.
c. Римлянам 2:12 Те, которые, не [имея] закона, согрешили, вне закона и погибнут; а те,
которые под законом согрешили, по закону осудятся
d. Римлянам 2:24 Ибо ради вас, как написано, имя Божие хулится у язычников.
(1.) Павел пытается объяснить, почему существует необходимость в Евангелии. Люди, которые не
имели написанный закон – тоже нарушили тот закон, который у них был.
(2.) Апостол говорит о том, что христиане должны проповедовать Евангелие язычникам, то есть тем, кто
никогда не слышал Евангелие, потому что они когда-нибудь обязательно нарушили закон совести и
осуждены.
e. Вывод: (погибшие, потому как нарушили тот закон, который у них был)
5. Таким образом он заключает, что все люди являются погибшими.
a. Римлянам 3:9-10 Итак, что же? имеем ли мы преимущество? Нисколько. Ибо мы уже
доказали, что как Иудеи, так и Еллины, все под грехом, 10 как написано: нет праведного
ни одного;
b. Римлянам 3:19-20 Но мы знаем, что закон, если что говорит, говорит к состоящим под
законом, так что заграждаются всякие уста, и весь мир становится виновен пред Богом,
20 потому что делами закона не оправдается пред Ним никакая плоть; ибо законом
познается грех.
(1.) Павел говорит что обе категории отвернулись от Бога и обе эти категории - погибшие. Но Библия не
заканчивается на этих стихах.
(2.) Если бы Бибилия закончилась на этом, тогда все были бы погибшими. Рим 3.19-20 - говорит о том,
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что никакой закон не спасает.
6. Решение.
a. Единственный путь спасения – по благодати чрез веру.
b. Римлянам 3:21-24 21 Но ныне, независимо от закона, явилась правда Божия, о
которой свидетельствуют закон и пророки, 22 правда Божия через веру в Иисуса Христа
во всех и на всех верующих, ибо нет различия, 23 потому что все согрешили и лишены
славы Божией, 24 получая оправдание даром, по благодати Его, искуплением во Христе
Иисусе,
(1.) В Рим 3.21-24 Павел говорит, что решение для обеих групп одно - вернуться к Богу через Иисуса
Христа. Вне зависимости от группы людей – решение одно – Искупление во Христе Иисусе.
7. Возражения и вопросы.
a. Поднимается вопрос ценности закона. Ценность есть, но она не распространяется на
спасение.
(1.) Виновен ли человек в том, что родился в дебрях Амазонки и не слышал Евангелие?
(2.) Другой вопрос говорит об ответственности людей, если они не поняли закона. Люди, которые не
знали закона - им грех не вменяется. Это люди, которые жили от Адама до Моисея. Но говорится, что
эти люди так же умирали (смерть - последствие греха).
(3.) Так же умирают люди и сегодня, не зная ни закона, ни Иисуса (в дебрях Амазонки). Следует
отметить, что речь идет о физической смерти. Нам необходимо понять, что главная цель этого текста рассказать о том, как будет с теми, кто был в прошлом и теми, кто будет в будущем, если они не знают
закона.
(4.) Вопрос о ценности наличия закона. Находимся ли мы в более выгодном положении, что мы выросли
в Украине, а не Саудовской Аравии? Есть определенное преимущество.
8. Пример Авраама и применение для тех, кто не имеет записанного закона.
a. Четвертая глава говорит о том, что мы спасемся чрез веру, приводя в пример Авраама.
b. Вторая половина пятой главы отвечает на вопрос: «Как один человек может сделать
все это?».
c. Рим. 5:12-21. 12 Посему, как одним человеком грех вошел в мир, и грехом смерть, так
и смерть перешла во всех человеков, [потому что] в нем все согрешили.13 Ибо [и] до
закона грех был в мире; но грех не вменяется, когда нет закона.14 Однако же смерть
царствовала от Адама до Моисея и над несогрешившими подобно преступлению Адама,
который есть образ будущего.15 Но дар благодати не как преступление. Ибо если
преступлением одного подверглись смерти многие, то тем более благодать Божия и дар
по благодати одного Человека, Иисуса Христа, преизбыточествуют для многих.16 И дар
не как [суд] за одного согрешившего; ибо суд за одно [преступление] - к осуждению; а
дар благодати - к оправданию от многих преступлений.17 Ибо если преступлением
одного смерть царствовала посредством одного, то тем более приемлющие обилие
благодати и дар праведности будут царствовать в жизни посредством единого Иисуса
Христа.18 Посему, как преступлением одного всем человекам осуждение, так правдою
одного всем человекам оправдание к жизни.19 Ибо, как непослушанием одного
человека сделались многие грешными, так и послушанием одного сделаются
праведными многие.20 Закон же пришел после, и таким образом умножилось
преступление. А когда умножился грех, стала преизобиловать благодать,21 дабы, как
грех царствовал к смерти, так и благодать воцарилась через праведность к жизни вечной
Иисусом Христом, Господом нашим.
d. Стих 13 говорит о том, что грех существовал, хотя и не было написанного закона.
e. Стих 14 – грех и его последствия существовали, хотя и не было написанного закона.
f. Что происходит с человеком, который жил от Адама до Моисея? Люди погибали. Речь
идет о физической смерти, не о духовной. Текст говорит о том, как событие может
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влиять на прошлое и будущее.
* 15. Кто такой погибший?
1. Иисус пришел взыскать и спасти погибшее.
a. (Лук.19:10) ибо Сын Человеческий пришел взыскать и спасти погибшее.
2. В 15 главе Евангелия от Луки Иисус рассказывает три притчи о погибших.
a. драхма, овца и сын одинаково потеряны.
3. «Быть погибшим» противоположно по смыслу «быть спасенным».
a. Быть погибшим значит не подчиниться Богу. Для таковых последствия определены смерть.
b. «Погибший» - значит перестать существовать, противоположная идея
благословенных людей, которые спасены Господом.
c. «Погибнуть» противопоставляется «иметь жизнь вечную». (Иоан.3:16) Ибо так
возлюбил Бог мир, что отдал Сына Своего Единородного, дабы всякий верующий в
Него, не погиб, но имел жизнь вечную.
d. Иисус пришел спасти «погибшее». (Иоан.3:18) Верующий в Него не судится, а
неверующий уже осужден, потому что не уверовал во имя Единородного Сына Божия.
4. «Погибшие» - погибшие сейчас.
a. Это не просто утверждение, касающееся будущего, но справедливо и для настоящего.
b. (2Кор.4:3) Если же и закрыто благовествование наше, то закрыто для погибающих.
5. Каковы последствия и наказание за состояние погибшести.
a. противоположная идея спасению.
b. (2Фесс.1:7-9)7 а вам, оскорбляемым, отрадою вместе с нами, в явление Господа
Иисуса с неба, с Ангелами силы Его,8 в пламенеющем огне совершающего отмщение не
познавшим Бога и не покоряющимся благовествованию Господа нашего Иисуса Христа,
9 которые подвергнутся наказанию, вечной погибели, от лица Господа и от славы
могущества Его.
c. (Мар.9:47-48) И если глаз твой соблазняет тебя, вырви его: лучше тебе с одним глазом
войти в Царствие Божие, нежели с двумя глазами быть ввержену в геенну огненную, где
червь их не умирает и огонь не угасает.
d. Огонь
e. Состояние погибшести – состояние серьезное.
6. Что Библия говорит о «погибших»?
a. (Иоан.14:6) Иисус сказал ему: Я есмь путь и истина и жизнь; никто не приходит к
Отцу, как только через Меня.
b. (Иоан.3:3) Иисус сказал ему в ответ: истинно, истинно говорю тебе, если кто не
родится свыше, не может увидеть Царствия Божия.
c. (Еф.2:12) что вы были в то время без Христа, отчуждены от общества Израильского,
чужды заветов обетования, не имели надежды и были безбожники в мире.
d. (Откр.21:8) Боязливых же и неверных, и скверных и убийц, и любодеев и чародеев, и
идолослужителей и всех лжецов участь в озере, горящем огнем и серою. Это смерть
вторая.
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e. (1Кор.6:9,10) 9 Или не знаете, что неправедные Царства Божия не наследуют? Не
обманывайтесь: ни блудники, ни идолослужители, ни прелюбодеи, ни малакии, ни
мужеложники, 10 ни воры, ни лихоимцы, ни пьяницы, ни злоречивые, ни хищники Царства Божия не наследуют.
f. (Иоан.3:16-18) 16 Ибо так возлюбил Бог мир, что отдал Сына Своего Единородного,
дабы всякий верующий в Него, не погиб, но имел жизнь вечную.17 Ибо не послал Бог
Сына Своего в мир, чтобы судить мир, но чтобы мир спасен был чрез Него.18
Верующий в Него не судится, а неверующий уже осужден, потому что не уверовал во
имя Единородного Сына Божия.
g. (Иоан.3:36) Верующий в Сына имеет жизнь вечную, а не верующий в Сына не увидит
жизни, но гнев Божий пребывает на нем.
7. Библия ясно учит о том, что есть те, кто погибает, и те, кто не погибает.
a. Обратите внимание на то, что спасены «верующие в Него», а не просто те, кто
внимателен к общему откровению или зову своей совести.
b. Обратите также внимание на то, что верить нужно «в» Иисуса. Посредством Него
человек получает спасение.
c. Иисус не просто один путь из множества, но единственный путь.
d. (Иоан.14:6) Иисус сказал ему: Я есмь путь и истина и жизнь; никто не приходит к
Отцу, как только через Меня.
e. (Деян.4:12) ибо нет другого имени под небом, данного человекам, которым
надлежало бы нам спастись.
(1.) Текст повествует о том, что в ранней церкви знали, что без Христа нет спасения. То есть те, кто не
принял Христа является погибшим.
f. Павел поясняет процесс принятия призыва Христа ко спасению.
g. (Рим.10:13-15) 13 Ибо всякий, кто призовет имя Господне, спасется. 14 Но как
призывать [Того], в Кого не уверовали? как веровать [в] [Того], о Ком не слыхали? как
слышать без проповедующего? 15 И как проповедывать, если не будут посланы? как
написано: как прекрасны ноги благовествующих мир, благовествующих благое!
8. Являются ли они не ответственными?
a. Многие утверждают, что те, которые не слышали Евангелия, подобны детям. (Как
насчет детей индусов?)
b. Каковы основания для утверждений, спасены дети или нет? В каком возрасте человек
может согрешить? Вслед за таким вопросом поднимается и следующий: в каком
возрасте человек может обрести спасение?
c. Что происходит с детьми? Что имел ввиду Христос, когда говорил: «Таковых есть
Царствие Небесное»? Это учение или иллюстрация?
d. Вера – не достигается академически. Есть истина, которую упустили ученики.
e. (Рим.3:23) потому что все согрешили и лишены славы Божией.
f. (Рим.2:14,15) (14 ибо когда язычники, не имеющие закона, по природе законное
делают, то, не имея закона, они сами себе закон:15 они показывают, что дело закона у
них написано в сердцах, о чем свидетельствует совесть их и мысли их, то обвиняющие,
то оправдывающие одна другую).
g. Есть ли люди, которые является неответственными?
h. У все есть совесть. Она основывается и управляется моральными стандартами. Но
моральный стандарт несовершенен и все равно люди нарушают их.
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9. Степени наказания?
a. Многие задаются вопросом: будут ли страдать больше те, кто не знал?
b. Существуют ли разные степени наказания? Некоторые тексты могут намекать на это:
Мф 11:21-22, Лк 11:31-32, Лк 12:47-48, Евр 10:28-29.
c. Но какова главная идея текстов? Люди, у которых было меньше свидетельств гораздо
охотнее уверовали, чем те у которых было больше свидетельств.
10. Основание для осуждения?
a. Люди идут в ад не из-за того, что они не знают Иисуса, они идут в ад потому что
грешны. Основанием для осуждения является грех. Именно грех является проблемой.
b. Некоторые именно из-за этого крестят детей, потому что на всех людях лежит грех и
вина Адама. Однако если грех первого Адама вменяется всем, то тогда и оправдание
второго Адама вменяется всем.
c. У нас у всех был выбор и мы выбрали грех.
d. Осуждение основывается на грехе!
11. Ответ на доступный свет?
a. Если люди хоть немножко ищут Бога – Бог дает им больший шанс. Но этого нельзя
практически проверить. Бог действительно работает, но это не значит, что на нас нет
ответственности за погибших людей.
b. Бог создает все условия для того, чтобы каждый мог познать и принять Христа. Но Он
хочет это делать вместе с человеком. Человек должен захотеть исполнить волю Божию.
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IV. Тема # 402 – Миссионерские презентации и
коммуникация
Обзор темы: Данная тема относится к созданию и оценке миссионерских методов
коммуникации.
* 01. Создание презентации и техника эффективного выступления
1. Философия
a. Самое худшее, что Вы можете сделать, готовя презентацию, это «положиться на
разумность и доброжелательность Вашей аудитории».
b. Многие докладчики считают, что им достаточно написать на слайдах презентации
нужные тексты. И тогда присутствующие, затаив дыхание, начнут вчитываться в эти
тексты.… Ну а самому докладчику останется только стоять и ждать, пока все прочтут
один слайд и, нетерпеливо выдохнув воздух, потребуют показать следующий!
c. Любой публичный доклад, любое публичное выступление – это всегда своеобразный
поединок с Вашей аудиторией, сколько бы доброжелательно она ни была настроена с
самого начала и как бы она ни стремилась Вас поддерживать в ходе Вашего
выступления.
2. Этапы создания презентации
a. Планирование презентации - это многошаговая процедура, включающая
определение целей, изучение аудитории, формирование структуры и логики подачи
материала.
(1.) Сбор информации об аудитории.
(2.) Определение основной идеи презентации.
(3.) Подбор дополнительной информации.
(4.) Планирование вступления.
(5.) Создание структуры презентации.
(6.) Проверка логики подачи материала.
(7.) Подготовка заключения.
b. Разработка презентации - методологические особенности подготовки слайдов
презентации, включая логику, содержание и соотношение текстовой и графической
информации. Заполнение слайдов информацией, причем уже в момент заполнения Вы
понимаете, что здесь Вы должны будете показать материал единым куском, а вот здесь –
части материала должны будут появляться одна за другой, по мере необходимости.
c. Репетиция презентации – это проверка и отладка созданного «изделия». Вы
проверяете – насколько удачно Вы «смонтировали» материал, насколько уместны Ваши
переходы от слайда к слайду, от видеосюжета к другому видеосюжету, от странички к
страничке. В конце концов, Вы как бы смотрите на себя со стороны и спрашиваете себя
– а насколько я и моя презентация эффективны, насколько мы достигаем намеченной
цели?
3. Требования к докладчику
a. какими характеристиками должен обладать человек, чтобы провести презентацию на
высоком уровне?
(1.) энтузиазм,
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(2.) организованность,
(3.) настрой на аудиторию,
(4.) гибкость,
(5.) правильный язык телодвижений,
(6.) чувство юмора,
(7.) хороший словарный запас,
(8.) разнообразие тона голоса,
(9.) настрой на достижение цели.
b. Отсутствие у Вас каких-то характеристик из перечисленных НЕ ДОЛЖНО
служить препятствием к Вашему выступлению!!!
(1.) Если
Вы понимаете, что каких-то характеристик нет, то Вы можете с помощью предварительной
подготовки помочь себе и "заложить" в готовящуюся Вами презентацию соответствующие моменты и
аспекты.
(2.) Итак, главное требование к докладчику: энтузиазм и настрой на достижение цели.
* 02. Определение нашего видения
1. Комментарии по поводу видения – основная мудрость
a. Каково видение? Если мы не понимаем, что Бог хочет от нас, мы никогда не сможем
ясно донести весть другим. Если мы ясно осознаем, что Бог хочет от меня, мы способны
достичь намеченные цели.
b. Для того чтобы заниматься миссионерской деятельностью необходимо получить от
Бога идею и призыв нашего призвания для миссионерской деятельность. У человека
должно быть видение своей деятельности и уверенность в том, что эта деятельность
угодна Богу. Иначе ничего не получится.
c. Прошлый опыт может формировать видение.
d. Бог обычно готовит человека для определенной деятельности, поэтому наше видение
будущей деятельности основывается на нашем прошлом.
e. Обучение для того, чтобы понимать лучше Бога.
f. Пост.
2. Насколько сегодня вы отличаетесь от того, каким были ранее?
a. Когда смотрим на видение, нужно посмотреть в прошлое, что происходило несколько
лет назад. Как поменялись цели? Этот вопрос необходимо задать и через несколько лет в
будущем.
b. Иногда мы позволяем кому-то руководить нашим будущем, вместо того, чтобы
предоставить это Богу.
c. Пребывая в христианской жизни человек меняется в сторону уподобления Христу.
Меняется видение мира, меняются наши цели и.т.д. Если мы не понимаем того, что
хотим сделать, то мы ничего и не сможем сделать. Бог действует в нашей жизни и
каким-то образом направляет нас.
d. Дети.
e. Здоровье.
f. Взаимоотношения.
g. Язык.
h. Видение будущего.
i. Образование.
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j. Финансы.
k. Ожидания других людей.
l. Мои цели.
3. Где происходит служение, в котором вы участвуете?
a. Мы должны проанализировать то, что мы делаем сегодня и как это влияет на наше
духовное возрастание во Христе, насколько мы посвящены своему служению. Ценно ли
для меня то, что я сейчас делаю, хочу ли я что-то изменить или нет…
b. Есть ли нужда в том, что я делаю?
4. В чем для меня заключается ценность того, что я делаю?
a. Достаточно ли того, что я делаю сегодня для того чтобы понять, что именно этого
хочет от меня Бог.
b. Определить ценность своего служения Богу (возможно в цифрах) и определить что
можно изменить или наоборот. Как нужно улучшить свое служение и.т.д.
c. Оценить то, что может произойти в будущем.
d. Нужно учитывать и конкуренцию. Может быть другой человек более эффективен в
этом вопросе?
5. Мысленно восстановите прошлое:
a. Как Бог работал в прошлом в моей жизни?
b. Решение принятия Христа.
c. Решение пойти обучаться в семинарию.
d. Решение смены деятельности.
e. Каков следующий шаг?
6. Вопросы, на которые нужно ответить:
a. Есть многие вопросы, которые можно и нужно задавать для того, чтобы понять: что
мы делали, что делаем или что будем делать.
b. Примерные вопросы:
(1.) почему я занимаюсь служением?
(2.) почему именно этим?
(3.) могу ли я заниматься другим делом? или я посвящен именно этому служению?
(4.) как мы определяем успех и как оцениваем его?
(5.) За сколько я мог бы продать (бросить) то, чем я занимаюсь?
(6.) есть ли смысл заниматься этим служением?
(7.) как это служение повлияет на моих близких?
(8.) Что нравится и не нравится?
(9.) Каковы духовные дары?
(10.) Насколько я отличаюсь от других?
7. Текст
a. (2Кор 11.24-27) 24 От Иудеев пять раз дано мне было по сорока [ударов] без одного;
25 три раза меня били палками, однажды камнями побивали, три раза я терпел
кораблекрушение, ночь и день пробыл во глубине [морской]; 26 много раз [был] в
путешествиях, в опасностях на реках, в опасностях от разбойников, в опасностях от
единоплеменников, в опасностях от язычников, в опасностях в городе, в опасностях в
пустыне, в опасностях на море, в опасностях между лжебратиями, 27 в труде и в
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изнурении, часто в бдении, в голоде и жажде, часто в посте, на стуже и в наготе.
b. (Прит.29:18) Без откровения свыше народ необуздан, а соблюдающий закон блажен.
(1.) О чем говорит этот текст?
c. (Быт.12:1-3) 1 И сказал Господь Авраму: пойди из земли твоей, от родства твоего и из
дома отца твоего, в землю, которую Я укажу тебе; 2 и Я произведу от тебя великий
народ, и благословлю тебя, и возвеличу имя твое, и будешь ты в благословение; 3 Я
благословлю благословляющих тебя, и злословящих тебя прокляну; и благословятся в
тебе все племена земные.
d. (Быт.15:1-7) 1 После сих происшествий было слово Господа к Авраму в видении, и
сказано: не бойся, Аврам; Я твой щит; награда твоя весьма велика. 2 Аврам сказал:
Владыка Господи! что Ты дашь мне? я остаюсь бездетным; распорядитель в доме моем
этот Елиезер из Дамаска. 3 И сказал Аврам: вот, Ты не дал мне потомства, и вот,
домочадец мой наследник мой. 4 И было слово Господа к нему, и сказано: не будет он
твоим наследником, но тот, кто произойдет из чресл твоих, будет твоим наследником. 5
И вывел его вон и сказал: посмотри на небо и сосчитай звезды, если ты можешь счесть
их. И сказал ему: столько будет у тебя потомков. 6 Аврам поверил Господу, и Он
вменил ему это в праведность. 7 И сказал ему: Я Господь, Который вывел тебя из Ура
Халдейского, чтобы дать тебе землю сию во владение.
e. (Быт.17:1-9) 1 Аврам был девяноста девяти лет, и Господь явился Авраму и сказал
ему: Я Бог Всемогущий; ходи предо Мною и будь непорочен; 2 и поставлю завет Мой
между Мною и тобою, и весьма, весьма размножу тебя. 3 И пал Аврам на лице свое. Бог
продолжал говорить с ним и сказал: 4 Я - вот завет Мой с тобою: ты будешь отцом
множества народов, 5 и не будешь ты больше называться Аврамом, но будет тебе имя:
Авраам, ибо Я сделаю тебя отцом множества народов; 6 и весьма, весьма распложу тебя,
и произведу от тебя народы, и цари произойдут от тебя; 7 и поставлю завет Мой между
Мною и тобою и между потомками твоими после тебя в роды их, завет вечный в том,
что Я буду Богом твоим и потомков твоих после тебя; 8 и дам тебе и потомкам твоим
после тебя землю, по которой ты странствуешь, всю землю Ханаанскую, во владение
вечное; и буду им Богом. 9 И сказал Бог Аврааму: ты же соблюди завет Мой, ты и
потомки твои после тебя в роды их.
f. (Неем.2:12) встал я ночью с немногими людьми, [бывшими] при мне, и никому не
сказал, что Бог мой положил мне на сердце сделать для Иерусалима; животного же не
было со мною никакого, кроме того, на котором я ехал.
g. (Неем.1:3,4) 3 И сказали они мне: оставшиеся, которые остались от плена, [находятся]
там, в стране [своей], в великом бедствии и в уничижении; и стена Иерусалима
разрушена, и ворота его сожжены огнем. 4 Услышав эти слова, я сел и заплакал, и
печален был несколько дней, и постился и молился пред Богом небесным.
h. (Неем.2:4,5) 4 И сказал мне царь: чего же ты желаешь? Я помолился Богу небесному 5
и сказал царю: если царю благоугодно, и если в благоволении раб твой пред лицем
твоим, то пошли меня в Иудею, в город, [где] гробы отцов моих, чтоб я обстроил его.
i. (1Цар.17:34-37) 34 И сказал Давид Саулу: раб твой пас овец у отца своего, и когда,
бывало, приходил лев или медведь и уносил овцу из стада, 35 то я гнался за ним и
нападал на него и отнимал из пасти его; а если он бросался на меня, то я брал его за
космы и поражал его и умерщвлял его; 36 и льва и медведя убивал раб твой, и с этим
Филистимлянином необрезанным будет то же, что с ними, потому что так поносит
воинство Бога живаго. 37 И сказал Давид: Господь, Который избавлял меня от льва и
медведя, избавит меня и от руки этого Филистимлянина. И сказал Саул Давиду: иди, и
да будет Господь с тобою.
j. (1Цар.17:45-48) 45 А Давид отвечал Филистимлянину: ты идешь против меня с мечом
и копьем и щитом, а я иду против тебя во имя Господа Саваофа, Бога воинств
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Израильских, которые ты поносил; 46 ныне предаст тебя Господь в руку мою, и я убью
тебя, и сниму с тебя голову твою, и отдам трупы войска Филистимского птицам
небесным и зверям земным, и узнает вся земля, что есть Бог в Израиле; 47 и узнает весь
этот сонм, что не мечом и копьем спасает Господь, ибо это война Господа, и Он предаст
вас в руки наши. 48 Когда Филистимлянин поднялся и стал подходить и приближаться
навстречу Давиду, Давид поспешно побежал к строю навстречу Филистимлянину.
k. (1Цар.25:15-18) 15 а эти люди очень добры к нам, не обижали нас, и ничего не
пропало у нас во все время, когда мы ходили с ними, быв в поле; 16 они были для нас
оградою и днем и ночью во все время, когда мы пасли стада вблизи их; 17 итак подумай
и посмотри, что делать; ибо неминуемо угрожает беда господину нашему и всему дому
его, а он - человек злой, нельзя говорить с ним. 18 Тогда Авигея поспешно взяла двести
хлебов, и два меха с вином, и пять овец приготовленных, и пять мер сушеных зерен, и
сто связок изюму, и двести связок смокв, и навьючила на ослов.
l. (Ис.6:1-10) 1 В год смерти царя Озии видел я Господа, сидящего на престоле высоком
и превознесенном, и края риз Его наполняли весь храм. 2 Вокруг Него стояли
Серафимы; у каждого из них по шести крыл: двумя закрывал каждый лице свое, и двумя
закрывал ноги свои, и двумя летал. 3 И взывали они друг ко другу и говорили: Свят,
Свят, Свят Господь Саваоф! вся земля полна славы Его! 4 И поколебались верхи врат от
гласа восклицающих, и дом наполнился курениями. 5 И сказал я: горе мне! погиб я! ибо
я человек с нечистыми устами, и живу среди народа также с нечистыми устами, - и глаза
мои видели Царя, Господа Саваофа. 6 Тогда прилетел ко мне один из Серафимов, и в
руке у него горящий уголь, который он взял клещами с жертвенника, 7 и коснулся уст
моих и сказал: вот, это коснулось уст твоих, и беззаконие твое удалено от тебя, и грех
твой очищен. 8 И услышал я голос Господа, говорящего: кого Мне послать? и кто
пойдет для Нас? И я сказал: вот я, пошли меня. 9 И сказал Он: пойди и скажи этому
народу: слухом услышите - и не уразумеете, и очами смотреть будете - и не увидите. 10
Ибо огрубело сердце народа сего, и ушами с трудом слышат, и очи свои сомкнули, да не
узрят очами, и не услышат ушами, и не уразумеют сердцем, и не обратятся, чтобы Я
исцелил их.
m. (Иер.1:4-19) 4 И было ко мне слово Господне: 5 прежде нежели Я образовал тебя во
чреве, Я познал тебя, и прежде нежели ты вышел из утробы, Я освятил тебя: пророком
для народов поставил тебя. 6 А я сказал: о, Господи Боже! я не умею говорить, ибо я
еще молод. 7 Но Господь сказал мне: не говори: "я молод"; ибо ко всем, к кому пошлю
тебя, пойдешь, и все, что повелю тебе, скажешь. 8 Не бойся их; ибо Я с тобою, чтобы
избавлять тебя, сказал Господь. 9 И простер Господь руку Свою, и коснулся уст моих, и
сказал мне Господь: вот, Я вложил слова Мои в уста твои. 10 Смотри, Я поставил тебя в
сей день над народами и царствами, чтобы искоренять и разорять, губить и разрушать,
созидать и насаждать. 11 И было слово Господне ко мне: что видишь ты, Иеремия? Я
сказал: вижу жезл миндального дерева. 12 Господь сказал мне: ты верно видишь; ибо Я
бодрствую над словом Моим, чтоб оно скоро исполнилось. 13 И было слово Господне
ко мне в другой раз: что видишь ты? Я сказал: вижу поддуваемый ветром кипящий
котел, и лицо его со стороны севера. 14 И сказал мне Господь: от севера откроется
бедствие на всех обитателей сей земли. 15 Ибо вот, Я призову все племена царств
северных, говорит Господь, и придут они, и поставят каждый престол свой при входе в
ворота Иерусалима, и вокруг всех стен его, и во всех городах Иудейских. 16 И
произнесу над ними суды Мои за все беззакония их, за то, что они оставили Меня, и
воскуряли фимиам чужеземным богам и поклонялись делам рук своих. 17 А ты
препояшь чресла твои, и встань, и скажи им все, что Я повелю тебе; не малодушествуй
пред ними, чтобы Я не поразил тебя в глазах их. 18 И вот, Я поставил тебя ныне
укрепленным городом и железным столбом и медною стеною на всей этой земле, против
царей Иуды, против князей его, против священников его и против народа земли сей. 19
Они будут ратовать против тебя, но не превозмогут тебя; ибо Я с тобою, говорит
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Господь, чтобы избавлять тебя.
n. (Деян.13:1-3) 1 В Антиохии, в тамошней церкви были некоторые пророки и учители:
Варнава, и Симеон, называемый Нигер, и Луций Киринеянин, и Манаил, совоспитанник
Ирода четвертовластника, и Савл. 2 Когда они служили Господу и постились, Дух
Святый сказал: отделите Мне Варнаву и Савла на дело, к которому Я призвал их. 3
Тогда они, совершив пост и молитву и возложив на них руки, отпустили их.
o. 3Цар 18. 1По прошествии многих дней было слово Господне к Илии в третий год:
пойди и покажись Ахаву, и Я дам дождь на землю. 2 И пошел Илия, чтобы показаться
Ахаву. Голод же сильный был в Самарии. 3 И призвал Ахав Авдия, начальствовавшего
над дворцом. Авдий же был человек весьма богобоязненный, 4 и когда Иезавель
истребляла пророков Господних, Авдий взял сто пророков, и скрывал их, по пятидесяти
человек, в пещерах, и питал их хлебом и водою. 5 И сказал Ахав Авдию: пойди по земле
ко всем источникам водным и ко всем потокам на земле, не найдем ли где травы, чтобы
нам прокормить коней и лошаков и не лишиться скота. 6 И разделили они между собою
землю, чтобы обойти ее: Ахав особо пошел одною дорогою, и Авдий особо пошел
другою дорогою. 7 Когда Авдий шел дорогою, вот, навстречу ему идет Илия. Он узнал
его и пал на лице свое и сказал: ты ли это, господин мой Илия? 8 Тот сказал ему: я;
пойди, скажи господину твоему: "Илия здесь". 9 Он сказал: чем я провинился, что ты
предаешь раба твоего в руки Ахава, чтоб умертвить меня? 10 Жив Господь Бог твой! нет
ни одного народа и царства, куда бы не посылал государь мой искать тебя; и когда ему
говорили, [что тебя] нет, он брал клятву с того царства и народа, что не могли отыскать
тебя; 11 а ты теперь говоришь: "пойди, скажи господину твоему: Илия здесь". 12 Когда я
пойду от тебя, тогда Дух Господень унесет тебя, не знаю, куда; и если я пойду
уведомить Ахава, и он не найдет тебя, то он убьет меня; а раб твой богобоязнен от
юности своей. 13 Разве не сказано господину моему, что я сделал, когда Иезавель
убивала пророков Господних, как я скрывал сто человек пророков Господних, по
пятидесяти человек, в пещерах и питал их хлебом и водою? 14 А ты теперь говоришь:
"пойди, скажи господину твоему: Илия здесь"; он убьет меня. 15 И сказал Илия: жив
Господь Саваоф, пред Которым я стою! сегодня я покажусь ему. 16 И пошел Авдий
навстречу Ахаву и донес ему. И пошел Ахав навстречу Илии. 17 Когда Ахав увидел
Илию, то сказал Ахав ему: ты ли это, смущающий Израиля? 18 И сказал Илия: не я
смущаю Израиля, а ты и дом отца твоего, тем, что вы презрели повеления Господни и
идете вслед Ваалам; 19 теперь пошли и собери ко мне всего Израиля на гору Кармил, и
четыреста пятьдесят пророков Вааловых, и четыреста пророков дубравных, питающихся
от стола Иезавели. 20 И послал Ахав ко всем сынам Израилевым и собрал всех пророков
на гору Кармил. 21 И подошел Илия ко всему народу и сказал: долго ли вам хромать на
оба колена? если Господь есть Бог, то последуйте Ему; а если Ваал, то ему последуйте.
И не отвечал народ ему ни слова. 22 И сказал Илия народу: я один остался пророк
Господень, а пророков Вааловых четыреста пятьдесят человек. 23 пусть дадут нам двух
тельцов, и пусть они выберут себе одного тельца, и рассекут его, и положат на дрова, но
огня пусть не подкладывают; а я приготовлю другого тельца и положу на дрова, а огня
не подложу; 24 и призовите вы имя бога вашего, а я призову имя Господа Бога моего.
Тот Бог, Который даст ответ посредством огня, есть Бог. И отвечал весь народ и сказал:
хорошо. 25 И сказал Илия пророкам Вааловым: выберите себе одного тельца и
приготовьте вы прежде, ибо вас много; и призовите имя бога вашего, но огня не
подкладывайте. 26 И взяли они тельца, который дан был им, и приготовили, и
призывали имя Ваала от утра до полудня, говоря: Ваале, услышь нас! Но не было ни
голоса, ни ответа. И скакали они у жертвенника, который сделали. 27 В полдень Илия
стал смеяться над ними и говорил: кричите громким голосом, ибо он бог; может быть,
он задумался, или занят чем-либо, или в дороге, а может быть, и спит, так он проснется!
28 И стали они кричать громким голосом, и кололи себя по своему обыкновению
ножами и копьями, так что кровь лилась по ним. 29 Прошел полдень, а они все еще
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бесновались до самого времени вечернего жертвоприношения; но не было ни голоса, ни
ответа, ни слуха. 30 Тогда Илия сказал всему народу: подойдите ко мне. И подошел весь
народ к нему. Он восстановил разрушенный жертвенник Господень. 31 И взял Илия
двенадцать камней, по числу колен сынов Иакова, которому Господь сказал так:
Израиль будет имя твое. 32 И построил из сих камней жертвенник во имя Господа, и
сделал вокруг жертвенника ров, вместимостью в две саты зерен, 33 и положил дрова, и
рассек тельца, и возложил его на дрова, 34 и сказал: наполните четыре ведра воды и
выливайте на всесожигаемую жертву и на дрова. Потом сказал: повторите. И они
повторили. И сказал: сделайте [то же] в третий раз. И сделали в третий раз, 35 и вода
полилась вокруг жертвенника, и ров наполнился водою. 36 Во время приношения
вечерней жертвы подошел Илия пророк и сказал: Господи, Боже Авраамов, Исааков и
Израилев! Да познают в сей день, что Ты один Бог в Израиле, и что я раб Твой и сделал
все по слову Твоему. 37 Услышь меня, Господи, услышь меня! Да познает народ сей,
что Ты, Господи, Бог, и Ты обратишь сердце их [к Тебе]. 38 И ниспал огонь Господень и
пожрал всесожжение, и дрова, и камни, и прах, и поглотил воду, которая во рве. 39
Увидев [это], весь народ пал на лице свое и сказал: Господь есть Бог, Господь есть Бог!
40 И сказал им Илия: схватите пророков Вааловых, чтобы ни один из них не укрылся. И
схватили их, и отвел их Илия к потоку Киссону и заколол их там. 41 И сказал Илия
Ахаву: пойди, ешь и пей, ибо слышен шум дождя. 42 И пошел Ахав есть и пить, а Илия
взошел на верх Кармила и наклонился к земле, и положил лице свое между коленами
своими, 43 и сказал отроку своему: пойди, посмотри к морю. Тот пошел и посмотрел, и
сказал: ничего нет. Он сказал: продолжай [это] до семи раз. 44 В седьмой раз тот сказал:
вот, небольшое облако поднимается от моря, величиною в ладонь человеческую. Он
сказал: пойди, скажи Ахаву: "запрягай [колесницу твою] и поезжай, чтобы не застал
тебя дождь". 45 Между тем небо сделалось мрачно от туч и от ветра, и пошел большой
дождь. Ахав же сел в колесницу, и поехал в Изреель. 46 И была на Илии рука Господня.
Он опоясал чресла свои и бежал пред Ахавом до самого Изрееля.
p. Это примеры свидетельствуют о том, что Бог призывал людей что-то делать.
Изучение текстов помогает увидеть, как Бог действовал в прошлом.
q. Если бы вы должны были использовать данные Богом дары, таланты и возможности
наилучшим способом, чем бы вы занимались?
r. Лучшее использование.
8. Чем вы хотите заниматься?
9. Напишите одним предложением, к какой деятельности Бог вас направляет.
“PARTNERS IN MISSIONS участвует в подготовке национальных лидеров для
служения и производстве учебных материалов в бывшем Советском Союзе.”
a. Нужно четко представлять свои планы и свое видение.
* 03. Исследование и планирование
1. Какую информацию легко достать?
a. Миссионерскую деятельность необходимо исследовать и планировать. Для этого мы
должны иметь определенную информацию.
b. Есть информация, которую легко собрать. Есть информация полезная. Есть менее
важная и труднодоступная. Но мы должны исследуя дело собрать по возможности как
можно больше информации о местности, культуре, деятельности других миссионеров
и.т.д.
c. Информация о стране и христианстве.
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d. Такую информацию можно найти в Интернете, книгах и т.д.
2. Какая информация была бы полезной?
a. Какие вопросы люди могут спросить о стране, вере, богословии?
b. Необходимо сделать список вопросов, которые люди могут задать.
c. Если бы вы собирались дать деньги на это служение, то что вы хотели бы знать?
3. Где я могу найти всеобъемлющую информацию?
a. Мы должны обладать большей информацией, чем люди, которые спрашивают.
4. Информация должна стать «личной», потому что просто факты
неинтересны.
a. Это очень важный момент. Информация должна затрагивать эмоции. Коммуникация
должна стать личной и затрагивать сердце.
b. Простые факты неинтересны.
5. Придайте информации осмысленную и понятную форму.
a. В информации должна быть структурированность.
b. Документ или база данных. Такие документы могут содержать всю информацию и все
ответы на потенциальные вопросы даже если эта информация никогда не пригодится.
6. Что такое план действия?
a. Что вы будете делать как миссионер?
b. Это можно и не пояснять в деталях, но обязаны эти детали знать.
c. Вы должны представлять данную информацию в понятной, доступной и краткой
форме.
7. Что спонсорам нужно знать о месте, обо мне, и о труде, чтобы принять
решение помочь?
a. Презентация должна иметь ядро, вокруг которого все строится.
b. В этом ядре должен присутствовать и финансовый аспект
* 04. Составление бюджета и поиск финансирования
1. Почему Богу стоит тратить деньги на этот проект?
a. Прежде чем просить денег у спонсоров, нужно быть уверенным, что это необходимо.
То есть выгодно ли Богу тратить деньги на этот проект?
b. Кого нужно просить о помощи? Есть люди, которых просить более
предпочтительней, поскольку они к нам ближе: богословски, этнически и т.д.
c. Очень важно понимать, что для того чтобы просить деньги, не надо выбирать только
богатых. Нужно дать возможность как можно большему количеству людей
поучаствовать в проекте, угодном Богу.
2. Сколько денег вам нужно и зачем?
a. Нужно давать людям достаточно информации, чтобы у них не возникало вопросов.
b. Нужно четко знать и обосновывать количество денег на проект.
c. Этот финансовый документ можно предоставлять в категориях, однако необходимо
иметь и более подробный список предстоящих затрат.
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d. Краткая форма может звучать так: «Мне необходимо 500$/мес». Фактически это то,
что люди могут четко уяснить и помнить.
3. Откуда возьмутся эти деньги?
a. Необходимо сделать список потенциальных спонсоров.
4. Как я расскажу о нуждах потенциальным спонсорам?
a. Что я буду отсылать в отчетах?
b. Как планировать встречи?
5. Как люди будут жертвовать и как их дар будет получен?
a. Как я сообщу эту информацию и как смогу отчитаться за проделанную работу, так
люди и будут жертвовать на нее.
b. Есть определенный процесс получения денег. Если нет системы бухгалтерии, то
начинаются проблемы. Это справедливо для поместной церкви. Есть ответственность
давать деньги, а также ответственность их брать.
6. «Люди дают тем, кого они знают, кому доверяют и о ком заботятся»
a. Если есть отношения и чувства, то люди поддержат.
7. Спонсоры дают не на нужды, а «людям», которые поддерживают с ними
связь.
a. Надо понимать, что люди дают деньги не на нужду, а тем, кому они доверяют, кого
знают… Деньги даются всегда не на материальные ценности, а конкретным людям.
b. Если есть какие-то чувства, тогда будут и деньги.
8. Почему люди не жертвуют:
a. Часто люди не дают, потому что не знают или не понимают чего-то.
(1.) недостаток видения проблемы;
(2.) недоверие миссионеру;
(3.) плохая работа или плохое ее освещение;
b. Часть финансовой информации должна быть в сути (ядре) презентации.
* 05. Личная презентация
1. Что сказать?
a. Имеется ввиду общая информация, а не конкретное предложение.
b. Как я могу организовать информацию, чтобы получилась история, которая
затрагивает эмоции людей?
c. Лучше записать презентацию слово в слово. Предполагается, что презентация будет
представляться несколько раз. В дальнейшем можно менять детали презентации.
d. Личная информация+факты+эмоции.
2. Чтобы проиллюстрировать вашу «историю», вы можете добавить слайды и
графику.
a. После рукописи можно добавить графику. Используйте графику для иллюстрации
того, о чем говорите, а не наоборот. Часто бывает искушение придумать текст под
хорошую фотографию.
(1.) текст идет перед картинкой;
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(2.) изображения и графика вторичны;
(3.) очень важно, чтобы люди уделяли больше внимания тексту, а не изображениям.
3. Где это сказать?
a. Во время проповеди, молодежного общения, братского совета и т.д. Все зависит от
ситуации и конкретной церкви.
4. Оценка миссионерских проектов:
a. Оценивая миссионерские проекты, можно задавать соответствующие вопросы:
(1.) Наблюдается ли прогресс?
(2.) Используются ли инновации?
(3.) Растет ли он в размере и влиянии?
(4.) Что уже было сделано?
(5.) Есть ли ясная цель и стратегия?
(6.) Эффективны ли планы?
* 06. Вэб Сайт
a. Преимущество: практически не ограничен размером и временем. Всегда есть доступ к
любой информации.
b. Технология создания сайта поясняется в лекции «Создание Web-сайтов» курса
«Информационные Технологии».
2. Что является «ядром презентации»?
a. Ядром презентации является главная идея, которая должна быть на главной странице.
3. Стартовая страница должна содержать короткую формулировку ядра
презентации
4. Одна дополнительная страница должна содержать все ядро презентации
5. Другие страницы должны дополнять информацию и отвечать на все
вопросы
6. Вы должны включить способ для контакта или ответа.
a. Физический адрес, e-mail, skype
* 07. Печатные материалы
a. Это простейший вариант использования презентации в качестве раздаточного
материала или печатного дополнения к выступлению.
2. Что является «ядром презентации»?
a. Суть информации остается та же.
b. При печатании особого материала могут использоваться другие возможности
использования печатных материалов. В виде книжечки, складывающихся брошюр и.т.д.
c. На главной странице пишется цель. В центре говорится о деятельности, в заключении
финансовая информация и общие проблемы.
3. Что я вижу в первые 10 секунд?
a. Важно то, что человек увидит в первые 10 секунд. Увиденное говорит человеку о том,
стоит ли читать.
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b. Очень важен вид. Если на первой странице только один текст мелким шрифтом, то
большая вероятность того, что люди не станут читать буклет.
4. Это должно обладать сильным визуальным, также как и смысловым
воздействием.
a. Последовательность и структурированность материала.
b. Выделение необходимых (главных) пунктов.
c. Документы, выполненные с высоким контрастом (имеется в виду контраст текста и
бумаги) дают гораздо больший эффект в сравнении с цветной печатью на цветной
бумаге.
d. Самый лучший результат дает традиционная печать черным шрифтом на белом фоне,
цветной темный текст на светлом фоне или светлый на темном дают тоже неплохой
результат, но менее эффективный. Так что запомните: создавая высокий контраст между
текстом, графикой и фоном Вы движетесь в правильном направлении!
e. Заключение текста в рамку повышает эффект читабельности и усвояемости на 20% по
сравнению с текстом, рамка вокруг которого светлая и тонкая, либо с необрамленным
текстом.
f. Было установлено, что определенные слова оказывают больший эффект по сравнению
с остальными.
5. Фотографии – люди смотрят на фотографии.
a. Цветные печатные материалы производят больший эффект.
b. Фотографии должны быть не большими и не маленькими.
c. Необходим баланс между фотографиями и текстом.
d. Что значит фотография, когда человек на нее смотрит?
* 08. Видео презентация
a. Видео презентация - короткий презентационный видеоролик, сценарий которого
может носить как рекламный, так и чисто информативный характер.
b. Видео презентация является одним из современных и действенных средств
коммуникации.
c. Эффективность воздействия презентации может быть значительно выше, чем от
любой другого способа представления информации, т.к. демонстрируется только перед
целевой аудиторией и обладает высокой информативностью и наглядностью.
d. Технология создания видео поясняется в лекции «Аудио, Видео» курса
«Информационные Технологии».
2. Что является «ядром презентации»?
a. Ядром презентации должно стать наше видение проблемы или то, что мы уже
сделали.
3. Видео
a. Какие образы мы показываем?
b. Звуковая, видео и графическая информация оживляют рекламный материал и
обеспечивают наиболее легкое его восприятие.
c. Плохое видео может с таким же успехом вызвать отвращение и нежелание слушать.
4. Фотографии
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a. Фотографии – часть видео. Они не должны на долго застывать на экране.
b. Что значит фотография, когда человек смотрит на нее?
5. Графика (текст, картинки, диаграммы, графики)
a. Видео клип - это обычно движущееся изображение, но большинство клипов также
содержат статические надписи или графические изображения и могут включать другие
типы неподвижного изображения.
b. Очень полезно использовать графики, надписи, звуковое сопровождение, диаграммы
и.т.д.
6. Звуковое сопровождение видео
7. Музыка
a. Музыка должна соответствовать характеру презентации.
b. Знакомая музыка располагает.
8. Голос поверх
a. Видеофильм может представляться преимущественно визуальным средством, однако
звуковое сопровождение в фильмах зачастую имеет значение, ничуть не меньшее, чем
изображение на экране.
9. Все, что дольше 5 минут – слишком длинное.
a. Презентация не должна превышать 5-7 минут.
b. Не должно быть ни одного пункта, на который тратилось бы более 20 сек.
10. Видео – это движение, и любое изображение, застывшее дольше, чем на
20 секунд, – слишком длинное.
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V. Тема # 403 – История распространения Церкви
Обзор темы: Мы живем на закате 2000-летней миссионерской истории и эта история сейчас на нас
влияет. В рамках этой темы рассматриваются религиозные экспансии, которая повлияли на сегодняшнюю
миссионерскую деятельность.
* 01. Божий приоритет в истории
a. Бог работает даже в несовершенной ситуации. В какую церковь мы пошли бы, если
бы перенестись в истории назад на 1000 лет? Тогда ЕХБ не было.
b. Бог избрал Израильский народ для свидетельства другим народам, но они плохо
справлялись со своей миссией. Если израильтяне не справлялись с работой, то это не
значит, что Бог не действовал.
c. Благословение человечества и ответственность спасенных за благовестие другим
людям – это часть Божьего замысла.
d. Идея миссионерского служения пронизывает все Священное Писание.
e. Историю веры в Бога, до Иисуса Христа, можно условно разделить на 5-ть 400-летних
периодов: эпоха патриархов; эпоха египетского плена; эпоха судей; эпоха царей; эпоха
плена.
2. Эпоха Патриархов
a. ВЗ после Быт 3:15 раскрывает картину постепенного осуществления Божьего замысла
на земле.
b. Первым избранным человеком стал Авраам. С ним Бог заключил завет, дав
обетование, что чрез семя Авраама благословятся все народы.
c. Быт.12:1-3. И сказал Господь Авраму: пойди из земли твоей, от родства твоего и из
дома отца твоего, в землю, которую Я укажу тебе; и Я произведу от тебя великий народ,
и благословлю тебя, и возвеличу имя твое, и будешь ты в благословение; Я благословлю
благословляющих тебя, и злословящих тебя прокляну; и благословятся в тебе все
племена земные.
d. Семени Авраама предначертано было принести людям искупление, тем самым
выполнив волю Бога.
e. Бог не просто благословил одного человека или семейство, Он создал народ, который
мог сообщить миру весть о спасении. Завет с Авраамом предусматривал благословение
Божье через его потомков всем народам земли.
f. Бог больше не хотел сразу обращаться ко всему человечеству и решил открыться
людям так, чтобы весть о Нем передавалась от народа к народу.
3. В Египте
a. Израиль выполнял свой долг, когда находился в изгнании или плену.
b. Бог занимается спасением всех людей, даже в ущерб избранного народа.
4. Судьи
5. Цари
a. 4Цар 17 гл. говорит о насильственном поселении других народов на территории
Израиля и евангелизировались сами собой.
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6. Плен и рассеяние (диаспора)
a. каждый из выше перечисленных периодов длился около 400 лет и представлял какието изменения не только в религиозном /политическом смысле, но и в миссионерском.
7. В каждой ситуации Израиль достигал какой-то народ различными
средствами
a. добровольцы - часто не случалось, таким образом Бог использовал другие три
метода.
b. без миссионерского намерения, непреднамеренно - Иосиф, Иона, плен.
c. добровольное изменение места жительства - Руфь, Царица Савская.
d. непреднамеренное прибытие - Язычники приходили и обосновывались в одной земле
с иудеями. Примером служит 4 Царств 17.
e. Бог заинтересован во всех народах и стремится достигнуть их даже без
сотрудничества всей еврейской нации.
f. В последний период были некоторые евреи, которые действительно стремились к
евангелизации, но это происходило с целью защиты Нации.
8. Новый Завет
a. Бог всегда работает. Рим 11:13-24.
b. Многие группы людей были затронуты древним Израилем, даже при том, что это не
часто было добровольно: хананеи, египтяне, филистимляне, моавитяне, финикияне,
ассирийцы, вавилоняне, мидиетяне и римляне.
c. На ком больше ответственности, с того больше и спросится. Лук.12:47,48 «47 Раб же
тот, который знал волю господина своего, и не был готов, и не делал по воле его, бит
будет много;48 а который не знал, и сделал достойное наказания, бит будет меньше. И
от всякого, кому дано много, много и потребуется, и кому много вверено, с того больше
взыщут». Израиль не стал тем виноградником, который хотел увидеть Бог и была
привита новая "ветвь".
d. Вытекает принцип: если Евангелие пришло группе людей, то они благословлены.
Поскольку на них благословение, то они должны распространять его на окружающих.
e. Нам не нравится история. Подобно Мармонам, мы рассматриваем только раннюю
церковь и настоящую, забывая о том, какой церковь была на всем протяжении истории.
Создается чувство, что между ранней церковью и настоящим временем церковь была не
активной в своем служении. Книга Деяний свидетельствует о нежелании Иудейской
церкви привлекать к себе людей других рас и культур.
f. Мы часто учим тому, что Бог дал нам Библию и изучаем ее сегодня, но забываем о
том, что Бог делал с Библией на протяжении истории.
g. Следующие пять периодов времени - каждый приблизительно продолжительностью
400 лет, дают нам некоторое представление о распространении евангелия.
9. Римляне
a. Павел бал призван в один из греческих городов и стал лидером своего времени. Так
он понял, что евангелие может распространятся на греческом языке так же, как и на
еврейском. Павел был членом группы миссионеров, которые были посланы из
Антиохии. Именно Церковь Антиохии отправила Павла и Варнаву проповедывать
другим народам.
b. Христианство распространялось среди римской культуры. Главная причина
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распространения – иудейские гонения. Проходило распространение по крупным
городам и торговым путям.
c. Ранние христиане, как и сегодня, неохотно шли в другие места для распространения
Благой Вести. Факты свидетельствуют о том, что апостолы не покидали Иерусалим
вплоть до 70 года.
d. После Деяний апостолов христианство неуклонно распространялось по всему грекоримскому миру. За три столетия оно превратилось в официальную религию Римской
империи.
e. 90% к 400 году отождествляло свою религию с христианской. Но нельзя полностью
утверждать, что это был результат миссионерской деятельности. Существовали
политические причины, экономические и т.д.
f. Какое-то время христианство распространялось быстро, но затем динамическое
движение прерывается, наталкиваясь на культурные и социальные барьеры.
10. Варвары
a. Бог часто прибегает к жестким мерам, когда видит нежелание христиан нести Благую
весть народам других культур.
b. Приход варваров принес много крови, но из-за этого многие из них стали
христианами. Историки замечают, что варвары не так много убивали людей, уважали
жизнь и церковь. Именно поэтому Рим не был стерт с лица земли. Римляне потеряли
всю западную часть своей территории, а варвары обрели христианскую веру.
c. К концу периода христианство процветало. Стоит вспомнить расцвет во времена
Карла Великого. Тем не менее следует отметить, что христианство заканчивалось на
политических границах. Не смогли варвары преодолеть культурные преграды и не
оказали влияние на народы Скандинавии.
11. Викинги
a. К моменту появления викингов, по всей Европе уже насчитывалось свыше 1000
различных миссионерских поселений.
b. Викингов нельзя было отнести ни к христианскому миру, ни к цивилизованному.
Викинги получали удовольствие, убивая христиан, сжигая церкви, убивая монахов и
продавая их в рабство.
c. Еще одно свидетельство того, что, если христиане не идут к языческим народам – те
сами приходят к ним.
d. Надо отметить, что викингов не привлеали бы так ни церкви, ни монастыри, если бы
эти центры христианского благочестия не превратились к тому времени в средоточие
роскоши и богатства.
e. Таким образом, нашествие викингов сыграло и некоторую положительную роль в
очищении христианства от несвойственного стремления к роскоши и богатству.
12. Сарацины (Арабы / Мусульмане)
a. Во время этого периода Ордена способствуют евангелизированию арабов.
b. Крестовые походы - также "миссионерская" попытка. Крестовые походы создали
контакт и с другими странами, несмотря на то, что это негативное явление. Война
производит контакт с теми, кто находится за пределами нашей группы. Конечно, лучше
осуществлять евангелизацию без войны, но если христиане этого не делают, то Бог
использует даже войну.
c. Крестовые походы до сих пор вспоминаются с горечью мусульманами.
d. Если сами не идем евангелизировать другим народам – то будут происходить
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вторжения.
e. Урок крестовых походов состоит в том, что жертвенное служение Богу не способно
заменить понимания Божьей истинной воли.
f. Реформация. Может быть протестанты и выиграли теологически и в некоторой
степени получили возможность создавать собственные христианские традиции, они все
же совершенно не думали о своем миссионерском долге.
13. Концы земли (Период охвата всего мира)
a. Впервые в это время христианство стало мировой религией. В это периоде находимся
мы. Каково наше будущее?
b. Вопрос глобализации, технологии, коммуникации. Как все это влияет на
миссионерскую деятельность?
c. Мы находимся в этой ситуации, поэтому на нас лежит определенная ответственность.
Какие перемены происходят сейчас?
* 02. История католической миссии - обзор
1. Миссия не началась с нашей протестантской истории.
a. Римско-католические и Ортодоксальные миссии - также часть мировой сцены.
b. Миссионерская работа началась с католичества (на Западе).
2. Ульфила
a. Ульфила был миссионером четвертого столетия. Он принял арианскую форму
христианства и принес ее Готическим племенам.
3. Бонифаций
a. Английский Миссионер в Европе.
b. В VIII столетии он проповедовал немецким язычникам на языке, который они могли
понимать.
c. Он использовал силу. Он бросал вызов их богам, разрушал священные деревья,
уничтожил их святыни и строил церкви на священных местах.
d. Бонифаций также основывал монастыри.
4. Крестовые походы
a. Крестовые походы – «христианская» деятельность; христиане несли Благую Весть
мусульманским народам.
b. Были люди в то время, которые понимали, что есть способы лучше, чем крестовые
походы – Рей Лулл. Он считал, что мусульман необходимо привлекать любовью.
c. Был также инициатором и выступал за развитие колледжей, где бы обучали студентов
на арабском и других языках для того, чтобы впоследствии посылать миссионеров к
другим народам. В реальности было сделано не много.
d. Рей Лулл написал книгу о том, как надо евангелизировать мусульман. Между Западом
и Востоком очень много разного. Этот человек понимал, что есть лучший способ, чем
крестовые походы, но его так и не услышали.
5. Колониальная экспансия
a. Католическое Миссионерское Движение с 1492 по 1789 гг.
b. Христианская вера испытала международное расширение впервые в период с
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пятнадцатого по восемнадцатое столетие. Христианство стало международной
религией. Есть неразрывная связь между христианством и колониальной экспансией.
c. Испания и Португалия.
d. К тому времени Христианство пустило корни главным образом в Европе, Малой
Азии, и Северной Африке.
e. Но во время периода мы полагаем, что вера дошла до всех континентов в мире, хотя
не ко всем частям всех континентов.
6. Разные подходы к завоеванию
a. миссионерское движение было направлено в Азию и Латинскую Америку.
b. Колониальный подход Испанцев и Португальцев был разным. Испания была
направлена на Южную и Центральную Америку (1492). Испанцы стремились к полному
контролю.
c. Испанцы (канкистодоры - завоеватели) завоевывали Америку. Они только что
освободились от мусульман и начали завоевывать другие земли, насаждая христианство
насильно, не думая о культуре завоеванных народов.
d. Португалия стремилась достичь Азию. Покорение началось когда Васко де Гамма
высадился на Юге Индии. Португальцы контролировали торговлю, распространяя
христианство с учетом культуры, языка и.т.д.
e. Папа Александр 6 в 1493 заявил, что есть 2 католических стороны, между которыми
надо разделить территорию, взяв в них с собой евангелие. Он обязывал всех
колонизаторов брать с собой миссионеров и организовывать миссии и церкви на
колонизированных территориях.
f. Со временем были выявлены недостатки методов евангелизации. В 1622 Папа
Григорий XV пытался дать различные ориентиры в миссионерской деятельности,
создавая общины по принципу Propaganda Fide.
* 03. Миссия, осуществляемая испанцами
1. Испания пыталась насадить христианство и цивилизацию.
a. В городах устанавливались миссионерские станции, вокруг которых кипела жизнь и
вместе с чем пришла и цивилизация. Индусы были научены работам по сельскому
хозяйству, вследствие чего развивались различного рода ранчо фермы.
2. Четыре стадии
a. Выделяют четыре стадии в столкновении между Испанией и жителями Америки.
b. Первая стадия – захват территории. Когда две культуры встретились, то со стороны
испанцев было удивление, а со стороны уроженцев - террор. Испанцы преодолели
собственную робость используя оружие . Они не хотели понимать местную культуру, а
интересовались только торговлей. Местное население встретило испанцев враждебно.
Таким образом, отношения оставались натянутыми.
c. Вторая стадия. Испания была перенаселена. Эмигранты в Америке обосновались в доступных и плодородных областях. Высоко организованные местные культуры
испытывали недостаток в способности приспособиться к этому вторжению. Коренные
жители, которые не желали умереть молодыми в золотых рудниках и на плантациях,
должны были отступить к отдаленным областям. Но смертность была все равно
высокой. В 1492 в Гаити жило приблизительно один миллион человек. К 1510 население
насчитывало всего лишь пятьдесят тысяч.
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d. Третья стадия была стадией столкновения культур, что фактически началось во время
предыдущих стадий. Военное превосходство европейцев ощущалось, вследствие чего
истреблялись коренные американцы, или же их выселяли в неблагополучные области. В
центральной Америке есть мертвые цивилизации. Уже во время второго пребывания
Колумба между европейцами и коренными жителями на Гаити происходили сражения.
Такие кровавые инциденты бросили большую тень на историю европейцев в Америке,
чем импорт рабов из Африки. В корне всего этого лежало не только поиски золота и
желание овладеть плодородными землями, но самовыражение европейцев и
отрицательное отношения христиан к религиозным и моральным принципам местного
населения. Многие миссионеры придерживались более гуманных подходов. Но из-за
того, что церковь стала институциализированной, ее законодательство и влияние
лидеров не оставляли свободы для местных жителей.
e. Четвертая стадия - также не строго хронологическая - была фазой роста культурного
уровня и культурного глубокого проникновения. Люди действительно понимали
потребность в сотрудничестве, но на это понадобилось больше чем одно поколение.
* 04. Миссия, осуществляемая португальцами
1. Португальцы создали торговую империю и держали под своим контролем
лишь маленькие области
a. Они подавили местные религии, вытесняя высшее сословие. Они тогда создали
христианское сообщество, составленное из смешения крови низшего класса.
b. Португалия взяла власть в свои руки: в Бразилии, в прибрежных поселениях на
африканском континенте, а также в торговых крепостях Азии.
2. Два меча
a. Португалия осуществляла торговлю и хотела получить контроль над морскими
путями. Кроме того, при португальском руководстве был сделан сильный акцент на
военную и духовную силы (два меча). Использование оружия было разрешено только
потому, что папа дал право проповедовать, и проповедь осуществлялась и достигала
своих целей с помощью оружия. Духовное завоевание и завоевание мира
осуществлялись параллельно. Власти Португалии рассматривали себя независимо от
Рима по отношению к епископам и отдельным миссионерам.
b. всегда были миссионеры, которые были неудовлетворенны практикой португальцев и
хотели уехать в Индию, Китай или Японию. Одним из великих людей того времени был
Alessandro Valignano (1539-1606). Его подход отличался от обычного португальского: он
изучил уникальность других народов, он приспособился к их традициям и суждениям,
убеждал и не использовал силу, много терпел и не принимал поспешных решений.
Благодаря таким людям подход к мисси изменился и организовалась группа людей,
которые стремились трудиться независимо от португальской власти.
* 05. The Propaganda Fide -1. Полное название Propaganda Fide звучит Sacra Congregatio de Propaganda
Fide.
a. В 1622 был организован отдел Римской Церкви. Попытки централизовать
миссионерскую работу церкви были предприняты еще со времени Раймонда Лулла.
Слово "пропаганда" звучало нормально в то время. Слово "миссия" еще не
существовало, таким образом использовали средневековый термин.
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2. Многие сыграли роль в создании общины Propaganda Fide.
a. Контр Реформация
b. Понимание того, что распространение веры посредством политических сил Испании
и Португалии было ошибочным.
c. Изменения в политическом, экономическом, социальном, и культурном контексте с
появлением на международной арене Англии, Нидерландов и Франции.
d. Возрастало понимание "миссии" в целом.
e. Единство в "Церкви" должно сохранятся и все в мире должны прийти к тому, чтобы
разделять нашу веру.
3. Создание этой общины стало важным пунктом в истории Церкви
a. 1622 год. Католики изменили процесс распространения христианства. Дело касалось
не только Испании и Португалии. К этому времени произошла Реформация. Папа
Римский требовал от католиков распространения христианства и обращение
протестантов. Именно тогда произошел поворот в сознании людей и изменился подход
к "Великому поручению".
4. Первые теоретики современной миссии появились в 17 веке.
a. Были написаны руководства по миссионерству и как необходимо совершать этот
труд. Появились школы для обучения католических миссионеров.
5. Были посланы миссионеры:
a. Иезуиты пошли в Японию и приспособились к японской культуре и образу жизни.
Они учили японский язык и использовали его для христианской литературы. Большая
часть евангелизма и обучения осуществлялась местными жителями. Они не
использовали Синто, буддистские термины и понятия в донесении евангелия или для
организации церкви.
b. Второе Иезуитское направление было в Южной Индии. Роберт де Нобили стал
христианским Брамином. Он одевался как гуру или религиозный учитель, соблюдал
законы и изучил Санскрит. Он также изучил главные идеи индусской философии,
передавая христианскую доктрину максимально возможно в индусских терминах.
c. Третье направление было в Китае. Здесь китайская жизнь наблюдались и
принимались, но христианская истина была сообщена с помощью конфуцианских
понятий. Они разрешали новообращённым принимать участие в государственные и
традиционные обряды. Люди больше были социальными, а не религиозными.
6. В 1663 году в Париже была создана семинария, названная Общество
Зарубежных Миссий.
7. За океаном увеличилось число епископов.
a. Это позволило изменить статус «миссии» на статус «церкви».
8. Большим препятствием в работе католических миссий было сильное
желание насаждать Римское христианство и проведение месс на латыни.
* 06. Влияние Франции
1. Французская политика в Канаде была противоположна испанской.
a. Французы были заинтересованы в торговле. Индийцев выселяли из городов.
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Миссионерам приходилось путешествовать вместе с ними. Так индийцы становились
христианами.
2. Во французском Индокитае (нынешнем Вьетнаме) местное население
сильно гнало миссионеров.
a. Поэтому была развита политика, согласно которой обучались местные лидеры, а
затем отсылались в свою страну для миссионерской деятельности и насаждения новых
церквей. Этот шаг был успешным, а модель использовалась позже в других областях
католиками.
3. Слово «миссия»
a. Появляется слово «миссия». Главная идея миссии – попытка воссоединить католиков
и протестантов.
b. Миссионеров посылали на Восток, в Канаду, Индию, Индокитай, Китай и др.
c. Возникает новое богословие миссии (Берулл: миссия воплощенного Слова).
4. Миссионеры часто отставали национальные интересы.
a. В 1690-ых некоторые Индейцы были захвачены в Мэне и утверждали, что Иезуиты
сказали им о Марии и что она была из Франции. Ее сын Иисус был убит англичанами.
Чтобы пойти на небо и заслужить расположение Иисуса, они должны убивать англичан.
* 07. Изменяющийся мир
1. В конце 19 века французы добились лидерства над Испанией и
Португалией.
2. В конце 19 века 70% миссионеров священников и 80% миссионерок
монахинь были французами.
3. В конце 1870-х число женщин миссионерок равнялось 35000 из 60000
католических миссионеров, а к 1900 году их число составляло 53000 из 70000.
4. Также произошло обновление общего интереса к католической миссии.
Среди католиков было создано много миссионерских организаций.
5. Политический национализм пошел на спад, и возросла верность католиков
Риму. Во многих случаях миссионерская деятельность направлялась Римом.
6. Католические миссионерские методы усовершенствовались. Христианское
образование заменило меч, предшествовавший ранее крещению.
7. К 1945 году Европейцы обладали фактическим контролем над 99.5%
незападного мира. К 1970 году они утратили весь контроль за исключением
5%.
8. Это расширение государства и Церкви вместе не обязательно было
полезным.
a. Многие утверждают, что миссионеры должны пойти домой или вернуться на Запад.
Но теперь, впервые народы могут принять евангелие без навязываний политических
правил и культуры.
9. 19 век отмечен началом протестантских миссионерский усилий. (Мы
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рассмотрим это позже)
10. К 2000 году процентное отношение жителей Запада ко всему миру
уменьшилось вдвое (8%) по сравнению с 1900 годом (18%).
* 08. Православная миссия
1. Самостоятельное изучение вопроса.
* 09. История протестантской миссии
1. Протестанты в 1500 – 1800
a. Протестанты не были очень активными миссионерами с 1500 по 1700, поэтому
Католическая церковь склонила на свою сторону больше новообращённых своей
миссионерской деятельностью.
2. Почему протестанты не были активны в миссии?
3. Первое –
a. Многие протестанты считали, что Великое поручение относится только к апостолам и
подобная ответственность не распространяется на остальных людей.
4. Второе –
a. У реформаторов было достаточно проблем, они находились в бедственном
положении.
5. Третье –
a. Протестантские страны были географически изолированы от языческих стран
Африки, Азии, и Америки. Испания и Португалия были сильными католическими
странами, которые были заняты кругосветными путешествиями.
6. Четвертое –
a. У протестантов не было организационной структуры для того, чтобы посылать
миссионеров, как это было у католиков.
7. Также –
a. Самая ранняя миссионерская деятельность протестантов была также связана с
колонизацией.
b. Когда европейские Протестанты обосновались в Америке, они принесли с собой свое
"европейское" протестантство. С этим были определенные проблемы.
c. Протестанты переезжали в Америку и не меняли ничего в своих функциях и методах
работы; кроме того, переезжая в Америку протестантские церкви продолжали хранить
политическую связь с теми странами, из которых они уехали и это вносило
разобщенность между церквами, что не способствовало миссионерской работе; они не
меняли культуру и образ жизни, язык и.т.д.
8. Ранняя протестантская миссионерская деятельность
a. Миссионерская деятельность и организации небыли столь распространенными и
влиятельными.
b. Одной из первых протестантских миссий была в Дании- Галлейская Миссия, начатая
пиетистами.
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(1.) В 1705 Franz Lutkens попросили принять на работу миссионеров в восточной Индии, В Дании
никого не нашли и продолжили поиски в Галле (Германия).
(2.) Лютеранские церкви в Германии были не в состоянии поддерживать их миссионерскую работу.
Были люди, которые приехали из Галли и заинтересовали некоторых людей.
(3.) Мнигие христиане в рамках той же деноминации были против такой миссионерской работы.
9. Ранние миссионерские организации
a. Три наиболее ранних миссионерских общества существовали еще до Уильяма Кэри,
но обладали незначительным влиянием.
(1.) Общество по распространению Евангелия в Новой Англии – основано в 1649. Организация
фокусировалась на евангелизации американских индейцев.
(2.) Общество Христианского Знания – основано в 1698 как миссионерская организация в
Англиканской церкви. Организация фокусировалась на духовном росте белых колонистов в Америке.
(3.) Общество по распространению Евангелия в зарубежных странах – основано в 1701 и было
сфокусировано на английских поселенцах и аборигенах.
b. Пуритане Новой Англии: Миссия американским индейцам.
(1.) Это были протестантские попытки миссионерства, направленные на Америку. Пытались
преобразовать индейцев в христиан, похожих на членов церкви английской пуританской церкви.
(2.) Первое – проповедывалось в основном о Божьем гневе и огне пылающем.
(3.) Второе – новообращенные проходили долгие занятия перед тем, как были крещены.
(4.) Третье – христиане отделялись, чтоб на них не влиял развращенный внешний мир. Из-за такого
отделения новообращенные не могли евангелизировать других.
* 10. Сложные вопросы ранней протестантской миссии
1. Окультуривание или христианизация
a. Некоторые полагали, что определенная степень цивилизации была необходима для
людей, чтобы понять христианскую веру. Другие полагали, что, когда люди станут
христианами, они автоматически будут становиться цивилизованными.
b. Перед миссионерами-протестантами стояло ряд вопросов, которые было необходимо
решить для продолжения миссионерской работы в странах Африки и Азии. Это были
вопросы: что делать с культурой этих народов? как их христианизировать?
c. Культура многих вышеперечисленных народов была чужда христианству. Это
приводило к тому, что эти народы просто не понимали основных принципов
христианства.
d. Индия привлекла большое внимание. Организовывались большие миссионерские
структуры и образовывался особый класс уверовавших, который зависел от
миссионеров в социальном и экономическом аспектах. Как только человек обращался к
Христу, он должен был оставить свое жилье, общество и семью. Миссионеры
предоставляли в церкви оплачиваемую работу таким людям. Вследствие, миссионеры
занимали руководящую роль христианской общины и совсем немного внимания
уделялось пасторам и руководству.
2. Какого типа церковь
a. Немного позже начали понимать, какой должна быть церковь:
(1.) Самоуправление
(2.) Самоподдержка
(3.) Самовоспроизводение
b. Три пункта не всегда принимались. В большой части Африки полагали, что
африканец ниже и поэтому будет непрерывно нуждаться в европейском руководстве
веры. Таким образом, поместная церковь была уменьшена до колонии иностранной
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церкви.
c. Правильным будет то, если обучив руководителя передать управление церковью
местному населению.
(1.) Рост церкви и увеличение количества церквей должно происходить под управлением местного
населения без особо активного участия миссионеров.
(2.) Необходимо довести церковь до такого уровня, когда она сможет самоуправляться и решать
самостоятельно любые вопросы.
(3.) Церковь должна расти и проводить миссионерскую работу открывая дочерние церкви, которые со
временем должны становиться самостоятельными.
d. В НЗ в церквях было самоуправление, самоподдержка и самовоспроизведение.
3. Благовестие, образование и медицина стали трио в миссии
a. Благовестие, образование и медицина стали основанием для миссионерской работы в
странах третьего мира.
b. Миссионеры обучали людей, оказывали им медицинскую помощь и проповедовали
Евангелие.
c. Легче зарабатывать деньги будучи врачом, нежели пастырем. Многие миссии в
Африке организовывали школы, в которых образование было лучше, чем в
государственных.
d. Социальные проекты.
4. Компромисс
a. Соглашение между церквями различных деноминаций в определенной области на
определенной территории. Южные Баптисты работают с регистрированными
баптистами Украины, в то же время не регистрированные работают с не
регистрированными.
b. Проблема возникает с деноминациями, которые вы считаете либеральными. К
примеру, вы считаете, что провозглашаемое евангелие не является спасающим
евангелием.
c. Ранее миссионеры договаривались между собой, находя компромиссы. Одни
деноминации евангелизировали одни местности, а другие - другие. Но впоследствии это
ушло.
* 11. Медленный прогресс
1. Правда, что язычник сидит во тьме и нуждается в христианском свете. Но
он не знает, что он во тьме, и не торопится принимать зарубежный свет.
2. Адонирам Джадсон был первым американским миссионером и в 1813 году
поехал в Рангун. Спустя 6 лет у него появился первый обращенный.
3. Роберт Моррисон был первым протестантским миссионером в Китае, и ему
потребовалось семь лет, чтобы обратился первый человек.
4. Первые методисты трудились в Замбии 13 лет, прежде чем крестили
первых новообращенных.
5. Американские конгрегационалистские миссионеры трудились в Таиланде с
1831 года и через 18 лет оставили это служение, не обратив ни одного
человека.
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(1.) Чаще всего ранняя миссионерская деятельность не приносила больших результатов. Иногда люди
откликаются быстро, иногда этого не происходит.
(2.) Американские Баптисты трудились в Тайланде и за 17 лет не крестили ни одного тайландца.
(3.) Американские пресвитериане впервые приехали в Тайланд в 1840 и трудились 19 лет прежде, чем
крестили первого тайландца.
* 12. Факторы, влияющие на миссионерскую деятельность
протестантов
1. Английский язык
a. Большая часть миссионерской деятельности осуществлялась англоязычными людьми.
В 1900 было 13 600 католических и протестантских миссионеров.
b. 5 900 были британцами
c. 4 100 были американцами
d. 75 % общего количества были англоязычными
2. Путешествие
a. Путешествовать можно было дешевле и быстрее.
b. Паровые двигатели ускорили передвижение, а телеграф и телефон ускорили
коммуникацию.
3. Мир
a. Мир стал более стабильным.
b. Политический мир позволял распространять миссионерскую деятельность.
4. Глобальный интерес
a. Как и война открывает глаза на остальные части мира, также и путешествия
открывают невиданное раннее. Люди вокруг не похожи религиозно на нас и нас это
стимулирует в миссионерском смысле.
5. Благополучие
a. Индустриальная революция принесла с собой богатство.
b. Западное богатство помогает оплачивать западное миссионерство. Ранняя церковь
осуществляла это без спонсоров, но все же, это один из факторов, который влияет на
миссионерскую деятельность.
6. Перевод Библии
a. Из-за реформации протестанты поняли, что Библия – неотъемлемая часть
миссионерской деятельности, поэтому фокусировали внимание на школах и переводах
Библии.
* 13. Три периода протестантской миссионерской деятельности –
первый период – 1792-1865
1. Кому адресовано Великое Поручение?
a. Молодой человек (30 лет) бросил вызов группе служителей вопросом: почему
Великое Поручение не относится к ним? Нажил при этом себе немало неприятностей.
b. Они ответили ему: «Если Бог решил завоевать язычников, то сделает это без нашей и
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без твоей помощи». В результате появился ответ Кэри в виде книги "Исследования
обязанностей христиан по использованию средств для обращения язычников".
2. Вильям Кэри
a. Этим человеком был Уильям Кэри, и маленькая книга заставила его друзей создать
маленькое миссионерское общество, т.е. то самое "средство", о котором он говорил.
b. Уильяму Кэри удалось заручиться лишь минимальной поддержкой верующих, ну а
книга стала хорошим руководством протестантского миссионерского движения.
3. Модель
a. Созданная организация не была очень прочной, но она способствовала поездке в
Индию. Важная вещь заключается в том, что эта модель стала известной в
англоязычном мире.
b. Со временем правота Кэри стала очевидной, особенно в том, что касалось
организованных форм миссионерских обществ, способствующих успеху движения в
целом.
4. Другие протестанты
a. Кэри не был первым миссионерским миссионером.
b. В течение многих лет Моравия посылала своих людей в Гренландию, Америку и
Африку. Но книга Кэри в соединении с евангельским пробуждением ускорила процесс
прозрения протестантов и изменила жизнь по обе стороны Атлантического океана.
5. Другие общества
a. Были организованы и другие общества: второе – в Лондоне, затем два было
организовано в Шотландии, одно в Голландии и некоторые в Штатах.
6. Женщины
a. Женщины принимали непосредственное участие в работе организаций, собирали
деньги, были активными в церкви.
7. Это было время большой жертвенности.
a. До 1775 вся миссионерская деятельность и экспедиции терпели провал.
b. В течение первых 60 лет этого периода очень немногие миссионеры жили не больше
чем два года в Африке. Во время этого периода, 19 из 20 умирали почти по прибытию в
миссионерскую область.
8. В это время развивалась миссионерская стратегия.
a. Была большая свобода в церкви для самоконтроля.
b. Была хорошая миссионерская стратегия
c. Цель миссий состояла в том, чтобы создать национальные церкви с национальными
пасторами и лидерами. Как только это было достигнуто, миссионер начинал работать в
другой области.
9. Четыре стадии миссионерской стратегии:
a. Первые шаги. Установление контакта с данным однородным сообществом. Наряду с
другими качествами от миссионера требуются лидерские способности. Отсутствие
верующих, нет сотрудников. Миссионер должен делать всю работу самостоятельно.
b. Родительская забота. Работа по подготовке местных лидеров общин. Миссионер
должен обладать преподавательскими способностями. Молодая церковь подобна
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подрастающему ребенку, а миссия – заботливым родителям. Но «родители» должны
избегать покровительственного тона в общении с «детьми».
c. Партнерство. Национальные лидеры работают совместно с миссионерами. Необходим
переход от отношений «родители - дети» к равноправным отношениям взрослых людей.
Такая перемена представляет трудность для обеих сторон, но очень важна в становлении
национальной церкви.
d. Участие в качестве гостя. Миссионеры уже не равноправные партнеры и могут
принимать участие в делах общины только по приглашению. Взрослая национальная
церковь начинает самостоятельно решать все свои дела. Одновременно миссия может
начинать осуществлять миссионерскую деятельность в другом месте.
10. К 1865 году было достигнуто согласие, что миссионеру следует вернуться
домой, когда он исчерпает себя в работе.
a. В основном внимание было сосредоточено на побережье Азии и Африки и близ
лежащих районах, поэтому миссионеры по завершению уезжали домой.
b. Пример миссионерской деятельности в Уругвае.
* 14. Три периода протестантской миссионерской деятельности –
второй период – 1865-1980
1. Хадсон Тейлор искал возможности достичь людей в континентальном
Китае.
a. Ему пытались возразить, что в Китай практически невозможно добраться. Он не имел
университетского образования – закончил только медицинский колледж; не было у него
и достаточной миссиологической подготовки, хотяон успел прославиться неординарным
поведением во время недолгой миссионерской работы. Хадсон организовал Китайскую
Внутреннюю Миссию, которая стала самой эффективной организацией того времени
включала в себя свыше 6000 миссионеров, работавших преимущественно в глубинных
регионах Китая.
b. Только через 20 лет появилась еще одна организация, присоединившаяся к миссии
Тейлора для работы в труднодоступных удаленных местах. Многие христиане не
понимали необходимости новых форм работы. Все существующие в то время
миссионерские организации уделяли основное внимание подготовке миссий для работы
на побережьях Азии и Африки или на островах Тихого океана. Люди спрашивали:
«зачем идти в глубинные территории, если еще не закончена работа в доступных
регионах на побережьях?». В результате, были организованы новые миссионерские
организации.
2. Студенческое движение
a. В это время действовало также массовое студенческое миссионерское движение.
b. Студенческое добровольческое движение зарубежных миссий стало самой мощной
миссионерской организацией во всей истории христианского движения.
c. В 1880-ых и 90-ых в мире было в 37 раз меньше студентов, чем сегодня. Но у этого
движения было 100 000 добровольцев, посвятивших свою жизнь миссионерской работе.
Приблизительно 20 000 из них были посланы в отдаленные регионы, а другие
поддерживали их. Они стали основателями Миссионерского движения прихожан и
приложили немалые усилия для укрепления уже существующих женских
миссионерских обществ.
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3. Студенческое движение достигло своего пика в 1920 году, но по
некоторым причинам пошло на спад:
a. Изменения в руководстве
b. Сложности в финансировании программы
c. Организация стала огромной. (руководство)
d. Сместился фокус с изучения Библии, евангелизма и национальных миссий на
взаимоотношения рас, экономическую справедливость и империализм.
e. Дух возрождения вымирал в церквях и на его месте процветал религиозный
плюрализм.
4. Изменения в стратегии
a. Студенты не всегда понимали, как старшее поколение первой эпохи перекладывали
ответственность за жизнь церкви на национальных лидеров в условиях низкого
образовательного уровня общества.
b. Миссионеры первой эпохи оставались в меньшинстве, и опыт, который они
приобрели, был оставлен без должного внимания.
c. Часто вместо того, чтобы идти дальше, новые миссионеры ставали лидерами
существующих церквей. Это было шагом назад в миссионерской стратегии.
5. К 1925 году это миссионерское движение достигло пика своего развития, а
к 1940 году было организовано столько новых растущих церквей, что
появилось чувство, что такого же прогресса можно будет добиться по всему
миру, и миссионеры скоро не будут нужны.
a. Такая ситуация продолжалась до 1980 года. К концу периода появляется идея, что
миссионерам необходимо перестать ездить в прежние места. Уже в 1967 году число
американских миссионеров начало сокращаться, причем этот процесс продолжается по
сей день.
b. К 1967 году свыше 90 % всех миссионеров из Северной Америки работали в сильных
национальных церквях.
* 15. Три периода протестантской миссионерской деятельности –
третий период – 1934 - ?
1. Два человека, относящихся к этому периоду, заслуживают особого
внимания.
2. Таунсенд отправился в Гватемалу.
a. Он заметил, что многие люди в деревнях не говорили на испанском языке. Раздавая
Священное Писание на испанском языке, он понял, что таким образом Благая весть
никогда не дойдет до народа Гватемалы. Один из гватемальцев спросил его: "Если Ваш
Бог настолько умен, почему не может он говорить на нашем языке?"
b. Таунсенд видел, что было все еще много недостигнутых границ и стремился донести
Благую Весть к племенным народам на их родном языке.
c. Он основал организацию по переводу Библии «Уиклиф», чтобы достичь 5000 племен
и народов.
d. Сегодня в этой организации работает более 4000 человек.
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3. Дональд МакГавран
a. В то же время как Таусенд обнаруживал племена, Дональд МакГавран обнаружил
социальные барьеры Индии или "однородные группы " людей.
b. Он понял, что были различные социальные и культурные группы в пределах общества
и что евангелие свободно не распространяется из-за социальных барьеров. Но как
только через социальный барьер проникало евангелие, тогда оно естественно
распространялось внутри этнической группы, можно было говорить, что стратегический
«мост к Богу» установлен.
c. Усилия МакГаврана сделали определенный вклад в Миссиологию и Рост Церкви.
4. Недостигнутые народы
a. Во время третьего периода все внимание было сосредоточено на недостигнутых
группах людей.
b. В 1980 г. в Эдинбурге прошла Всемирная конференция по делам зарубежных миссий.
Она была посвящена проблемам, поднятым Таунсендом и Макгавраном. Это было самое
значительное в истории собрание миссионеров.
c. Внимание уделялось недостигнутым народам.
d. 57 миссионерских организаций из стран «незападного» мира прислали на
конференцию своих делегатов.
e. В первом периоде внимание фокусировалось на побережных районах, во втором на
внутренние пределы, а в третьем на «недостигнутые народы».
f. Миссия относится не только к западному миру, но к миру в целом. В 1980 г. было 400
миссионерских организаций, находящихся в не западном мире. Эти организации
посылали более 13 000 миссионеров и это число растет.
5. Сегодня?
a. После II мировой войны и краха колониальной державы многие миссионеры
вернулись домой, и в 1967 общее количество миссионеров из Америки начало
уменьшаться (тенденция продолжался по сей день).
b. К 1967 более чем 90 % миссионеров из Северной Америки работали с
существующими местными церквями, которые были установлены в течение некоторого
времени.
c. В середине Октября 1991 г., Григорий Комендант прокомментировал существующее
положение и роль западных миссий:
d. «Мы вылечены в большое служение и переживаем многие благословения и
сложности. Двери для служения открыты. В настоящее время в миссионерской работе
задействовано 314 миссий: 14 из них действительно работают, а остальные 300
собирают деньги. Они собирают огромные деньги на большие проекты, но только 10%
из этих проектов будут завершены. Если человек работает для Божьего царства, это
значит, что и поместные церкви должны пополняться новообращенными».
* 16. Преобразование миссионерской мысли на протяжении веков
1. Раннее христианство
a. Во время раннего христианства было противостояние иудейской и христианской
культуры.
2. Эллинистическое мышление и Православная Церковь
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a. Христианство неотделимо от царя, потому царь рассматривался как Божья рука на
земле. Подчиненные царя должны прийти в Церковь. Через церковь осуществляется
спасение на земле, Бог правит на земле через царя.
b. Литургия – основа ортодоксального понимания миссии.
c. Установленная, видимая церковь – эсхатологическая надежда.
d. Наиболее яркое проявление миссии – литургия.
e. Больше присуща идея «вхождения», нежели «выхождения».
f. Евангелие провозглашается во время литургии.
g. Таким образом ортодоксальные церкви стремятся к тому, чтобы становиться
национальными.
3. Средневековое Римско-Католическое мышление
a. Произошел сдвиг фокуса с общества на индивидуальности. Царь больше не Божья
рука, происходят войны. Война начала рассматриваться как метод миссионерства –
крестовые походы.
b. Многие христиане отделяли себя от мира, создавая монастыри. Особый подъем
монашества и монастырей наблюдается в этот период. Это проявление
эсхатологического ожидания.
c. Монахов называли белыми мучениками. Они не воевали, но отдавали свою жизнь.
Были светом миру.
d. Политическая власть все время менялась, но монастыри оставались стабильными.
4. Мышление протестантской Реформации
a. Протестанты выживали.
b. Фокус сместился к пониманию оправдания по вере.
c. Проблема не в «грехах», а в «грехе». Протестанты говорили, что Божья благодать
покрывает все грехи. Не нужно отдельный грех исповедовать перед Богом, это делается
единоразово перед Богом.
d. Опять же обращается внимание на индивидуальное спасение.
e. Из семи таинств осталось два. В некоторых местах алтарь был смещен и на его месте
располагалась кафедра. В центре было Слово.
f. Протестантские церкви не могли и думать о миссинерстве в странах, где не было
протестантского правительства.
5. Современное Просвещение
a. Наблюдается определенная прогрессия в просвещении, структура и упорядоченность.
Люди стали изучать то, что находится ниже по иерархии для того, чтобы получить
знание, чтобы увидеть то, как люди рассматривают мир.
b. Бог и церковь отдалена и главным становится человек. В прошлом ассматривалась
следующая иерархичность
(1.) Бог
(2.) Церковь
(3.) Правители и аристократия
(4.) Народ
(5.) Животные, растения и предметы
c. До этого знания о творении указывали на Творца, но теперь все указывает на
человека. Бог и Церковь попадает в разряд просто идей.
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d. В Америке существует понимание отделенности церкви от государства. Миссия и
церковь не входит в понимание существующих вещей.
e. Рациональность становится во главу угла.
f. Сдвиг в вере, вера в человечество.
g. Культура становится официально атеистической, а религия чем-то личным.
h. Вера попадает в категорию «идей», а не в категорию «фактов».
i. Демократия побуждает людей делать то, что кажется им справедливым.
j. Поднимается вопрос относительно превосходства Христианской веры над другой
верой.ы
* 17. Акцент миссионерского послания в различные периоды
1. Ранний
a. Изначальный девиз миссий – «Ибо так возлюбил Бог мир, что отдал Сына Своего
Единородного, дабы всякий верующий в Него, не погиб, но имел жизнь
вечную»(Иоан.3:16).
2. Католический
a. Господин сказал рабу: пойди по дорогам и изгородям и убеди придти, чтобы
наполнился дом мой. (Лук.14:23)
3. Реформация
a. Ибо я не стыжусь благовествования Христова, потому что [оно] есть сила Божия ко
спасению всякому верующему, во-первых, Иудею, [потом] и Еллину. В нем открывается
правда Божия от веры в веру, как написано: праведный верою жив будет.(Рим.1:16,17)
4. Поздний протестантский
a. И было ночью видение Павлу: предстал некий муж, Македонянин, прося его и говоря:
приди в Македонию и помоги нам. (Деян.16:9)
b. И проповедано будет сие Евангелие Царствия по всей вселенной, во свидетельство
всем народам; и тогда придет конец. (Матф.24:14)
5. Богословие освобождения
a. Вор приходит только для того, чтобы украсть, убить и погубить. Я пришел для того,
чтобы имели жизнь и имели с избытком. (Иоан.10:10)
b. И пришел в Назарет, где был воспитан, и вошел, по обыкновению Своему, в день
субботний в синагогу, и встал читать. Ему подали книгу пророка Исаии; и Он, раскрыв
книгу, нашел место, где было написано:Дух Господень на Мне; ибо Он помазал Меня
благовествовать нищим, и послал Меня исцелять сокрушенных сердцем, проповедывать
пленным освобождение, слепым прозрение, отпустить измученных на свободу,
проповедывать лето Господне благоприятное. (Лук.4:16-19)
6. Сегодня
a. И приблизившись Иисус сказал им: дана Мне всякая власть на небе и на земле. Итак
идите, научите все народы, крестя их во имя Отца и Сына и Святаго Духа, уча их
соблюдать все, что Я повелел вам; и се, Я с вами во все дни до скончания века. Аминь.
(Матф.28:18-20)
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VI. Тема # 404 – Стратегия Миссии
Обзор темы: В истории в различных культурных условиях, для осуществления
миссионерских задач применялись разные подходы и стратегии. В данной теме
рассматриваются различные подходы, которые применялись в прошлом, а также
предлагаются стратегии, использующиеся в наше время.
* 01. Структура Миссии - Структура в Новом Завете
1. Христианская синагога
a. Что мы называем Церковью Нового Завета - в основном христианскую синагогу.
b. Молитвенное служение и руководство - отражение методов синагоги.
c. Ежедневная забота о вдовах также имеет место в синагоге.
d. (Иакова 2:2) В русском переводе используется Слово "собрание", в оригинале слово «синагога».
e. За 100 лет до Христа евреи начали строить синагоги во многих новых областях.
(1.) Это было хорошее начало для распространения христианства.
(2.) (Деян.15:21) Ибо [закон] Моисеев от древних родов по всем городам имеет проповедующих его и
читается в синагогах каждую субботу.
f. Павел посещал синагоги как место первой возможности проповедывать евангелие. И
когда не было никакой синагоги, он организовывал новую синагогу.
g. Таким образом, церкви организовывались на уже существующих синагогах. Церковь
состояла из верующих в определенной местности, молодых и старых, евреев и не евреев.
2. Структура Миссии
a. Павел и его соратники – миссионерская группа. Это не поместная церковь – отдельная
независимая группа. Они отличались от синагоги.
b. В чем богословская разница между церковью и миссионерской группой. Книга
Деяний показывает то, что на эту группу нужно также смотреть как на Церковь, ее
проявление в мире. И христианская синагога и миссионерская группа – выражение
христианской веры, но они не идентичны друг другу.
3. Библейские структуры
a. Многие говорят, что все проекты должны осуществляться через церковь.
b. Новозаветние церкви могут быть прототипом сегодняшних церквей, в то же время
Павел и его миссионерская группа может служить прототипом миссионерской
организации, которая подчиняется главной структуре – церкви.
c. Церковь включает в себя и христианскую синагогу и миссионерскую группу. Их
функции и структуры различны.
* 02. Раннее развитие христианских структур внутри Римской
культуры
1. Две структуры в иудейской культуре
a. В культуре первого века уже существовали две структуры.
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b. Христианская синагога и миссионерская группы - обе выражают Царство Божие и обе
библейски обоснованы. Все это уже было в 1-е века нашей эры.
c. Наша задача – увидеть «функциональный» эквивалент этих структур по отношению к
другим культурам.
2. Различие между «иудейской» синагогой и «христианской» церковью.
a. Надо сказать, что иудейская синагога отличается от христианской. Христианская,
преобразовываясь в церковь, вводит церковную иерархию, копируя политическую
структуру. Тоже самое происходило и в структуре миссионерских групп, которые
копировали военную структуру (монашенство).
b. Миссионерская деятельность и структура имитировала военную структуру римской
военной системы. В церковной миссии люди старались отделить себя и жили в
монастырях также, как военные люди отделяли себя.
3. Развитое монашество как вторая структура.
a. Эта новая структура ничего общего не имела с миссионерской структурой апостола
Павла. Но именно монахи и миссионеры сохранили Римское производство в средние
века, построили дороги, были начинателями в области сельского хозяйства, а иногда
были единственными основателями упорядоченного общества.
b. Протестанты часто относятся негативно к монастырям.
c. К четвертому столетию существовало две структуры: епархия и монастыри.
d. Необходимо отметить, что эти две структуры формально отличаются друг от друга и
не относятся к структурам новозаветних времен, но функционально они похожи.
4. Давайте теперь будем называть синагогу и епархию «модальностями», а
миссионерскую группу и монастырь «содальностями».
a. Технические термины. Модальность используется для обозначения организации
одного выбора (все жители Одессы, все члены Церкви). Содальность относится к тем,
кто принял второе решение, решение второго уровня. Например, создать
миссионерскую деятельность помимо церкви.
b. Люди содальности являются профессиональными в своем роде.
c. Между этими структурами существует определенная связь: финансовая,
контролирующая, законодательная и.т.д со стороны модальной структуры. Кроме того,
содальные структуры имеют определенную самостоятельность.
5. Большинство протестантов находятся под влиянием отвержения Лютером
содальностей его времени.
a. Протестанты отвергли принцип содальности. В 1800 Уильям Кэри возобновил этот
принцип.
b. Очень часто миссионерская деятельность управлялась модальностью вместо
содальности.
* 03. Средневековый синтез модальности и содальности
1. Римское влияние
a. Римская власть и военная структура повлияла на церковную структуру.
2. Возрождение и обновление обычно исходят от содальностей (монастырей)
и обновляют модальности (церковь).
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a. В содальности находятся эксперты и высоко посвященные люди. Обычно люди
содальности видят то, что происходит в модальности и просят об изменениях.
3. Монахи совершали миссионерский труд.
a. Они делали это для того, чтобы создавать новые церкви, а не монастыри.
4. Во многих пунктах между этими двумя структурами существовало
соперничество.
a. Иногда происходит между структурами борьба, но они имеют место в Божьем деле.
* 04. Протестантские содальности
1. Были ли монахи неправы в том, что пошли в монастыри?
2. Имеем ли мы подобные структуры в протестантизме?
a. К чему относится Семинария?
3. Мартин Лютер отверг модально / содальное различие межу христианами.
4. Ценность содальностей
a. "An Esquire Into the Obligation of Christians to use Means for the Conversion of the
Heathen."
b. Содальность не может существовать сама по себе. У модальности есть определенная
основа, на которой становится возможной выбор содальности. Содальность делает то,
что модальность сделать не может.
c. Ценность содальности очевидна, потому что Ведикое поручение на 90% исполняет
именно она. Поэтому необходимо восстановление и рост содальности. Особенно в
Украине.
d. Сегодня в Украине содальность растет из-за помощи Запада. Но необходимо, чтобы
содальность везде появлялась и активизировалась из местной модальности. Однако
функции контроля должны быть, но не на 100%. Содальности для функционирования
нужна свобода действий.
5. Каким образом восстановление содальности в форме миссионерских
обществ было необходимо для протестантских миссий?
* 05. Три структуры миссионерских содальностей
1. Независимая / Межденоминационная a. Независимая – независимый миссионер. Миссия Уиклиф.
b. Миссионер сам собирает деньги для миссии.
c. Достаточно личной свободы.
2. Деноминационная –
a. Деньги собираются на организацию. Организация собирает деньги для того, чтобы
платить рабочим.
b. Пример - Южные Баптисты.
c. Мало личной свободы.
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a. Мало структуры в этой модели, но есть высокая степень свободы. Миссионер
посылается от какой-то конкретной общины.
b. Павел может служить примером такой модели.
4. Все три варианта имеют свои преимущества и недостатки.
a. Любая миссионерская работа дает многое как для объекта миссионерства, так и для
миссионеров и еще для тех, кто финансово и молитвенно участвовали в миссиях.
5. Относительно миссий, содальности должны организовывать другие
содальности.
a. Необходимо создавать миссионерские организации в нашей культуре. Сколько бы их
не было – никогда не достаточно. В этом есть нужда. Потому что именно содальности
дают эффект распространения Слова Божьего и евангелизации людей.
* 06. Теория народного движения
1. Мосты Божьи
a. Дональд McGavran написал Мосты Бога в 1954 и обсудил идею, что христианизация
культуры происходит по естественным мостам среди друзей и семей. Эта идея чужда
западному индивидуалистическому мышлению.
b. Он пишет, что необходимы "мосты", для перенесения благой вести из одной
субкультуры в другую (от украинцев - циганам в Украине). Людям легче
евангелизировать людей похожих на них, но неохотно это происходит среди народов
или групп людей, которые считают миссионера чужим.
2. Главный вопрос: Как люди становятся христианами?
a. Вопрос с практической или социальной точки зрения, не богословской. Евангелие
распространяется в пределах одной культуры, используя внутренние культурные мосты.
b. Имеем дело с обществом или культурой, но не с личностями.
c. Сначала необходимо добиться принятия христианства, то есть, чтобы люди поняли,
что христианство - это что-то нормальное. Только после этого может начаться рост
церкви и распространение христианства. Христианство должно быть принято в рамках
культуры.
3. Народное движение
a. Используется слово "народ", которое относится к племени, клану, или касте. Это
слово относится к однородной культурной группе людей.
b. Когда эта культурная группа обращается к евангелию в целом, мы называем это
"народным движением".
4. Западный миссионер
a. На заре западного миссионерства, западные люди очень отличались от людей
третьего мира.
b. В 1500 годах Европейские исследователи в Индии и Китае описывали народы о
сравнению с собой. Но следующие 300 лет принесли большие изменения на запад.
c. Западные миссионеры шли в основном в средневековые и отсталые народы.
d. Многие вещи изолировали миссионеров от местного населения: медицина,
транспортные средства, еда, цвет кожи.
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e. Не было никаких естественных мостов.
f. Чем американский или европейский миссионер отличается от украинского?
* 07. Миссионерские станции 1. Нужда в миссионерских станциях
a. Человек запада не может жить без удобств. Когда европейцы приехали в Африку, они
организовывали миссионерские станции.
2. Что хорошо?
a. Было ли создание миссионерских станций хорошей идеей? Это было необходимо.
Когда люди приезжали из Европы, то они просто не могли там выживать. Поэтому
миссионерские станции были необходимостью.
3. Один за одним
a. Человека за человеком выдергивали миссионеры из их родной среды. Люди
пробовали новую культур, еду и т.д. В результате люди не хотели возвращаться и
миссионерская станция нанимала этих людей на различного вида работы.
b. Из-за подобного отделения от культуры организовывалась новая культура.
4. Новая «христианская» культура
a. Таким образом образовывается новая «христианская» культура, у которой нет особых
мостов с прежней культурой.
b. Миссионеры принесли с собой медицину и образование, которые побуждали местных
жителей бросать свою культуру и переходить в новую.
c. Подход «один за одним» был направлен против существующей культуры.
d. Западные миссионеры считали такой подход нормальным.
5. На Западе обращение в христианство – сугубо индивидуальный процесс.
a. На Западе думали, что так и должно быть, потому как у них в культуре имеет место
индивидуальное мышление.
b. На западе не было особой конкуренции Христианству (хотя это положение
изменяется).
c. Западные люди могут сделать индивидуальное решение принять христианство без
серьезных социальных последствий.
d. Западные люди рассматривают общество как группу индивидуумов.
6. Более духовный
a. Говорим, что такой подход более духовный. Иногда, в нашей культуре, мы
подчеркиваем идею отделения от культуры.
b. На западе христианство не отделяет человека от культуры.
7. Давление со стороны членов своего круга
a. Социальное давление, давление среди людей того же уровня. Чаще это относится к
молодежи, но такая политика сохраняется на протяжении всей жизни.
b. Такое давление отделяет миссионера от людей, с которыми он работает. Нет никакого
моста и это является проблемой миссионерской станции.
8. В большей части мира взрослые люди не свободны в своем культурном
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мышлении.
9. Восточные и Западные люди.
a. Индивидуалистическое и общественное мышление.
b. США – один пример крайнего индивидуального мышления. Украина не является
восточной страной, но и не индивидуалистичная, как Штаты.
c. Незнакомец в Америке никогда не скажет родителям, что их ребенок непристойно
одет, хотя это возможно в Украине. В результате Америка стала наименее формальной.
d. Люди рассматривают себя во-первых как часть общества, а не как самодостаточную
личность.
* 08. Миссионерские станции или народные движения?
1. Народы должны быть приведены ко Христу.
a. Свет христиан должен быть виден остальным. Общество видит этот свет и то, что он
хорош.
b. Все это должно создать в обществе благоприятные условия для принятия решения.
c. Общество должно меняться.
d. В результате группового решение происходит «народное движение».
2. Обычно народы подразделяются внутри.
a. В рамках одной культуры есть свои разделения.
b. Эти разделения могут образовываться между богатыми и бедными, жителями разных
мест поселения.
3. Пример.
a. Это имело место в 300-400 г., когда происходила христианизация римской культуры.
Только изолированные жители деревень остались язычниками.
4. Характерная черта двух подходов.
a. Какова разница между миссионерской станцией и народным движением?
b. На миссионерской станции у каждого своя Библия и сборник песен, они все перестали
делать прошлые плохие дела. Посещают воскресную школу и разбор Библии. Есть свое
здание церкви.
c. Какого подхода церкви мы хотели бы быть пастырем?
5. Подход народного движения.
a. Народное движение – по-прежнему остались плохие привычки, поются старые песни,
не у всех есть Библия, поскольку не каждый умеет читать.
b. Нет постоянного церковного здания.
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c. Мы должны учитывать, что не все станут истинными христианами, не все смогут до
конца понять необходимость принятия Христа.
d. Они будут ходить в церковь, но в свободное время будут продолжать выполнять
культурные традиции (пить, курить и.т.д.) которые для них естественны и правильны.
e. Они не смогут сразу пересмотреть свою культуру в спектре христианства. Именно это
и есть народное движение, когда люди бездумно идут за вождем, не имея своего
личного принятия Христа. Жизнь у многих людей не меняется, они просто называют
себя христианами, по существу не являясь ими.
f. Таких людей называли «туземцами».
g. В этом вопросе огромное значение имеет наше отношение к дисциплинарной
практике. Уместно так же вспомнить о притче, рассказанной Христом о пшенице и
плевелах. Бог Сам решит кого и когда отделить.
6. Преимущества подхода народного движения
a. Подобные церкви организовывались в сотнях тысяч деревень.
b. Они естественно местные и не требуют иностранного миссионера.
c. Спонтанное расширение церкви является естественным.
d. Существуют огромные возможности для роста. Существует множество мостов к
другим не верующим друзьям и родственникам.
e. Создаются хорошие условия, чтобы стать христианином. Не обязательно покидать
культуру, чтобы принять такое решение.
7. Если вы убеждаете людей, что им нужна помощь, вы уже убедили их, что
они не могут помогать другим.
a. Если церковь стартовала с помощью западных денег, то она будет в дальнейшем
всегда смотреть на запад.
b. После создания церкви, необходимо проводить работу по самодостаточности этой
церкви.
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VII. Тема # 405 – Народы мира
Обзор темы: Какова ситуация сегодня в мире? Данная тема исследует современное
положение христианства в мире и усилия современных миссионеров.
* 01. Презентация статистических данных
1. Народ – это культурное группирование индивидуальностей, которые
определяют себя как одно целое.
a. Народ - это этническая группа. Это не политическое формирование.
b. В Украине существует несколько народов.
Недостигнутые народы
#10
#11
#12
Народы (M)
Народы (M)
Достигнутые народы
#7
#8
#9
1400
17500
600
3300
2600
15800
1200
8200
4200
2500
3000
14300
500
5000
200
700
2300
12300
200
3300
1500
2300
120
3050
103
95
181
972
72
295
3
33
15
95
6
105
3800
2700
1800
900
900
400
891
90
560
150
261
40
0.01
0.01
0.6
0.01
0.01
0.14
700
1600
315
11200
10600
10000
1300
274
70
300
41
0.08
100
30
5510
850
550
23970
1189
286
5500
26400
6200
85000
5300
1700
51000
3700
300
35000
700
500
12970
1127
280
3399
140
72
539
150
50
11000
62
6
2101
0.01
0
0.87
Личности
Группы
Миссионерские силы
Достигнутых
3400 Млн.
62%
12,970 Групп
54%
76,000 Работников
89%
Христиане
(M)
994
185
741
1122
333
335
Группы
4000
6000
3300
3200
1020
3450
Активные
христиане
(M)
580
3000
500
200
100
300
Группы
Народы (M)
СевероАмерик.
протестанты
Миссионеры
Третьего
мира
Другие
западные
миссионеры
Миссионеры
#5
#6
Группы
Мусульмане
Племенные
Индусы
Китайцы
Буддисты
Другие Афр.
Другие
Азиатские
Другие Запад.
Др. США\Кан
#4
Языки
Мировая статистика
#1
#2
#3
Недостигнутых
2100 Млн.
38%
11,000 Групп
46%
9,000 Работников
11%
* 02. Мусульманский мир
1. Христианские миссионерские усилия среди мусульманских народов не
увенчались большим успехом.
a. Ислам моложе христианства. С социальной точки зрения, ислам – обновленное
христианство.
b. Ислам отрицает божественность Иисуса Христа, значение смерти Христа. Эти два
важных аспекта негативные в исламе.
c. Рамки ислама достаточно жесткие. Это относится и к религиозной и к культурной
сфере.
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d. Культурный и религиозный аспекты очень сильно связаны. Нельзя стать
мусульманином, не приняв их культуру. Осуществляется перемена каждого аспекта
жизни.
e. Ислам практикуется публично. Исламская наглядность присутствует везде.
Христианству трудно конкурировать с исламом.
f. Современные крестовые походы - следствие поддержки Израиля Америкой.
2. Возможности, дающие надежду.
a. Вступление в международные организации, учеба мусульман на другой территории,
бизнес открывают двери в страны. Исламские страны не так закрыты для внешнего
мира.
b. Талибан – закрытость от всего. Такой менталитет со временем уменьшается.
c. Интернет играет большую роль. Ислам претендует на то, чтобы дать ответы на все
аспекты жизни, в том числе и политические.
d. В некоторых частях мусульманского мира политическая ситуация изменяется.
* 03. Азия
1. Общие наблюдения –
a. Большинство людей живет в Азии.
b. Присутствуют многие древние религии, которые сформировали культуру: Индуизм,
Буддизм, Даосизм, Конфуцианство.
c. Азия – место раннего и интенсивного миссионерства. Говорят, что Томас работал в
Индии уже в 52 г. и был мучим через 25 лет. Много в Азии евангелизировала
несторианская церковь, а немного позже и католики.
d. Ислам тоже не добился большой популярности в этой местности, поэтому есть
возможность для христианства.
e. Большинство новообращенных в этой части мира – люди низшего класса.
2. Причины сложности –
a. Древние религии, сформировавшие культуру. Эти религии имеют большее влияние,
чем христианство на западную культуру.
b. Колониальность позволила рассматривать христианство как чужую религию.
c. Христианство отвергает все религии, но с индуизмом, например, таких проблем нет.
* 04. Африка
1. Миссионеры придерживались географических входов в Африку.
a. Миссионерская деятельность в Африке осуществлялась в основном по берегам рек,
океана, то есть там, где можно выжить. Но есть племена, которые живут в условиях, где
европеец, без специальной подготовки, не выживет.
b. Перемещения в основном осуществляются пешком, где подстерегает много
опасностей.
c. В Африку было послано больше всего миссионеров.
2. Факторы успеха –
a. Многих миссионеров посылали в Африку.
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b. Колониализм остановил войны между племенами.
c. Когда африканцы становились христианами, они смотрели на миссионеров как
вождей.
d. Миссионеры вложили много денег в обучение и школы.
e. Было небольшое сопротивление со стороны других религий.
f. Миссионеры пользовались авторитетом и их уважали.
g. Африканцы верили в «великого духа», что помогало в распространении христианства.
3. Замедление роста христианства –
a. Политический хаос. Со сменой правительства уничтожается физически все
предыдущее правительство.
b. Возрастал национализм.
c. Возрастал материализм. Коррупция, клановость и.т.д. не способствует
распространению Евангелия.
d. Расизм в Америке приносил плохую славу христианству в Африке.
e. С прекращением колониолизма, прогресс пошел на спад. С колонизаторами ушли и
миссионеры.
f. Племена постоянно воюют друг с другом.
* 05. Латинская Америка
1. Слабость католицизма.
a. Испания, Франция колонизировали латинскую Америку и навязали им католицизм.
b. Управление странами Латинской Америки оставалось за "белыми".
c. Национальная церковь всегда зависела от страны-колонизатора. Если нужен был
священник - его присылали из Европы.
d. Церковь не обучала местных священников.
e. Католическая церковь связывала себя с политикой.
f. Сейчас она связывается с синкретизмом и богословием освобождения. Церковь
празднует как христианские, так и другие праздники.
2. Протестантские миссии в Латинской Америке.
a. Протестантские миссионеры поехали в Африку, Азию и только потом в Латинскую
Америку.
b. Европейские протестанты не много сделали в Латинской Америке. (На то были
политические причины).
c. В этой части мира быстро росли пятидесятники.
d. Были определенные конфликты между протестантами и уже обосновавшимися
католиками. Протестанты пришли, когда уже 90% населения были номинально
католиками.
e. Много внимания было уделено церковному росту, обучению.
f. Церковь росла медленно среди индейцев (амазонские джунгли, племена).
g. Широко распространялся марксизм и богословие освобождения.
3. Почему пятидесятники переживают рост?
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a. Всплеск пятидесятнической церкви произошел за счет местных жителей, не
миссионеров.
b. Пятидесятники обучали местных лидеров, чего не делали католики.
c. Делали много евангелизаций.
d. Церковные богослужения вписывались в культуру.
e. Низший класс людей чувствовали себя в церкви как дома.
f. Евангелие провозглашалось открыто. Распространялось Писание.
g. Фокусировали внимание на Святом Духе, что было понятно местному населению.
Исцеление по вере широко распространялось.
* 06. Карты
1. Посмотреть карты
a. Если взглянуть на карты мира и определить те территории, которые не охвачены
Евангелием, то мы увидим, что громадные территории не охвачены, а миссионеров
посылается туда не более 11%.
b. Очень важно использовать карты, для того, чтобы наглядно увидеть неохваченные
Евангелием территории и этнические группы.
c. Специализированные карты могут очень помочь миссионерам в выборе сферы своей
деятельности и эффективности своей работы.
* 07. Лозанна
1. Что такое Лозанна?
a. «Рассказать об Иисусе вместе».
b. В 1974 г. христиане всего мира собрались в швейцарском городе Лозанне на
международный конгресс, возглавляемый Билли Греммом. В конгрессе приняли участие
лидеры из 150 стран разных деноминаций.
c. Участники конгресса задались целью проанализировать современный процесс
всемирной евангелизации и определить задачи миссионерского движения на ближайшее
будущее.
d. Лозанна продолжает организовывать конференции, печатает письма, книги,
использует разные методы для того, чтобы вдохновлять христиан на миссионерскую
работу.
e. Лозанна состоит из 25 комитетов, разбросанных по всему миру.
f. Лозанна поддерживается финансово за счет тех людей, которые там работают и
добровольных пожертвований тех людей, которые верят в эту работу.
2. Лозанна верит . . .
a. Сотрудничество в евангелизации лучше, чем соперничество.
b. Евангелие провозглашается не только словами, но и делами.
c. Богословие и стратегия миссии должны быть последовательными.
d. нейтралитет создает свободное пространство для евангелистов, чтобы работать
вместе независимо от их церквей или сложившихся традиций в вере.
3. Лозанна организовывает . . .
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a. небольшие семинары и конференции по важности мирового евангелизма. Сплочают
ключевых людей, которые работали бы вместе для достижения задач. Таких семинаров
было более 30.
b. Региональные, национальные и международные конференции. Их было более 50.
c. Мировые конгрессы (1974 и 1989).
4. Лозанна публикует . . .
a. Лозаннские письма с новостями и аналитикой поднимаемых вопросов и современного
положения всемирной евангелизации.
b. Доклады и книги по важности евангелизма.
5. Лозанна – это «фактор Варнавы» в церкви.
a. Доверять новым и молодым лидерам.
b. Совершать труд среди тех людей, которые не похожи на них.
c. Оставаться с теми, у кого другие идеи (Деян. 9:27, 11:22-26, 15:36-39).
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VIII. This is an earlier version of assignments.
Миссиологии
Фамилия
Имя
Отчество
Сегодняшняя дата
/
/
* 01. Тема # 401 – Богословские основания Миссии
Каждый вопрос может сопровождаться фразой «объясните и обсудите детально».
По какому принципу будет выставляться оценка: «Насколько явно содержание курса отображено в ваших ответах?»
Every question could be followed by the word “explain and discuss in detail.” Grading: Is it evident that the content of this course has influenced the answer that is given?
1. Объясните и прокомментируйте следующие положения лекции.
2. Напишите определение «Миссии»
3. Верите ли вы в возможность «Третьей Реформации»?
4. Кем являетесь вы?
5. Как бы подытожили все, о чем говорит Библия?
6. Что такое культура?
7. Каким образом Библия даёт нам модель для всемирного благовестия?
How does the Bible give us a model for world
evangelism?
8. Кто является потомками Авраама согласно Новому Завету?
Under the New Covenant, who are the descendants of Abraham?
9. Какую цель преследовал Бог, избрав Авраама, и каким образом это является частью Его
стратегии в мировой миссии? Каков был результат? What was God's purpose in choosing Abraham and how was this a part of God's world mission
strategy? What was the result?
10.
Каким образом еврейская нация должна была быть миссионерским светом миру?
?
How was the Jewish nation intended to be a missionary light to the world
11.
Какие две вещи должно принести с собой пришествие Царства Божьего? Царство
приходит в два этапа. Объясните это «служение». What two things would the coming of the Kingdom bring? The Kingdom comes in two parts. Explain this
"ministry." .
12.
Каким образом Иисус продемонстрировал в Своём служении, что Он пришёл для
всех народов? Приведите примеры. How does Jesus show in his ministry that he has come for all peoples? Give Examples
13.
Объясните Псалтирь 66.
14.
Чему книга Ионы учит современную церковь в отношении миссии?
Discuss Psalm 67.
What does the Book of Jonah say to
the church today about missions?
15.
В чём заключается важность Мф. 24:14 и в чём сегодня состоит наша задача?
What is the
importance of Matthew 24:14 and what is our job today?
16.
Объясните культурную проблему взаимоотношений иудаизма с Церковью, с
которой столкнулись первые христиане. Explain the cultural problem of "Church" or "Jewish/Church" faced by the early Christians.
17.
Что такое «универсализм»?
What is “Universalism?”
18.
Почему для некоторых христиан удобно верить в то, что язычники не являются
погибшими? Why is it comforting to some Christians to believe the heathen are not lost?
19.
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What does it mean to be lost?
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20.
Объясните аргументацию Павла в Рим. 1-5 касательно погибшего состояния
язычников. Explain Paul’s argument for the lostness of the Gentiles in Romans 1-5.
21.
По какой причине те, кто никогда не слышал об Иисусе, окажутся в аду?
What is the reason
people who have never heard of Jesus go to hell?
22.
Вы должны прочитать дополнительный материал по данной теме.
23.
Книга: Миссиология, А. Чсцкого и Д. Овертона
От:
1 До: 102
= 102
Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в
церкви / применение)
.
* 02. Тема # 402 – Миссионерские презентации и коммуникация
Напишите «Миссионерский доклад» о миссионерской работе, которая проводится за пределами Вашей страны и
культуры. Этот доклад должен включать в себя следующие пять пунктов:
Write a “Mission Paper” about a mission work that is outside of your culture. This must includes the following five parts:
24.
Богословское обоснование для совершения миссионерской работы: – На
основании Писания поясните: почему Бог хочет, чтобы эта работа совершалась. Theological Foundation for
doing this mission work: – Explain from the Bible why God wants this work done.
400 - 600 слов
25.
Культурные и исторические сведения о людях и месте проведения работы:
600 - 800 слов
Cultural and
Historical Data about the people and place the work is being done:
26.
Объясните суть работы и как эта работа совершается.
800 - 1200 слов
27.
Бюджет
Budget
Description of the work being done and how it is being done
400 - 600 слов
Развитие и Финансирование – Как миссия продвигает и рекламирует себя? Promotion and
Marketing – How this mission promotes itself and communicates
400 - 600 слов
28.
29.
Подготовьте презентацию по миссии, которую будете представлять в классе.
Необходимо выбрать один из методов представления информации: презентация PowerPoint,
четыре страницы Web сайта, брошюру из четырех страниц формата A4, или четырехминутное видео. Напишите 100 слов того, что скажите в классе. Prepare a “Mission Presentation” to be given in class. This may be
one of the following: Power Point Presentation, Four Page Web Site, Four Page 4A promotional material, or Four minute Video. Describe in 100 words what you will do in class.
100 слов
* 03. Тема # 403 – История распространения Церкви
30.
Обзор истории религии показывает нам, что Бог больше обеспокоен миссией, чем
сохранностью и безопасностью. Объясните. An overview of religious history shows us that God is more concerned about mission than safety. Explain.
31.
Объясните, насколько по-разному католические страны подходили к
миссионерству в период с 1400 по 1800 годы. Explain how different Catholic countries approached the mission enterprise from 1400 – 1800.
32.
Объясните подход православной церкви к миссионерству.
Explain how the Orthodox have approached mission.
33.
Почему протестантские церкви не занимались активной миссионерской
деятельностью между 1500 и 1800гг? Why did the Protest church not do much mission activity between 1500 and 1800?
34.
Первый период протестантской миссионерской деятельности (1792-1865)
включает: The first period of Protest Missionary Activity, 1792-1865 included:
35.
Второй период протестантской миссионерской деятельности (1865-1980)
включает: The second period of Protestant Missionary Activity, 1865-1980 included:
36.
Третий период протестантской миссионерской деятельности (1934-?) включает:
The
third period of Protestant Missionary Activity, 1934-? Included:
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Вы должны прочитать дополнительный материал по данной теме.
37.
Книга: Миссиология, А. Чсцкого и Д. Овертона
От:
103 До:
204
= 112
.
Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
* 04. Тема # 404 – Стратегия Миссии
Два типа христианских «структур» - это:
38.
Two types of Christian “structures” are:
39.
Каким образом возвращение к «общинности» в организации миссионерских
обществ стало необходимым условием эффективности протестантской миссионерской
деятельности? How was the recovering of sodalities in the form of mission societies necessary for effective Protestant missions?
40.
Каким образом ОБС функционально сходна/не сходна с протестантским
монастырём? How is OTS "functionally" like or dislike a Protestant monastery?
Опишите, что Вы считаете лучшей миссионерской структурой.
41.
Describe what you feel is the best mission
structure.
42.
Объясните развитие миссионерского мышления в периоды: Примитивный,
Эллинистический, Средневековый католический, Ранний протестантский, Современного
Просвещения. Explain transitions in mission thinking through time: Primitive, Hellenistic, Medieval Catholic, Early Protestant, and Modern Enlightenment.
43.
Покажите отличие между подходом к миссии «миссионерской станции» и
«народного движения». Contrast the difference between "mission station" and "people movement" approach to missions.
44.
Опишите то, что вы считаете «хорошим» или «плохим» из практики ранних
миссионеров. Describe what you feel were some "good" and some "bad" mission practices of earlier missionaries.
Объясните использование «конфронтации» как метода евангелизма.
45.
method of evangelism
Explain the use of “war” as a
.
46.
Что вы можете сказать об идее «войны» и «сопротивления»? Суть этой идеи в том,
что мы должны объявить войну всему, что противостоит Божьему плану. Мы должны
бороться с болезнями, коррупцией, нищетой в такой же степени, как и проповедовать
Евангелие. What about the “warfare” or “antagonism” motif? This is the idea that we are to wage war against everything that opposed the plan of God. We are to fight disease, corruption, poverty, as well as preach
the gospel.
47.
Вы должны прочитать дополнительный материал по данной теме.
48.
Книга: Миссиология, А. Чацкого и Д. Овертона
От:
241 До:
402
=
Ваше мнение насчет того, что говорит автор. (согласен / не согласен /
польза в церкви / применение)
162
* 05. Тема # 405 – Народы мира
49.
Каким, на Ваш взгляд, является результат мировой миссионерской деятельности?
Чем являются цифры и что они значат? What is your opinion of the result of world missionary activity? What are the numbers and what do they mean?
50.
Какую часть культуры мы видим и соблюдаем?
51.
Что такое культурный шок? Что такое этноцентризм?
52.
Межкультурные непонимания возникают по причине того, что …
What part of culture do we see and observe?
Culture shock is? Ethnocentrism is?
Cross Cultural misunderstandings are
caused by,
53.
Что такое культурный релятивизм?
54.
Что формирует любую культуру?
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Приведите примеры культурных отличий и непониманий.
Give examples of cultural differences and
misunderstandings.
56.
Как Вы считаете, существуют ли в языческих культурах так называемые
«культурные ключи», которые могут быть помощью в представлении Евангелия?
Объясните. Do you believe there are "cultural keys" left in pagan cultures that we may use to introduce the gospel? Explain.
57.
Вы должны прочитать дополнительный материал по данной теме.
Книга: Миссиология, А. Чсцкого и Д. Овертона
От:
403 До:
600
= 198
.
Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
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IX. OMEGA
 Обзор темы:

Этот раздел курса разработан для того, чтобы научить студента использовать сканер или
цифровой фотоаппарат для получения изображений, которые могут быть использованы
впоследствии в служении. Нам часто необходимо взять изображение из книги для
иллюстрирования чего-либо, или же фотографии, отображающие какой-нибудь момент жизни,
чтобы проиллюстрировать важную мысль. Мы должны уметь собирать, редактировать и хранить
электронные изображения, чтобы затем использовать их во время презентаций и тем самым
улучшать наше послание.
 Учебные цели: Окончив изучение материала, студент будет способен …


Продемонстрировать способность сканировать изображения и текст из книги и сохранять их для
дальнейшего использования.
Продемонстрировать способность делать фотоснимки, используя цифровой фотоаппарат,
переносить полученные фотографии в компьютер и редактировать их.
A Three-Dimensional Model of the Six Frontiers of Mission Today
Stan Nussbaum, Staff Missiologist
Global Mapping International
"Copyright (c) 1999 Stan Nussbaum. This document may be freely copied and distributed for non-commercial Christian
ministry purposes, provided the entire document (including this notice) is distributed unaltered."
Purpose: This set of ten maps and graphs enables you to broaden people's understanding of six major
aspects of the one goal of mission, which is to reorient people toward the Omega, Jesus Christ. As they
get the picture of the “Six Frontiers of Mission” they will be motivated to participate in more of what
God is doing in the world today. Suggestions for prayer, discussion and action are provided for each
Frontier. 1
Contents:
Introduction: Why We Need a New Model of Mission
1. The Omega Model
2. First Frontier: Evangelizing the Disoriented
3. Second Frontier: Awakening the Church-Oriented
4. Third Frontier: Teaching the Experience-Oriented
5. Fourth Frontier: Preaching to the World-Oriented
6. Fifth Frontier: Prophesying to the Bible-Oriented
7. From Lopsidedness to Idolatry
8. Thinking outside the Box
9. Sixth Frontier: Blessing the Anti-Christians
10. The Key Text for Each Frontier
Summary
1 Transparencies 2, 3, and 6 are based on the “Status of Global Evangelization” wall map which shows all 7000+ of the
world*s known people groups (technically these are “language groups,” ethno-linguistic groups as identified in the
Ethnologue published by the Summer Institute of Linguistics). The map designates each one with a color indicating the
extent of evangelization. The color range, from the most evangelized groups to the least evangelized, is purple, green,
yellow, light red and dark red. An inset on the wall map defines the exact meaning of each color. The wall map does not
contain any of the special text or information that has been added to the transparencies in the Omega map set.
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The Omega Model of mission is an attempt to diagram the goal of mission, taking into account the
biblical foundations of mission as well as the main ways that mission is interpreted by different blocks
of Christians today. According to the Omega Model, the goal of mission is to reorient everyone and
everything to the Omega Point, who is Jesus the Messiah.
While focusing on the goal of mission, the Model combines into one coherent picture several issues that
are usually seen as important but separate matters. These include the evangelization of unreached
peoples, divisions among various blocks of Christians (such as evangelicals, ecumenical, Catholics and
Pentecostals), the relation between evangelism and social action, the problems of persecution and
idolatry and the power struggle between Christ and Satan. This is admittedly an ambitious agenda for
any model, especially one like this that tries to be simple without being simplistic.
The Model suggests six “frontiers” of mission today. One is the people who have never heard the gospel
or never been persuaded by the version they did hear. Four of the frontiers are four different kinds of
people who already call themselves Christians. The sixth frontier is the “anti-Christians.”
As this study unfolds, we will consider the following aspects of each frontier:
What is the main function and goal of being witnesses on this frontier?
What group(s) or type(s) of people are to be found on this frontier, and in what parts of the world are
they concentrated?
What is the key biblical text for mission on this frontier?
When we pray for this frontier, exactly whom are we praying for?
What is God already doing on this frontier?
How can we move with God on this frontier?
What ripple effects would occur if the people on this frontier were reoriented toward Omega?
The aim of this guide is to help people see mission from a fresh perspective that will motivate them to
become involved in mission on new frontiers. The guide holds up a mirror for the church today. May
those who see themselves not walk away and forget what they look like (Jas. 1:24).
Introduction - Why we need a new model of mission
Our Western mind-set, our church structures, our English language and our view of the cross have
combined to give us American evangelicals a view of “missions” which is seriously out of touch with
the biblical reality of mission, and it is high time for a major overhaul of our view. This guide and map
set are an attempt in that direction. May God use it to get us all reoriented to the center of his will.
Problem #1: Pigeonholing mission
Being good Westerners, we approach life analytically. We sort things into categories—“a place for
everything and everything in its place.” When we come to the concept of “mission,” we naturally want
to fit it somewhere into our larger concept of Christianity, which in turn fits into our concept of life as a
whole.
We have ended up with “mission” in a pigeonhole, boxed in by two unbiblical ideas. First, we talk of
mission as if it only concerned our activity toward non-Christians. A church*s activity toward its own
members is put into the “Christian education” pigeonhole. A church*s activity toward other churches is
put into the pigeon hole labeled “partnership” or “ecumenism.”
Second, we talk about “mission” as if it only referred to what happens overseas. We have missionaries,
a missions budget, missions prayer meetings, missions conferences, missions trips, missions committees
and even missions pastors. All of these familiar structures, intended to enlarge the missions pigeonhole,
actually reinforce one wall of the pigeonhole, the idea that real mission is primarily overseas. We turn
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the Great Commission into the great “go” mission, and those who don*t “go” (overseas) are relegated to
the role of “mission supporters.”
Problem #2: Mistranslating the source of our mission
Without Jesus we would have no mission. Our mission is rooted in him and in the phrase he repeatedly
used to summarize his message. It functioned almost as his theme song or signature tune— “Repent, for
the kingdom of heaven is near” (Mt. 4:17).
Today people wrongly take this to mean something like, “Stop doing those bad things because the world
is about to end in judgment.” No wonder they do not go wild over such “good news” as this! No wonder
Bible teac hers look elsewhere for key “mission” texts! But before looking elsewhere, we need to take a
closer look to see what Jesus really meant by “repent,” “kingdom,” and “heaven.” Something has been
lost in translation, and our understanding of mission has suffered tremendously.
“Repent” in English focuses on what we are repenting of. In Greek (metanoi*) the focus is on what we
are turning toward, regardless of what we are turning from. It is close to what we mean when we say,
“Heads up!” or the soldier’s alarm, “Incoming!” Drop whatever else you were doing (good or bad) and
react instantly and appropriately to the new, unexpected thing that is about to hit you. In a word,
“reorient” yourself.
“Kingdom” in English focuses on the domain of the king. In Greek (basileia) it focuses on the power
connection between the king and his domain as well as the effects of the power on the domain. Some
writers call this God*s “rule,” God*s “reign,” or God*s “new order.” Throughout this guide I will use
the best English rendition I have seen, God*s “liberating control” (Johannes Verkuyl).
“Heaven” in English refers to the other world, especially in the future. In Greek as written by firstcentury Jews like the author Matthew, it is used as a polite substitute for the word “God” (compare Mk.
1:15).
Put it all together and Jesus* message comes out in modern English, “Reorient yourselves because
God*s liberating control is arriving,” or more colloquially, “Heads up! God is taking charge now.” That
was Jesus* “good news” and it is ours too. We reorient our lives toward this new paradoxical fact of
“control” that sets us free. We call others to do the same. This is our mission, giving people a “Heads
up!” to the wonderful news that this sorry world, which has been spinning out of control for far too
long, is finally coming back under the control of its Maker. Is that cool or what?
DISCUSS. Compare the standard translation, “Repent for the kingdom of heaven is near,” the common
misinterpretation, “Stop doing those bad things because the world is about to end in judgment,” and the
suggested versions, “Reorient yourselves because God*s liberating control is arriving, ” or “Heads up!
God is taking charge now.” What kind of impact do you think each of these four statements would have
on your non-Christian friends?
DISCUSS. What do you recall from Jesus* ministry or teaching that would make a lot of sense if the
suggested versions (“Reorient yourselves . . .” etc.) are accurate summaries of the main point of his
teaching?
Problem #3: Misinterpreting the cross as the center of mission
We have tended to interpret Jesus* mission in terms of the cross instead of interpreting the cross in
terms of Jesus* mission. This is no hairsplitting distinction. It is a very fundamental mistake with
disastrous consequences for our understanding of our own mission. Our faulty line of thought goes like
this: “Jesus* mission was to die on the cross. Therefore our mission is to tell about the cross, explaining
the cross as the answer to the religious and eternal needs of all people.” This attempt to make the cross
“central” to our theology actually backfires and compromises our mission, narrowing the influence of
the cross in an unbiblical way.
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Jesus* did not preach that his mission was to die on the cross. 2 The apostles did not preach the cross
that way in any of the sermons and speeches recorded in the book of Acts. Even Paul, whom we
imagine to be the favorite source of our theology of the cross, fits the cross into a larger picture of
Jesus* mission. (We miss a great deal of his theology of the cross because we can*t think Jewish and
appreciate his distinction between Jews and Gentiles; see Eph. 2:11-22.) 3
What then is the bigger picture that puts the cross into proper perspective? Jesus* mission as the
“Messiah”; that is, the God-appointed leader of the charge to establish God*s liberating control
throughout the world and the universe. Jesus was not “born to die,” he was “born to be King” (see Mt.
2:2). He died because some people refused to believe he was sent to be king, the rightful heir to the
thrones they were sitting on (Mt. 26:63-65). The cross was the united, last-ditch attempt by human
beings and spiritual forces to prevent him from taking power.
As an attempt to block Jesus* messianic mission, the cross turned out to be the most spectacular failure
in history. Not only did it fail to stop Jesus, it underlined the fact that his mission was unstoppable. Not
only did it fail to take God by surprise, it gave God an opportunity to reveal just how prepared he was to
deal with it. He had worked it into his plan long before (Acts 2:23). Not only did God overturn the
challenge by raising Christ from death, he transformed the challenge into an atoning sacrifice for the
benefit of all humanity! Not only did God burst through the flimsy barricade of death, he picked up the
broken pieces of the barricade and used them to build a new platform for the resurrected Jesus to stand
on as he continues his mission. Every time people look at this odd platform made of splintered wood,
they remember the failed attempt to block the mission. For the opponents of Jesus, the whole cross
affair turned out to be a fiasco, a supreme exercise in futility, a complete and utter disaster.
How does the cross look to us? Yes it means atonement through Christ*s blood, yes we find forgiveness
of our sins there, yes it opens the door to eternal life for us, but why narrow our message down to those
wonderful religious parts of the much larger picture of Jesus the Messiah? The cross is a religious truth,
but it is much more. The cross is the second of five definitive milestones in the Messiah*s extension of
God*s liberating control.
The first was his baptism with the Holy Spirit and the miracles and teaching (about God*s liberating
control) he did by the power of the Spirit. The third was the resurrection, God overturning a human
verdict and frustrating the opponents of the mission. The fourth was Pentecost, the launching of the
extension of Christ*s mission by proxy through his followers under the power of the Holy Spirit. The
fifth will be Christ*s return to earth to take power in person.
When we talk about the “Omega” in the Omega Model, we mean the total Messiah at all five of these
milestones. Together they provide the framework that highlights the multiple levels of the real meaning
of the cross. They also point clearly to what our own mission must be.
Our mission has to be seen as an interim or transitional mission, sandwiched between the time when
Jesus was here on earth carrying out his mission in person and when he will return in person to
complete it. Ours is not exactly the same as his mission and certainly not a substitute for it, but it is very
closely linked to it. We are the ones in whom and through whom the living, working Jesus is extending
God*s liberating control today. He is taking over our lives, freeing us as he goes. The takeover happens
2 He did repeatedly predict his death on the cross, but without saying it was his “mission,” and he did once say he came to
“give his life a ransom for many,” but this was in a private session with the twelve disciples and in context (Mk. 10:45) it
was a supporting illustration to prove a different main point (servant leadership).
3 I Jn. 4:10 says that God sent Jesus as an atoning sacrifice for our sins, a sign of how much he loves us. Nothing I have said
should take away one iota from this truth. My point is that I John does not say this is the whole mission, nor does it go into
any details about the way this part of the mission relates to the other parts which are described in other Scriptures. In many
other passages where Jesus is described as the one who brings salvation, we automatically think of salvation as the cross
without noticing that the passage actually has the broader idea of salvation behind it, an idea linking salvation with the
arrival of God*s liberating control.
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through the presence of the Holy Spirit, who vitally integrates us with Jesus and the rest of his
followers. We experience his power and become charged with it, able to spark some of it across to other
people.
This could be why Jesus strictly ordered his followers not to announce his resurrection until he sent the
Holy Spirit to give them power (Lk. 24:48-49, Acts 1:8). Consider the alternative. Without the Holy
Spirit, Jesus * followers could have lived with a great memory of his ministry, a great theology of
atonement through the cross, a great story of his resurrection, and a great hope of his return. They could
have talked in glowing terms about God* s liberating control but the bottom line would have been, “If
Jesus is not here, the control is stalled or, at best, limping along in some spiritualized form.”
Our mission is to show that God*s liberating control is still on the move in the real world. The Omega is
not only the one who “was” and who “is to come”; he is also the one who “is” (Rev. 1:8). Right here,
right now. Sometimes he confirms his presence with outright miracles of healing, words of prophecy or
other signs of his presence and power, but whether or not we do miracles in his name, we are miracles.
We can sense his liberating, controlling presence and testify that he is making us over from the inside
out. We do not merely have Jesus “in our hearts”; we have him in our blood. Once Jesus is percolating
in our blood, we have mission in the blood.
Jesus has sent us on our mission just as the Father had sent him on his mission (Jn. 20:21). While
learning and enjoying what God*s liberating control means for us, we also call everyone else to reorient
their lives toward the Omega. The call automatically involves a rejection of the only sin that really
matters—being oriented toward anything or anyone except the Omega. All other sins are mere
footnotes.
God*s liberating control does not work by picking off a few easy sins around the fringes of our lives
and gradually working up to the bigger ones. God goes straight for the jugular of sin, which is
misorientation. Once he gets us oriented toward the Omega, he has our sinfulness by the throat. Our old
misoriented self may flail and thrash around for awhile but it cannot survive. The “Hound of Heaven”
will kill it and we will be free of its distraction, absolutely focused on Christ.
Though it is exhilarating to be liberated, we cannot afford to spend all our time partying just yet. We
still have a mission, a job to do before time runs out. We are to call people to reorient themselves to
Christ, coax them, command them, pull them in—whatever it takes. We just have to do it, and do it
now. It will be too late when we reach the fifth milestone of the messianic mission, the sudden blinding
flash of Christ*s return.
DISCUSS. Jesus is described above as “the Messiah, the God-appointed leader of the charge to
establish God*s liberating control throughout the world and the universe.” How does that view of Jesus
compare with the way you usually picture him?
DISCUSS. As Christians we are “learning and enjoying what God*s liberating control means for us.”
Suppose a non-Christian friend hears this for the first time and says, “I don*t get what you mean by
‘living under God*s liberating control.* What does it mean for you? What have you learned or enjoyed
about it lately?” How would you answer?
* 01. Transparency 1 - The Omega Model
1. The Omega Model represents our mission by using a cubic framework. In the
represents Christ and his liberating control (or “kingdom”).
Omega is shown as the top, back, right corner of the cube. In other words, Christ is
the point where all three dimensions of the cube reach their maximum and
converge. The goal of our mission is to lift up Jesus and watch him draw people to
himself, bringing them under his liberating control.
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2. People are currently to be found at various places around the cube, depending on
how far they have moved toward Christ and how much emphasis they have put on
each of the three dimensions. The fundamental problem made obvious by the cube
is that most people do not move straight toward Omega. They move toward a
position that majors on only one or two of the three dimensions, 4 and they become
lopsided “Christians” (if we can call them “Christians” at all).
3. In order to get people oriented to Omega, we have to take into consideration
their current position relative to Omega. We can*t just say to everyone, “You need
to emphasize our favorite dimension of Omega more.” That might be true for some
people but not for others. As we study the cube, we will see that it suggests at least
eight positions or categories where people could be, some of which could be
subdivided into several others. In this guide we will consider only the six positions I
believe are actually the most commonly held today. These are the “six frontiers of
mission,” six different aspects of our one God-given mission—getting people to
reorient themselves toward the Omega Point.
4. Five of the six positions are marked on the model as follows:
a. 1. the furthest point from Omega, no Christian knowledge, faith or life
b. 2. focus on the first dimension, church doctrine, membership and life
c. 3. focus on the second dimension, individual spiritual experience, zeal and power
d. 4. focus on the third dimension, society; ordinary life in this world
e. 5. focus on Bible study (a combination of the first and second dimensions)
f. The sixth position will be explained later.
5. As this study unfolds, we will consider the following aspects of each frontier:
6. What is the main function and goal of being witnesses on this frontier?
7. What group(s) or type(s) of people are to be found on this frontier, and in what
parts of the world are they concentrated?
8. What is the key biblical text for mission on this frontier?
9. When we pray for this frontier, exactly whom are we praying for?
10. What is God already doing on this frontier?
11. How can we move with God on this frontier?
12. What ripple effects would occur if the people on this frontier were reoriented
toward Omega?
13. Some Limitations of the Omega Model
4 Most Christians will claim that they value all three dimensions; however, what they actually do is redefine one or two of
the less emphasized dimensions in terms of the one dimension they see as central. For example, Bible-oriented Christians
will say they are “world-oriented” as the Omega Model says they should be. But what they often mean is that they are deeply
concerned about the eternal spiritual destiny of unevangelized people in the world, not about current economic or social
matters.
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14. Any model or diagram highlights certain aspects of the truth and overlooks or
even distorts others. The Omega Model is no exception. For example, the gradual
aspects of conversion are far easier to picture in this model than a decisive, onetime conversion experience. The priority of the First Frontier (unreached peoples)
over the other five is not as obvious in the Model as it is in reality.
15. The biggest problem with the Model is that the Omega, Jesus Christ, appears in
a fixed position, not doing anything or going anywhere. People might take this to
mean that Jesus has done his work and is now sitting down, waiting for people to
turn to him, recognize him and worship him. The truth is that the Omega is actively,
powerfully reaching out to people anywhere in the cube, no matter which way they
are oriented right now. This emphasis comes through if we consider three biblical
images of Christ and his work. To help us remember them we will relate each one
to the shape of the letter omega.
16. Omega as a magnet (John 12:32)
17. Jesus said, “But I, when I am lifted up from the earth, will draw all men to
myself.” Jesus was literally lifted up on the cross, and then lifted up to the right
hand of God. We lift him up figuratively today through our prayer, our worship and
our witness. When he is lifted up in any of these senses, he exerts a magnetic
power, drawing people to him. On the Omega Model, he is not sitting idly at the
Omega Point waiting to be noticed. He is radiating his magnetic force field
throughout the cube. He is actively drawing people to himself. The letter Omega
reminds us of this because, without the two horizontal marks at the base, it looks
like a magnet.
18. Omega and the empty tomb (Acts 2:32)
19. In his sermon on Pentecost Day, Peter said, “God has raised this Jesus to life,
and we are all witnesses of the fact.” The Omega was dead but is alive again—
personally, physically, permanently alive. “It was impossible for death to keep its
hold on him” (Acts 2:24).
20. As we witness to this literally earth-shaking fact, we call people to reorient
themselves not to a good set of religious teachings but to a resurrected Person who
cares about them. He not only accepted death on their behalf, he rose from death
and ordered his followers to help everyone everywhere reorient themselves toward
him. Furthermore, he empowered his followers through the Holy Spirit so their
message would get everyone*s attention. He is not dead. He is not a bystander who
might as well be dead. He is the living one who through the Holy Spirit propels his
followers out toward the rest of the world with the good news of his victory over
death (Acts 2:33).
21. The letter omega reminds us of the risen Lord if we cover up part of it with a
circle. The omega becomes a tomb, and the circle is the stone rolled away from the
entrance.
22. Omega as the head of the body (Col. 1:17-18)
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23. Paul wrote, “He [Jesus] is before all things, and in him all things hold together.
And he is the head of the body, the church; he is the beginning and the firstborn
from among the dead, so that in everything he might have the supremacy.” Jesus the
Omega is the cosmic integrating point and the head of the body. We can properly
say that the whole body is “oriented” toward the head, but this does not mean it is
merely watching the head. It is in constant, dynamic communication with the head.
24. The letter omega reminds us of Christ as the head of the body because its shape
looks like the outline of a head and shoulders.
25. Though the Omega Model is a cube and appears to be a static block, the Omega
Person is not static. As a magnet, a resurrected person and the head of the church,
Jesus keeps on sending his truth, power and love out in all directions from the
Omega Point via the Holy Spirit. Our mission is to conduct that truth, power and
love so that people turn and worship the Source of it all.
* 02. Transparency 2 - First Frontier: Evangelizing the Disoriented or
Misoriented
1.
Where is Frontier 1? Who are the “disoriented” or “misoriented”?
2.
As we saw on the Omega cube, Point 1 is at the front, bottom left corner, as far
from Omega as one can get. Frontier 1 people have little or no knowledge of Christ
(width of the cube), no experience of belonging to Christ (height) and they do not
live in Christ‘s way (depth). In today*s terminology these are mostly the
“unreached peoples,” especially those in the “10/40 Window,” shown as a black
rectangle on this map. 5
3. The dark red areas are language groups which are the least evangelized (or
“most unreached”) groups in the world. The light red areas are other language
groups where the gospel is seldom heard. Obviously most of the red areas are inside
the rectangular “window.” These people may be called “disoriented” if their lives
have no central orientation point or “misoriented” if they have a central point other
than the Omega. In our globalizing world today, many of the formerly
“misoriented” people are becoming “disoriented” as the value centers of their
traditional cultures and religions are facing the competition of modern Western
values.
4. In the last twenty-five years the need to evangelize “unreached peoples” has
been rightly and very successfully emphasized by the MARC Division of World
Vision International, the U.S. Center for World Mission, the AD2000 and Beyond
Movement (including the Joshua Project), the Perspectives on the World Christian
5 The 10/40 Window is the parts of North Africa, southern Europe and Asia between the 10 th and 40th parallels north. The
vast majority of the world*s least evangelized people groups live in this area, where Islam, Hinduism and Buddhism are the
dominant religions.
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Movement training course, and many others.6 If we are not aware of the First
Frontier, we don*t know the first thing about mission. We have to let these people
know that by turning to the Omega, they can be saved from their disorientation or
misorientation.
5. The key text for the First Frontier
6. Mt. 24:14. “And this gospel of the kingdom will be preached in the whole world
as a testimony to all nations [peoples], and then the end will come.” No doubt about
it—God*s will is that every last “unreached” people be reached with the good news.
7. Let us pray for First Frontier people:
8. People who have never heard the name of Jesus
9. People who have never met a Christian
10. People who have never seen a Bible or a church building
11. People who do not know what the symbol of the cross stands for
12. People who have no interest in God
13. People who suffer hunger, degradation, addiction or victimization so severe
that they cannot imagine the possibility of hearing good news
14. What is already happening on Frontier 1?
15. DISCUSS. What missionaries on your prayer list are working in an unreached
people group (as opposed to an area where there has been a local church for a long
time)? What country are they in? Do you know what language group they are
evangelizing and how they are going about it? What mission organization supports
their work? How can we encourage them?
16. God is at work in new ways on Frontier 1. Here are some examples. You may
want to add to the list or share what you know about these situations.
17. China. Phenomenal growth of all kinds of churches in the last 50 years in spite
of government restrictions.
18. India. Thousands of Indian Christians doing pioneer evangelism among
unreached groups in their own vast country.
19. Nepal, Albania and Mongolia. Growing congregations in three of the countries
that were most tightly closed to the gospel only a few years ago.
6 The promoters of the “unreached peoples” view of mission felt that by the mid-1970s many missionary-sending
organizations had become bogged down in institutional programs such as education and health. Meanwhile there were
hundreds if not thousands of people groups who still had never heard the gospel at all.
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20. Middle East. Recent conversions in places where Christian witness seemed to
have no effect for decades or centuries; new evangelistic opportunities via videos
and satellite TV in the region.
21. Unmentionable locations. More and more “don*t mention Jesus when you
write to me” missionaries; that is, people who are working among unreached groups
in areas controlled by governments hostile to Christianity.
22. How can we move with God on Frontier 1?
23. The goal of mission on Frontier 1 is to get the gospel heard by the disoriented
peoples for the first time. In some cases this means extending traditional methods
like Bible translation and radio to additional languages. In other cases nontraditional methods may be needed. For example, satellite TV has opened up the
Middle East to certain kinds of Christian programming. English language teachers
go to many countries. “Tentmaking” 7 is often used as a form of “creative access”
into countries where public evangelism is illegal.
24. DISCUSS. Frontier 1 is a problem for mission organizations today not because
of a lack of ideas or opportunities but because of a lack of people and supporters.
Where are the people who have what it takes for Frontier 1 evangelism? Where are
the churches that are ready to do whatever it takes to support them? What is the
hold-up?
25. DISCUSS. Many churches and organizations “adopt” one language group as
their long-term focus for prayer (and also for evangelization if they have the
resources). Several centers provide information on how to go about this. 8 If our
group were voting today about looking into adopting an unreached people group
ourselves, would you vote for it or against it? What pros and cons do you see in this
method?
26. What if Frontier 1 people were reoriented toward Omega?
27. We are tempted to think that if we reached the disoriented, the church could
say, “Mission accomplished.” In other words, we are used to thinking there is only
one “frontier of mission.” It is true that success on this frontier would bring great
7 Tentmaking is doing secular employment to be self-supporting in a location where one wants to witness for Christ. This
may be in business, education, development or (less often) embassy work.
8 For further information on how your group could “adopt” an unreached people group for prayer and possibly for action,
contact any of the following:
AD2000
Web site: www.ad2000.org; Phone 719-576-2000; Fax 719-576-2685
Adopt-A-People Campaign, US Center for World Mission
Web site: www.uscwm.org/mobilization/ resources/aap.html;
Phone 6026-398-2200; Fax 626-398-2263
Adopt-A-People Clearinghouse
Web site: www.aapc.net; Phone 719-574-7001; Fax 719-574-7005
Caleb Project
Web site: www.calebproject.org; Phone 303-730-4170; Fax 303-730-4177
Christian Information Network
Web site: www.christian-info.com; Phone 719-522-1040; Fax 719-548-9000
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rejoicing in heaven and on earth; however, success here is not a substitute for action
on the other five frontiers of mission.
28. The assumption underlying the unreached peoples approach to mission was that
people move in a fairly straight line from Point 1 toward Omega; that is, that their
awareness of the gospel increases in a balanced way, eventually turning into
Christian commitment which grows in a balanced way toward completeness in
Christ. Our task is then quite simple. We measure the extent of their awareness and
commitment to determine how evangelized they are; then we aim our efforts at the
least evangelized.
29. Theoretically this view should be true, but in practice people rarely move
toward Omega in a straight line. Their own bias or the bias of the particular
Christian or group presenting the gospel to them tends to make them very lopsided.
This has gone on for so long that we now have whole camps or families of lopsided
Christians, all thinking they are mature in Christ because they have done well on
one or perhaps two of the three dimensions of Christ*s liberating control.
30. Even worse, they are often competing with each other or even attacking each
other, each group insisting that its own strong dimension is the “real” heart of
Christianity while the strong dimensions of other groups are peripheral or even
unnecessary. Deliberately or not, they undermine each other*s attempts to get the
gospel out to the world. To do God* s mission in the world today, we have to get
over this. It is no mere distraction from mission. It drives a dagger through the heart
of mission, undermining the credibility of anything else we say or do in Jesus*
name. Our unity was given as a belief-compelling sign that Jesus really is the
Messiah, that he is with us, that his glory rests on us and that God loves us (Jn.
17:20-23).
31. Four of these kinds of lopsidedness will be discussed as the next four frontiers
of mission.
* 03. Transparency 3 - Second Frontier: Awakening the ChurchOriented Christians
1. Where is Frontier 2? Who are the “church-oriented Christians”?
2. “Church-oriented Christians” are people who assume that their church represents
them to God and therefore they don*t have to deal with God very much themselves.
The baptism they receive from the church is their guarantee of membership. They
do not have to participate in the life of the church or show that the life of God is at
work in them; they only have to avoid getting kicked out (losing membership). The
church tells them what God wants. It collects enough money to employ professional
clergy who do whatever they do to keep the church going.
3. Where are the church-oriented Christians? If you say you have one living next
door, you may be right. But on a global scale these people are concentrated in
certain areas where for centuries or even millennia the Roman Catholic or the
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Orthodox Church has been seen as the official church for a nation or an ethnic
group. To be a Serb is to be a member of an Orthodox Church. To be a Pole is to be
a Catholic, etc.
4. These areas are approximately the yellow areas on the map.9 The Roman
Catholic Church has been dominant in southern Europe and Latin America. The
Orthodox Churches have been dominant in Eastern Europe and Russia. There are
also large church-oriented Christian groups in places like Iraq, Lebanon and Egypt,
though these do not show in yellow on the map. 10 In all these areas, church
buildings would have a prominent place in many of the towns and cities, and many
non-Christians would think they know what Christianity is.
5. Though many church-oriented Christians are only superficially committed to
Christianity, this is not necessarily so. Some, especially Orthodox churches in
Islamic or formerly communist countries, have suffered greatly because they held
onto their church/Christian identity. They are like the church in Ephesus, described
in Rev. 2:3-4, “You have persevered and have endured hardships for my name, and
have not grown weary. Yet I hold this against you: you have forsaken your first
love.”
6. The key text for the Second Frontier
7. Mt. 3:8-9, “Produce fruit in keeping with repentance. And do not think you can
say to yourselves, ‘We have Abraham as our father.* I tell you that out of these
stones God can raise up children for Abraham.”
8. This was John the Baptist*s wake-up call to the Jewish religious leaders of his
day. They assumed that their ethnic pedigree of descent from Abraham was a
religious passport to God*s favor. John calls them to “repentance,” which is
reorientation. He does not mention any specific sins of which they are to repent. He
says, “Produce fruit in keeping with repentance,” that is, “Show me the kinds of
action that come from reorienting your lives toward the liberating control of God. ”
9. John also warns them that “the ax is already at the root of the trees” (Mt. 3:10).
Church-oriented people are almost always proud of their roots, just like the Jews of
John*s time. John* s point was that the fruit on the tree was much more important
than the root of the tree, so much more that any unfruitful tree would be chopped
through at the root.
10. Many church-oriented Christians (especially in the Eastern Orthodox family)
have admirably endured hardships under communist or Islamic governments, but
their love for God and zeal for the life of God have burned low.
9 The color key on the “Status of Global Evangelization” wall map (from which this map is derived) describes the yellow
areas as “unevangelized” people groups but perhaps “under-evangelized” would be more accurate. Many are areas where
Christianity has been a recognized religion or even an official, national religion for a thousand years or more.
10 For example, the Coptic Church has perhaps 20% of the population of Egypt, but they are almost entirely of the Coptic
ethnic group, with their own Coptic language unrelated to Arabic. However, these people are spread throughout Egypt and
thus do not show on the map at all; they are never a linguistic majority in any one mappable area.
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11. Let us pray for Second Frontier people:
12. People who were baptized and perhaps married in a church, but have nothing
else to do with the church
13. People who think that Christianity means attending church, participating in
communion, and trying to be a good person
14. People who think that religion is determined by your ethnic group; that is, if
you are from this group, you are automatically a Christian, if you are from that
group you are automatically a Muslim, etc.
15. People whose churches do not give them any help or encouragement to study
the Bible
16. People who suppose that the clergy are the “real” Christians and that ordinary
people will always be further from God than the clergy
17. People who know the Christian message but seem unmotivated to share it
18. What is already happening on Frontier 2?
19. DISCUSS. What missionaries on your prayer list are working in a part of the
world where most Christians are church-oriented? What country are they in? What
mission organization supports their work?
20. DISCUSS. Most evangelicals advise church-oriented Christians to leave their
ancient churches and join new, more biblical churches. Do you know of any people
who are working to bring biblical life, reform and renewal within an ancient church
that has lost its spiritual vitality?
21. God is at work in new ways on Frontier 2. Here are some examples. You may
want to add to the list or share what you know about these situations.
22. Britain. After decades of declining membership, British churches are seeing
revival and evangelism through “Alpha” groups (a series of evangelistic discussion
meetings in homes), a method developed in an Anglican congregation.
23. Eastern Europe and the Middle East. Orthodox churches are pushing for more
biblical theology in the World Council of Churches.
24. Egypt. A weekly Bible lecture given by the “Pope” of the Coptic Church is
attended by thousands.
25. Ethiopia. A Bible study and renewal movement started in the Ethiopian
Orthodox Church with five people in 1990. Now there are about 200,000 meeting in
home groups.
26. Tanzania and Kenya. Weekly small-group Bible studies among Catholics in
Tanzania have changed the church in the past 25 years. A youth campaign among
Kenyan Catholics used the slogan, “Jesus Christ in the heart and on the lips of every
Catholic youth.”
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27. Brazil. Inside the Catholic Church, thousands of “Base Christian Communities”
have developed as centers of spiritual life and community action. At the same time,
millions of nominal Catholics have left that church and joined evangelical churches,
which in Brazil are usually charismatic.
28. How can we move with God on Frontier 2?
29. The goal of work on Frontier 2 is to get the gospel into the hearts of people
who already have a lot of it in their church liturgy or their national tradition. How
do we bring renewal to church-oriented Christians and fossilized churches?
Unfortunately we have barely begun to think about this as a part of mission. Our
usual approach has been to try to get individual converts to leave the ancient
churches. We want to demolish the old house and build a brand new one; we don*t
do restorations. Are we writing off churches that God has not written off?
30. DISCUSS. When we pray about mission, we pray all over the world but when
did we last pray for revival in the Catholic Church or any of the Orthodox
churches? What would be the pros and cons of putting that item onto our mission
prayer list?
31. DISCUSS. Suppose someone comes to our church who feels a calling to work
on Frontier 2. He or she intends to cultivate a relationship with one of these churchoriented denominations overseas and work for revival from the inside. Would we
call that “mission”? Would we consider giving that person any support from our
“mission” budget?
32. DISCUSS. Suppose someone claims to have had a vision in which God said
that fifty people from your congregation should switch churches for a year. They
are to go in groups of ten or fifteen and become part of four or five dead or dying
churches in your community. Their mission is to love the people in those churches
and pray that God will revive them. The “ missionaries” are to spark this revival
without becoming voting members or taking any official positions of power. Would
you consider being one of the fifty? Why or why not?
33. What if Frontier 2 people were reoriented toward Omega?
34. If the church-oriented Christians of the world were ignited with the Spirit*s
fire, how much impact would it have on the evangelization of the world? You do
the math. Today there are about 400,000 cross-cultural missionaries (140,000
Protestant), but there are about 1,100,000,000 adherents of Orthodox and Catholic
churches. In other words Orthodox and Catholic adherents outnumber cross-cultural
missionaries about 2750 to 1.
35. Many of these 1.1 billion Orthodox and Catholic adherents already live in the
10/40 Window, especially in the Islamic part of it. The Muslims there think they
know what Christianity is because they have had an “Orthodox” church among
them for almost two millennia. If those ancient, ethnically static churches suddenly
changed and began reaching out in love across ethnic lines to their Muslim
neighbors, the Muslims would demand an explanation: “What happened to those
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people? We have known them as enemies for centuries. Now they are treating us as
friends! What is going on?” When the Orthodox Christians answer those questions,
they evangelize.
* 04. Transparency 4 - Third Frontier: Teaching the ExperienceOriented Christians
1. Where is Frontier 3? Who are the “experience-oriented” Christians?
2. Experience-oriented Christians are often recent converts who belong to
churches, groups or movements founded by a visionary leader during the last 100
years or even the last decade. They seek and promote religious experience, usually
described as an experience of the Holy Spirit. They tend to be long on healing and
visions but short on theology. Some of their least trained leaders are courting heresy
and a few have already married it. However, the experience-oriented churches still
show spiritual power, they praise God and Christ, and they evangelize anything that
moves. That is why they have tens of millions of members, and they are the fastest
growing churches in the world.
3. Though many of these “experience-oriented churches” could be called “house
churches,” some have grown to become large movements and built huge church
buildings. The Kimbanguist Church in the Democratic Republic of Congo, for
example, has one church building which is estimated to hold 37,000 people. That is
not exactly a “house church”! Yet the Kimbanguist denomination with 3-5 million
members is still very largely a “house church” movement, typical of the
“experience-oriented” type in many ways.
4.
Where are the experience-oriented Christians? In Latin America most are in small
charismatic groups. In Africa most of them are called “African independent
churches” or “African indigenous churches.” In China they are called “the house
church movement.” In the West some are in the “cell church” movement or the
“New Apostolic” movement. All these labels are fuzzy, and all these people are
invisible on the “Status of Global Evangelization” map, so we have done a new map
based on statistics in the World Christian Encyclopedia. What we call “experienceoriented churches” are (except in the West) roughly the same as what the
Encyclopedia calls “non-white indigenous” groups. Light blue indicates countries
where more than 9% of all who call themselves “Christians” are “experienceoriented” members. Dark blue indicates countries with more than 20%. 11
5. The key text for the Third Frontier
11 The percentages on our map are all too low because thousands of congregations that get counted as Anglicans,
Methodists, etc. are functionally much closer to the beliefs and practices of the “experience-oriented churches” than they are
to the official positions of their denominations. No one is willing to estimate their number, so we have simply used the “nonwhite indigenous” figures as explained above. The figure for China, 38%, is shown with a question mark because China data
is far more debatable than data for other countries shown.
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6. Mk 9:38-40, “ ‘Teacher,* said John, ‘we saw a man driving out demons in your
name and we told him to stop, because he was not one of us.* ‘Do not stop him,*
Jesus said. ‘No one who does a miracle in my name can in the next moment say
anything bad about me, for whoever is not against us is for us.* ” What we call
“experience-oriented” Christians are often seen by older churches as being “out of
control,” but Jesus obviously took a dim view of the way his disciples tried to
establish their control over this Third Frontier person.
7. Let us pray for Third Frontier people:
8. People who belong to churches whose leaders trust their own visions as much or
more than they trust the Scripture
9. People (even congregational ministers and leaders) who can*t read the Bible
because they don*t know how to read or they cannot get a copy of the Bible in a
language they can read
10. People who are being led astray by false teachers, wolves in sheep*s clothing
11. People who give too much honor to their church*s founding prophet or leader,
maybe even as much honor as they give to Christ or the Holy Spirit
12. People who are depending on emotions to keep their faith alive
13. People who belong to congregations where all the members have become
Christians in the last 2-3 years
14. People whose faith is very unbalanced, perhaps emphasizing one narrow belief
as if it were the key to all of Christianity
15. People who think that the main way to show zeal for God is to keep a lot of
church rules and regulations
16. People who used to belong to experience-oriented churches but have drifted
away, disillusioned by the lack of solid teaching
17. People who think they are the only real Christians because only they show zeal
in a particular way or with a particular teaching
18. What is already happening on Frontier 3?
19. DISCUSS. What missionaries on your prayer list are working to disciple people
who belong to experience-oriented churches and to help their churches become
more biblical? What country are they in? What mission organization supports their
work?
20. God is at work in new ways on Frontier 3. Here are some examples. You may
want to add to the list or share what you know about these situations.
21. House churches in China. Because of these small congregations, which often
have a heavy emphasis on healing and the Holy Spirit, the number of Christians in
China has multiplied by 20 to 30 times (2000-3000%) during the last fifty years.
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22. African Indigenous Churches (AICs) in Nigeria. Huge churches with strange
names like “The Eternal Sacred Order of the Cherubim and Seraphim” are
strengthening their theology, forming councils and joining forces with older
churches in national and international associations.
23. In at least eight African countries, African Indigenous Churches have invited
overseas mission agencies to send Bible teachers or other resource people to assist
them.
24. Latin American explosion of small charismatic churches. Many churchoriented people are being reborn through the witness of the charismatic churches.
25. How can we move with God on Frontier 3?
26. The goal for Frontier 3 is to get the gospel really understood by people who are
110% committed to what they understand so far. How do we teach these
experience-oriented Christians? As with Frontier 2, we have not yet given much
thought to this as an aspect of mission.
27. One thing is sure. The work on Frontier 3 will not happen by itself. Experienceoriented people are often skeptical of people from other churches, who seem like
Pharisees with all their doctrines and regulations. What can the experience-oriented
members learn from people who lack the power of the Spirit? Some of them do
realize they need more teaching about the Bible and are prepared to get it wherever
they can. But they do not want teachers who treat them as if they are “disoriented”
or who begin by attacking them for their mistakes, nor do they want to sit under the
tutelage of “teachers” who seem ignorant of the power of God.
28. DISCUSS. Suppose you were a leader of a Frontier 3 experience-oriented
church. Your church had grown from 5 to 90 members in three years, even though
you yourself have only been a Christian for four years and you have no Bible
training. You hear that a foreigner is arriving in town and starting Bible classes for
leaders like you. What will you want to know about that foreigner before you
decide to join his class?
29. What if the people on Frontier 3 people were reoriented toward Omega?
30. The experience-oriented people (Frontier 3) may be the key to Frontiers 1 and 2
because they live on those frontiers. In China they challenge disoriented peoples
(Frontier 1) to come to Christ. In Africa and Latin America they challenge churchoriented Christians (Frontier 2) to wake up. Though they understand less of the
gospel than many of the older missionary-sending churches, they still manage to
communicate more of it on Frontiers 1 and 2. Their spiritual life spills over to
others.
* 05. Transparency 5 - Fourth Frontier: Preaching to the WorldOriented Christians
1. Where is Frontier 4? Who are the “world-oriented” Christians?
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2. “World-oriented” Christians are mostly Westerners, affected to a very large
degree by the secularization of Europe and North America. “World-oriented” may
sound like “worldly” (carnal) but it has nothing to do with worldliness. Unlike the
“worldly” people who get sucked in by the temptations of this world, “worldoriented” people want to fight against the effects of sin in the world; that is, they
want to do good in practical ways and campaign to improve the world. They get
involved in programs to get rid of racism, poverty, oppression of women, pollution,
etc. Though they may be passionately committed to this down-to-earth
humanitarian agenda, they often see the “religious” side of Christianity as oldfashioned, optional or just plain wrong. Church membership, doctrine, Biblereading and worship are tangential to their lives, valued only as far as they
contribute to the task of changing the world.
3. Most of the world-oriented Christians are found in the churches often called
“mainline” Protestant—Methodists, Lutherans, Presbyterians, Anglicans, and to a
much lesser extent, Baptists. The National Council of Churches in the USA and the
World Council of Churches link these and other groups in pursuit of projects that
are mostly of a world-oriented type.
4. It can be expected that while Frontier 4 churches lose their emphasis on personal
religious experience, the Bible and the church, they will also lose members.
Transparency 5 shows how serious this has become for the “mainline” Protestant
churches. In North America and Europe where the world-oriented agenda has been
promoted the most and the church and the Bible have been emphasized least, there
were actually 14 million fewer adherents in 1990 than in 1960, a 10% drop. 12 These
churches not only failed to win converts during this period. They did not even retain
the loyalty of millions of the children of those who were members in 1960.
5. In the rest of the world the mainline Protestant churches were somewhat less
world-oriented than their North American and European cousins and they grew by
about 23 million in Africa and 14 million in Asia. However, if we combine the
totals for all mainline Protestants worldwide from 1960-1990, we see that they grew
only a total of 17%, less than half a per cent per year, while the world population
grew 75%. Meanwhile the Catholic and Orthodox churches (roughly equivalent to
our “church-oriented” category, Frontier 2) grew by 52% and the Pentecostals and
“indigenous marginals” 13 (roughly equivalent to our “experience-oriented”
category, Frontier 3) grew by a whopping 567%, more than seven times the rate of
world population growth.
12 The drop would be larger if it were not for the growth of the relatively few congregations in the mainline Protestant
denominations which have not become as world-oriented as the rest. These congregations have continued to emphasize the
Bible, personal conversion and the Holy Spirit at the local level even though these things have faded away at the
denominational level.
13 These are groups like the African independent churches and the Chinese house churches. They are “indigenous” because
they were started by local people, not planted directly by foreign missions. They are “marginal ” in that they often do not
associate with other churches (or the other churches deliberately marginalize them). Their theology also is sometimes on the
margins of what can be called Christian.
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6. The key text for the Fourth Frontier
7. Mk. 12:24, “Jesus replied, ‘Are you not in error because you do not know the
Scriptures or the power of God?* ” Jesus is replying to a trick question from the
Sadducees, a question that was intended to show how silly it is to include the idea
of life after death in a religious belief system. The Sadducees were religious leaders,
apparently from the wealthy and powerful class in Jewish society at the time, who
were not interested in religious speculations or regulations (trademarks of the
Pharisees). Their agenda was much more down-to-earth. They imagined it was up to
them to promote the welfare of the Jewish nation as a whole, and they took this to
mean that they should accommodate themselves to the two dominant earthly
realities of their day—Hellenistic (Greek-based) culture and the government of the
Roman Empire.
8. Jesus* challenge to these “world-oriented” religious leaders was two-pronged.
He accused them of not knowing the Scriptures or the power of God. The
Sadducees did “know” the Scriptures at one level. In fact, they saw themselves as
the ones who were protecting the genuine, original Scriptures from later ideas and
traditions such as life after death. Jesus* point was that they had only used the
Scriptures for their own purposes. They had fit the Scriptures in around their own
values instead of realizing what the Scriptures were really pointing to. As for the
power of God, they didn*t know that at any level. They had heard that Jesus healed
people and cast out demons, but they were clueless in that area. No wonder they got
viciously jealous when the disciples began doing many healing miracles in Jesus*
name (Acts 5:15-17).
9. Frontier 4, the world-oriented Christians, may be the best-hidden mission
frontier in the world today. It is not hidden in some far-off corner of the mountains
of Tajikistan. It is right under our noses, hidden inside some church building we
drive by every day. When we think “mission,” this frontier rarely if ever crosses our
minds.
10. Let us pray for Fourth Frontier people:
11. People who think that Christian faith is only good to the extent that it
contributes to social action
12. People who are adamant about political correctness but indifferent about
theological correctness
13. People who think Christianity is only one of several good religions that should
work together for a better world
14. People who think the heart of the Christian message is, “Be good.”
15. People who are watching their churches dwindle in membership and vitality
16. People who have worn themselves out trying to do good in their programs for
change, and who despair at the lack of results
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17. People who call themselves Christians but do not believe in healing miracles or
evil spirits
18. People who have gone to church every Sunday for decades without hearing a
single sermon about heaven or hell
19. What is already happening on Frontier 4?
20. DISCUSS: The Sadducees became jealous when they saw the disciples do
healing miracles (Acts 5:15-17). What signs of divine life are so obvious in your
church and so conspicuously absent from the “world-oriented” churches in your
community that those churches are jealous of your church or would be if they knew
what is going on?
21. God is at work in a fascinating way on Frontier 4. Nearly every “world-oriented
” church in the Western world is part of a denominational family that now has more
members overseas than in the West. The “daughter” churches have outgrown the
“mother” churches. In nearly every case these daughter churches have far more
knowledge of the Scriptures and the power of God than the “mother” churches
have. The daughters are more evangelical, more concerned about non-Christians,
more inclined to be charismatic, more prayerful, and (not surprisingly) much fastergrowing.
22. As the daughter churches are coming of age, they are starting to question some
apparent signs of theological senility in the mother churches. The older churches
seem to have forgotten who they are. For example, a group of non-Western
Anglican bishops recently sent a joint letter to the Episcopal bishops in the USA
(who are part of the Anglican denominational family), taking the American bishops
to task for their open view on homosexuality.
23. This is the beginning of a completely new trend—the first shall be last and the
last first. Churches in the West will increasingly become accountable theologically
and spiritually to the non-Western churches in their denominational families.
Churches outsi de the West will increasingly be able to preach to Frontier 4 people
through the international structures of the denominational family.
24. How can we move with God on Frontier 4?
25. The goal for Frontier 4 is to preach the Scriptures and the power of God to
people who have reduced Christianity to good deeds and social ethics. We have
seen that God has set the stage for work on this frontier by growing churches in the
non-Western world but not much work is actually underway yet. Is it time for you
to promote it? Consider the following hypothetical case.
26. DISCUSS: Though your church is not Methodist, 14 the Methodist Church in
Kenya has made a contact with a member of your congregation who lived in Kenya
14 If your church is in fact Methodist, change the name of the church in the example to some other Protestant denomination
found in your community.
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for a couple of years. They say they feel called to send some Methodists from
Kenya to lead seminars on prayer and healing in Methodist churches in the USA.
The American Methodists won*t pay for the program. The Kenyan Methodists say
the American refusal only shows how badly the program is needed, and they think
the American Methodists would agree if they could see the effects of a few pilot
projects. The Kenyan Methodists can*t afford to pay to send their people to lead the
experimental seminars. Will you donate any money to enable some Kenyans to
come and run one of these seminars at a Methodist church in your community if
that church agrees to host it?
27. DISCUSS: One approach to mission among Frontier 4 people is to attack them
for being “liberals.” Jesus* words to the Sadducees seem to be an attack—“Are you
not in error because you do not know the Scriptures or the power of God?”
However, this is actually Jesus* response to the Sadducees* attack on him. What
attack, if any, are the “liberals” making on your church? Who is implying that your
church is too religious, that you believe too many unnecessary things? How are you
responding to demonstrate that you do know both the Scriptures and the power of
God?
28. What if the people on Frontier 4 were reoriented to Omega?
29. Frontier 4 people have a form of godliness (a concern about repairing and
preventing the damage of sin on the world) but they deny its power. Non-Christians
get a very wrong impression of Christianity from world-oriented Christians.
Throughout North America and Europe, dying mainline Protestant congregations
make Christianity look like a dying or dead religion. If Frontier 4 people came to
know the Scriptures and the power of God, all this disinformation would cease.
30. In addition, a new relationship of interdependence would form between the
Western and non-Western churches. The Frontier 4 people in the Western churches
have tended to look down on the enthusiasm of the non-Western groups as if it were
a childish kind of religion. They have supposed that mature religion is religion
stripped of its religiosity and boiled down to its humanitarian aspects. If the
Western churches learned the power of God from the non-Western churches, such a
condescending attitude would become a thing of the past. A new unity would
emerge, and unity is a compelling part of the church *s testimony to what God did
through Jesus (Jn. 17:20-23).
31. This would be doubly true in our day and age when the West dominates the
world economically, politically, linguistically, technologically and culturally. God
has not allowed the West to dominate the world spiritually. God has chosen the
“weak” things of the world to convey the spiritual power that the “strong” do not
have. If Fourth Frontier Western Christians would have their lives transformed by
contact with non-Western Christians, Christ would be lifted up as unique, the one
leveler of cultures, the one center who can unite Western and non-Western peoples
in himself.
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* 06. Transparency 6 - Fifth Frontier: Prophesying to the BibleOriented Christians
1. Where is Frontier 5? Who are the “Bible-oriented Christians”?
2. Bible-oriented Christians are those who center their Christian faith on the
authority of the Bible. On the Omega cube they are at Point 5, which can be seen as
a combination of the “church-oriented” and “experience-oriented” positions (Points
2 and 3). However, the Bible-oriented Christians criticize the church-oriented ones
for lacking the dimension of personal religious experience (“a personal relationship
with Christ”) and they criticize the experience-oriented ones for going overboard on
experience, losing the doctrinal control provided by Scripture and the church.
3. Bible-oriented Christians save their harshest criticism for the world-oriented
Christians, who do not emphasize the Bible, religious experience or the church.
Note that on the Omega cube the Bible-oriented people are diagonally across the
cube from the world-oriented ones (Point 4). Where one is strong, the other is weak
and vice versa. This is why there is so much tension between the two groups, who
are often described as “evangelicals” and “ecumenicals.” It is also why there is so
much promise and so much creative tension in the works of mission theologians
like David Bosch, Stephen Neill and Lesslie Newbigin, all of whom lived with one
foot firmly planted in each camp.
4. Transparency 6 is a map of the suffering in the world. Life is relatively easy in
the yellow countries and progressively harder as the shades turn to dark red. The
green “raindrop” areas on the map are people groups where evangelicals are
numerous. Notice that the raindrops are concentrated in two parts of the world, the
least suffering (yellow) and the most suffering (dark red). What God wants on
Frontier 5 is a deep conversion of these Bible-oriented Christians, a conversion
from a two-dimensional, phony “faith” to a three-dimensional religious life
including love for the created world and the human beings, body and soul, who
populate it.
5. Ironically this conversion will make the Bible-oriented people more worldoriented and less world-oriented at the same time. The rich focus their lives on the
increase and protection of wealth; the poor focus theirs on the envy and pursuit of it.
This conversion will increase a new and proper way of being “world-oriented”
which is related not to wealth but to people and society. This is the kind of worldorientedness we find in the Lord*s Prayer, which is a prayer for the transformation
of this world under the kingly control of Christ, the Omega (Mt. 6:9-13).
6. Concern about transforming the world is not simply a matter of giving away a
little more money. As I Cor. 13:3 says, “If I give all I possess to the poor . . . but
have not love, I gain nothing.” God wan ts a deep change in the Fifth Frontier
people, integrating their religious activity like Bible study with world-oriented love.
This gives them new eyes. It enables those who have been looking for Christ in the
Bible to start seeing Christ in the world; that is, any physical help or encouragement
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given to any needy person is literally given to Christ himself (Mt. 25:38-40). To put
love into action toward the needy is to complete the pulsating love cycle—love
flows from Christ to us and we give it back to him by giving to the needy.
7. The key text for the Fifth Frontier
8. I Jn. 4:20, “For anyone who does not love his brother, whom he has seen, cannot
love God, whom he has not seen.” It is simply not possible for a person to focus life
on “loving God ” through Bible study, church attendance and “personal relationship
with Christ” and at the same time to fail to love his brother. Nor is it possible to say
that loving a brother or sister ends with loving his or her soul.
9. Love smashes through that kind of sham distinction. Love is interested in
people*s welfare, not merely their religious welfare. By reducing the gospel to a
“religious” message, Bible-oriented people put a box around their love and earn
themselves the prophetic rebuke of I John 4. Love will not live in captivity; it
cannot be domesticated. If we try to box it in, it will either break out or die.
10. Let us pray for Fifth Frontier people:
11. People who think that religion is about the soul and the next world as opposed
to the body and this world
12. People who think that religion is an individual, private matter as opposed to
anything to do with society, history or creation
13. People who are caught up in religious revivals like the huge one that went on
for thirty years in Rwanda but never touched the down-to-earth issue of tribalism
that exploded into genocide by “Christians” against “Christians”
14. People struggling with situations where bribery and corruption are demanded of
everyone as the normal way of getting anything done
15. People who know the Bible very well but do not know the first thing about the
joy of giving
16. People who can pass a theological exam with flying colors but who never do
anything to better their neighborhoods and communities
17. People who never miss a meeting at church and never have a meeting with their
neighbors
18. People who want to know as much as possible about the Bible and as little as
possible about inner cities or the Third World.
19. People who “give their lives to God” but still consider their money to be their
own except for a certain percentage that “belongs to God”
20. People who have resigned themselves to poverty and see religious meetings as
an occasional escape from their desperate situation in this world
21. People who think they are too poor to give anything away
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22. What is already happening on Frontier 5?
23. DISCUSS. What missionaries on your prayer list are conveying Christ*s love
by serving, encouraging and empowering the needy? How would your prayers for
those people change if you began to think of the needy as personifications 15 of
Christ? In the light of Matthew 25:38-40, is that the way we should see the needy?
24. DISCUSS: What appeals have you heard lately for people to care for the needy
or get involved in efforts to improve the world? How do you usually react?
25. God is at work on Frontier 5. Here are some past and present examples. You
may want to add to the list or share what you know about these trends.
26. In international gatherings in the past three decades, Latin American
evangelicals such as Orlando Costas and Samuel Escobar have steadily pushed
Western evangelicals toward recognizing the need for being properly “worldoriented.”
27. The World Evangelical Fellowship has recently begun promoting a fivepronged mission thrust in which concern for social and physical matters is
prominent.
28. The International Fellowship of Evangelical Mission Theologians, led by Vinay
Samuel of India and Christopher Sugden of Britain, has steadily pushed for the
integration of evangelical theology and Christ-like compassion.
29. A growing number of American evangelicals such as Jim Wallis, Ron Sider,
Bryant Myers and Roger Greenway are calling evangelicals to “holistic” mission.
30. How can we move with God on Frontier 5?
31. The goal of mission on Frontier 5 is to get Christians to be good news, not just
to know it and talk about it (or give money to send other people around the world to
talk about it).
32. DISCUSS. Besides giving money away, what do you think it means for
Christians to be good news? What is the difference between people you know who
are good news and those who just believe in it or talk about it?
33. DISCUSS. Jesus once asked, “Why do you call me, ‘Lord, Lord,* and do not
do what I say?” (Lk. 6:46) What are some of the many things he said about money
that we need to hear and obey?
34. DISCUSS. Many Bible-oriented Christians are afraid that if we increase our
emphasis on physical, economic, social and political matters as part of our
“mission” in the world, that will take away resources that would have been used for
evangelism. What would you say about this concern?
15 A “personification” is not an “incarnation” or a “reincarnation” but a human representation, a human being who is a
concrete example of something not immediately visible. Usually the “something” is an abstraction. For example we might
say, “He is humility personified.”
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35. What if Frontier 5 people were reoriented toward Omega?
36. We began this explanation of Frontier 5 by noting how much the B ibleoriented people criticize everyone else. Unless their concern about truth is matched
and balanced by their concern about the world, these people will come across as
judgmental or even hateful. However, if evangelicals (especially Western ones) got
swept up in a tidal wave of gospel-driven love for the hurting people of the world,
they would transform them selves and perhaps their whole countries.
37. Their evangelistic efforts would have far more integrity and credibility. Their
good works and their loving attitude would bring glory to God around the world
(Mt. 5:16). The whole world would know that God is alive and the Christian
message is true because they could see it breaking down the indifference of
Christians in rich countries.
38. Talk is cheap. The best form of witness is to do something sacrificial that
demands an explanation. That is what Jesus did on the cross, the original “love in
action” that we can pass on by our love in action, whether we are rich or poor.
When people ask us to explain our startling action, they are asking us to tell them
the gospel. Let*s give them something to talk about!
* 07. Transparency 7 - From Lopsidedness to Idolatry
1. Frontiers 2-5 are all people and groups who think they are the “real” Christians,
but as we have seen, they are all lopsided in one way or the other. They suppose
that when they have reached the maximum point on one or two of the dimensions of
the cube, they have arrived. From their self-confident position, they point out how
far the others have strayed from “real” Christianity. This is a picture of polarization
and division.
2. What is needed is for them all to reorient themselves toward the Omega Point on
the cube instead of claiming that their own Point (2, 3, 4 or 5) is the same as the
Omega Point. Jesus Christ, the true Omega, cannot be reduced to one dimension.
His lordship or control is three-dimensional. As John 14:6 puts it, he is the Way
(which the world-oriented emphasize), the Truth (which the church-oriented and
Bible-oriented emphasize) and the Life (which the experience-oriented emphasize).
3. By missing his three-dimensional control, various groups of Christians have set
up their own standards for measuring Christianity. The oldest of these is called
“orthodoxy,” or literally, “correct praise.” The word orthodoxy has come to be
focused on doctrines more than praise or worship. The church is seen by the
“church-oriented” groups (Point 2) as the authority that defines and enforces these
doctrines. The claim of “papal infallibility” is one indication of this view. The
evangelical view of biblical infallibility (Point 4) is a similar attempt to define and
enforce orthodoxy but it does not allow any one church to have control of the
process.
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4. A more recent standard for measuring Christianity is “orthopraxis,” “correct
practice.” This is advocated by the world-oriented Christians who are more
concerned about works than about religious experience or doctrine. A third standard
could be called “orthopyre,” “correct fire,” that is, correct evidence of the fire, life
and power of the Holy Spirit.
5. As people reorient themselves toward Omega and begin moving toward Omega,
they discover that they are converging. The convergence is not a goal in itself; it is
only a byproduct of reorien tation to Omega. But what a byproduct! As the churches
converge, they communicate a well-balanced gospel which orients unreached
people much more directly toward Christ in his wholeness. The half-truths of points
2, 3, 4 and 5 are no longer as distracting as they were.
6. The call for lopsided Christians to reorient to Omega and converge is not merely
a call for “Christian unity” or for more effective witness. It is a life-and-death call to
prevent idolatry among Christians. The danger is real and the cube illustrates it
clearly. When a person or group reaches corner 2, 3, 4 or 5, there is a terrific
temptation to choose a new point of orientation that would keep them moving in the
same direction; that is, to become even more lopsided in that way. These new points
of orientation are shown as points 2A, 3A, 4A and 5A, and they are all idols. 16
They do not look like “idols” because they are not bad things in themselves and
they are not consciously worshiped; never theless they subtly manage to function as
idols—false gods.
7. Notice that a person who starts at Point 1 and moves toward any of the other
points (such as Point 2) is gradually getting closer to Omega until he or she reaches
Point 2. While approaching Point 2, people can still see Omega out of the corner of
their eyes. But as soon as people move beyond Point 2 toward 2A, they start
moving away from Omega and letting Omega gradually slip out of view behind
them. Fixation on Point 2A causes them to lose sight of Omega or Christ. Point 2A
becomes a phony substitute for Christ, which is the literal meaning of the Greek
word usually translated “anti-Christ.”
8. “Mission” means pulling people*s attention back to Christ, not letting
lopsidedness turn into idolatry. Just as mission on Frontier 1 means pulling people
out of idolatry, mission on the other four Frontiers means preventing them from
slipping into idolatry of a new kind. All of this is “repentance” or reorientation,
emphasizing what they are turning toward rather than what they are turning away
from.
9. In practice this can mean humbling or even humiliation for all the lopsided
people. When they turn toward Omega (instead of toward 2A, 3A, etc.) they quit
holding up orthodoxy, orthopraxis or orthopyre as the final measure of Christianity.
16 There is already a word like “idolatry” in use for one of these problems—“bibliolatry” means treating the Bible rather
than God as the bedrock of faith. We could coin three other terms for the other problems: ecclesiolatry, trusting the church as
a functional substitute for the Head of the Church; charismolatry, seeking the gifts of the Holy Spirit more than Christ; and
seculolatry, treating the “humanization” of the world as if it were more important than the Christianization of the world.
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They turn away from their strong dimension(s) and realize how weak they are in the
other dimension(s). They may even have to ask for help or guidance from the
people who are strong in those areas. However, the goal is never to move from one
lopsided corner to another, such as from Point 2 to Point 3. It is always to help each
other move toward Omega, the point of absolute integrity, the fullness of all the
dimensions.
* 08. Transparency 8 - Thinking outside the Box
1. While discussing idolatry we ventured “outside the box,” and we need to do that
again in order to find the Sixth Frontier of mission. Transparency 8 shows a second
cube which is a reverse image of the first one. The upper cube represents truth; the
lower one represents falsehood. If people at Point 1 are drawn into the upper cube,
they come under Omega*s control and feel liberated. If instead they move into the
lower cube, they come under its control and feel dominated, oppressed, possessed.
2. The reason is not hard to see. At the bottom of the second cube is the Greek
diabolos , the “diabolical” enemy of Christ.
He has a mission of his own, which is to thwart the mission of Jesus Christ. He will
use all the powers at his command to get that to happen.
3. His strategy is to subvert each of the three dimensions of the Omega cube. In
opposition to the truth dimension, he specializes in lies and distortions as part of a
massive disinformation campaign. In opposition to the religious experience
dimension, he promotes intellectual doubts and spiritual frigidity. In opposition to
the “love-in-action” dimension, he turns hearts to stone and keeps hands idle.
4. Though his success rate falls a million miles short of what he would like, he is
such a convincing liar that he does actually entrap some people. Few of them
become out and out “Satanists” but that does not bother him much. He is very
pleased if in practice they oppose the Omega as vehemently as he does. We may
call these people the “anti-Christians,” the enemies of everything that Christians
stand for.
5. Satan manipulates them into working for his top priority—to shut up all those
Christians who are involved in the mission of calling others to reorient themselves
to the Omega Point. These people embody the Holy Spirit, their living connection
to the power of the Omega Point. Of course that power is vastly superior to the
enemy *s power on every front. The truth exposes his lies, miraculous signs such as
healing and exorcism expose his weakness, loving deeds expose his coldness and
emptiness. He knows all of this painfully well but still he fights his losing battle,
snarling to the end, trying to take as many people down with him as he can.
* 09. Transparency 9 - Sixth Frontier: Blessing the Anti-Christians
1. Where is Frontier 6? Who are the “anti-Christians”?
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2. For many years the anti-Christians were primarily the communist governments.
With the fall of communism in Eastern Europe, the picture is changing drastically.
Even in countries that are still communist (like China and Cuba) the governments
are not enforcing their anti-Christian laws quite as strictly as they used to. But
harassment and persecution of Christians is still very common in these and many
other countries, which can be grouped loosely into four types:
3. countries radically committed to Islam as a national religion (such as Saudi
Arabia and Iran)
4. countries where Islamic rulers feel politically threatened by large blocs of
Christians in the country (such as Sudan and, until recently, Nigeria)
5. countries where persecution is done unofficially by Hindu or Muslim
fundamentalist groups that the government is unwilling or unable to control; in such
cases the government may see Christian evangelization as a provocative act and try
to restrict it (such as Indonesia and India)
6. countries that remain hard-line communist states (such as North Korea and Laos)
7. In pluralistic or democratic countries, the enemy*s tactic is usually not
government regulation of religion but an assortment of informal ridicule and hassle
throughout the society. This can be surprisingly effective. Christians who enjoy the
comforts of a democratic society soon learn that it is easier and more comfortable to
keep their faith a secret. They decide not to fight the battle necessary to win a
hearing. They content themselves with the thought that the society is leaving them
perfectly “free” to assemble for worship as they wish, and they even thank God for
this “freedom.” They do not see that containment of their witness is the enemy *s
first victory, and that those who remain contained will eventually wither away in
their church buildings. As has been said, “The church lives by mission as a fire lives
by burning.”
8. The key text for the Sixth Frontier
9. Lk. 6:27-28, “But I tell you who hear me: Love your enemies, do good to those
who hate you, bless those who curse you, pray for those who mistreat you.” Jesus
knew the Sixth Frontier would be a huge challenge for his followers and he
prepared them very carefully to deal with it. He taught them that they should never
be surprised by persecution, feel like passive victims or try to fight fire with fire.
Instead they should always keep the initiative, a loving initiative, toward their
persecutors.
10. Let us pray for Sixth Frontier people:
11. People who think that Christianity has to be opposed because it is not what God
wants for the world
12. People who think that Christianity like all religions is a delusion since there is
no God
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13. People who think that Christians have to be opposed because they are always
trying to make laws that interfere with other people*s lifestyles
14. People who are demon-possessed or demon-influenced to attack Christians
15. People in power whose corruption and oppressiveness is rightly criticized by
Christians
16. People who are against Christians because they had a bad experience in a
church or with a so-called Christian
17. People who think that all Christians are fakes and hypocrites
18. People who think that Christianity is fine for Christians, but they should not try
to convert others
19. People who think that Christianity will undermine their own culture, family or
nation
20. People who think that Jesus was a good teacher but that “Christianity” was
something he never intended (his followers created it out of their misunderstanding
of him)
21. What is already happening on Frontier 6?
22. DISCUSS. What missionaries on your prayer list are working in an antiChristian area? What region are they in? (they may not want people to mention the
specific country).
23. DISCUSS. What “anti-Christians” forces do you encounter personally? Where
and how do they do things that make you feel like keeping your mouth shut about
Christ? How do you battle these forces and get your mouth open?
24. God is at work in new ways on Frontier 6. Here are some examples. You may
want to add to the list or share what you know about these situations.
25. India. It is estimated that during 1998 there were more attacks on Christians in
India than in the previous 50 years put together. Churches were burned, people were
beaten by mobs, a few were raped or murdered. On December 4th, 1998, the
Christians held a national non-violent protest day, appealing to all levels of the
Indian government to uphold the constitutional rights of India *s minorities.
26. Indonesia. Since the national crisis of 1998, which included some attacks on
Christians, there has been more openness to hearing the gospel than ever before.
Local Christians and foreign missionaries cannot explain it but they are seeing it on
a wide scale. People who never listened are listening now, and some are coming to
Christ.
27. Anti-Western feelings. In the past in many places like India, China, the Middle
East, and among traditional cultures in Africa, the anti-Christians did not like
Christianity because they considered it a foreign religion or even a political tool of
foreign governments. This objection loses its force as local Christian movements
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grow and as they show there is a way to be a true Christian without betraying one*s
culture or nation.
28. China. For decades only one Protestant denomination has been legally
recognized by the Chinese government. All house churches were unofficial and
therefore illegal. The government is considering changing the law that bans them.
29. Cuba. In 1998 Cuba allowed a visit from the Pope and the public celebration of
Christmas, and in 1999 permission was granted for the first open-air Protestant
evangelistic concerts/meetings.
30. How can we move with God on Frontier 6?
31. Unlike the first Five Frontiers, the Sixth Frontier is not one that God sends us
out to seek. Instead it comes to us. When it strikes, how do we bless the antiChristians? Any way we can. We need to bless them, bless them up, down and
sideways, bless them steadily, bless them persistently whether they change or not.
Persecution is a fight to the finish, and at the finish our blessing has to outlast their
persecution.
32. There are many warnings and instructions in the New Testament about dealing
with our persecutors. Besides blessing them we also have to be “wise as serpents,
harmless as doves; ” that is, not give our enemies any pretext to attack us. When put
on the spot, we need to depend on the Holy Spirit to tell us what to say rather than
try to plan it out ahead of time (Mt. 10:16, 19). But even before we are on the spot,
we are to teach and explain the gospel as best we can, clearing up the
misunderstandings our enemies may have.
33. Sometimes God takes care of the Sixth Frontier himself. The Apostle Paul was
a “Sixth Frontier” person before his conversion. He was not converted by any
strategy of the Christians. God had his own “Damascus road” method (Acts 9:1-19),
possibly prepared by the way Stephen accepted his martyrdom as Paul held the
coats of his executioners (Acts 7:57-60).
34. DISCUSS. Christians have suffered severe restriction and persecution in
countries like Sudan, China, Saudi Arabia and North Korea. What have you heard
about the persecution of missionaries or local Christians there or elsewhere during
the past year?
35. DISCUSS. What can Christians who live in “the land of the free” do in order to
“mourn with those who mourn” under persecution (Ro. 12:15)? How do you keep
yourself from forgetting all about the persecuted Christians as you go about your
daily life?
36. DISCUSS. What is your estimate of the ratio of time we spend praying for
Christians under persecution to the time we spend blessing their persecutors? 2 to 1,
10 to 1, 100 to 1? Other? What do you think the ratio should be?
37. What if Frontier 6 people were reoriented toward Omega?
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38. The greatest missionary in the history of the church was a converted antiChristian, the Apostle Paul. How can the gates of hell prevail when people who are
leading the battle against Christianity switch sides and lead the charge against hell?
All hell won*t break loose; all hell will break down! Imagine the impact if only a
handful of Muslims and Hindus who are leading the persecution of Christians
would be converted.
* 10. Transparency 10 - The Key Text for Each Frontier
1. Frontier 1: The Disoriented or Misoriented, Mt. 24:14 (red background)
2. “This gospel of the kingdom will be preached in the whole world. . .”
3. Matthew 24:14 says that the good news must be told to all peoples. The red areas
on the First Frontier map are the peoples who up till today have had least
opportunity to hear. The concept of the 10/40 Window (shown on Transparency 2)
rightly calls attention to these groups.
4. Frontier 2: Church-oriented Christians, Mt. 3:9 (yellow background)
5. “Do not think you can say to yourselves, ‘We have Abraham as our father*. . .”
6. Church-oriented Christians, many of whom are in the yellow areas of the Second
Frontier map, need a wake-up call. Ethnic identity, baptism and church membership
are not the “fruits” in keeping with reorientation toward Omega. The real fruits are
spiritual vitality, compassion for the world and a deeper commitment to the church
itself.
7. Frontier 3: Experience-oriented Christians, Mk. 9:40 (blue background)
8. “Whoever is not against us is for us.”
9. Mark 9:40 shows us how to approach experience-oriented Christians, indicated
by the blue countries on the Third Frontier map. In verses 38 and 39 (just before
this quote), we see that the disciples were very much like us. They saw a man
driving out demons in Jesus* name and they told him to stop because he was “not
one of us.” Jesus told them not to interfere, and he is telling us the same thing today.
Experience-oriented people are working miracles in his name, and we should not
get in their way. Instead we need to figure out what God has already done in their
lives, what they already understand and what they are missing. Then we can teach
them as well as grow together with them toward maturity.
10. Frontier 4: World-oriented Christians, Mk 12:24 (purple background)
11. “. . .you do not know the Scriptures or the power of God.”
12. The Fourth Frontier graph shows the decline of churches that have reduced the
gospel to a humanitarian message. Fourth Frontier people need preaching, but they
have tuned out most biblical preachers. They need preaching like Jesus gave the
Sadducees—a fresh, brilliant biblical insight that pinpoints the central mistake of
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their current way of looking at God and his word, coming from a person who is
obviously living and working by the power of God.
13. Frontier 5: Bible-oriented Christians, I Jn. 4:20 (green background)
14. “For anyone who does not love his brother, whom he has seen, cannot love
God, whom he has not seen.”
15. The prophetic challenge of I John may grate on our ears harder than any of the
other texts. It exposes the fact that we Christians in the green “raindrop” areas on
the Fifth Frontier map are still far from the Omega Point. We may have been
teaching Sunday School for 40 years. We may have attended lots of prayer meetings
for missionaries. Our Bible knowledge and our “ personal relationship with Christ”
seem to be fine, but we still have to face the fact that our compassion for this world
is superficial. In flat contradiction to the Scripture we say we revere, we have
separated “love for God” from concern about the problems and pains of our
brothers and sisters in this world.
16. Frontier 6: Anti-Christians, Lk. 6:28 (orange background)
17. “Bless those who curse you, pray for those who mistreat you.”
18. There have been many enemies of Christianity through the centuries.
Persecution goes on today in many places, as we saw in the orange areas on the
Sixth Frontier map. If we love our enemies, we must bless them. This is a sign to
them, a sign that God is doing some new thing they cannot comprehend. Perhaps
the salve for their eyes will be the blood from our wounds.
* 11. Conclusion
We have taken a global look at the Six Frontiers, but the same Six Frontiers can probably be found in
your neighborhood, workplace or school. You probably know people who are typical of each of the
Frontiers. These are the challenges for Christians who are taking God*s love anywhere in his creation.
The more we pay attention to all six verses and all Six Frontiers, the closer we come to fulfilling the
common motto, “The whole church taking the whole gospel to the whole world.” The whole gospel is
the Omega gospel, the call to reorient our lives to receive the liberating control of Jesus Christ. “Let us
fix our eyes on Jesus, the author and perfecter of our faith” (Heb. 12:2). “He who was seated on the
throne said, ‘I am making everything new! . . . I am the Alpha and the Omega, the Beginning and the
End. To him who is thirsty I will give to drink without cost from the spring of the water of life*” (Rev.
21:5-6).
As we carry the news of Omega to the Six Frontiers, we are ever more closely in step with the coming
announcement: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and
he will reign for ever and ever” (Rev. 11:15). In other words, “What had been under the oppressive
sway of Delta has come under the liberating control of Omega.” Long live the King! Hallelujah!
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X. Culture and Anthropology
 Обзор темы:

Этот раздел курса разработан для того, чтобы научить студента использовать сканер или
цифровой фотоаппарат для получения изображений, которые могут быть использованы
впоследствии в служении. Нам часто необходимо взять изображение из книги для
иллюстрирования чего-либо, или же фотографии, отображающие какой-нибудь момент жизни,
чтобы проиллюстрировать важную мысль. Мы должны уметь собирать, редактировать и хранить
электронные изображения, чтобы затем использовать их во время презентаций и тем самым
улучшать наше послание.
 Учебные цели: Окончив изучение материала, студент будет способен …

Продемонстрировать способность сканировать изображения и текст из книги и сохранять их для
дальнейшего использования.
Продемонстрировать способность делать фотоснимки, используя цифровой фотоаппарат,
переносить полученные фотографии в компьютер и редактировать их.

Scan and add material form “Circle of Holy Feast” about Orthodox holidays for culture.
The primary objective of this seminar is to present culture in abroad way and apply selected major dimensions of cultural
anthropology that are pertinent to the missionary endeavor of the church, especially with regard to cultural implications for
evangelism and church planting. Christian workers must learn to accept people in a given culture where they are and as they
are, even if they cannot agree with what they are. The work of Christian missions originates in the divine will and purpose
of God the Father as set forth throughout the Scriptures. Missions is not simply a product of the mind of man; nor is the work
of missions simply an auxiliary work of the church. The salvation of all people, in every culture and society, is made
possible only through the redemptive work of Jesus Christ in His atoning death, burial, and resurrection. There is no other
means of salvation. The Holy Spirit is sovereign in the work of missions. Christian missionaries are chosen instruments of
the Holy Spirit through whom He carries out the purpose of God the Father in reconciling all peoples unto Himself through
Jesus Christ. The work of Christian missionaries is carried out within the context of two interrelated spheres: The spiritual
sphere: God has set the agenda for the church in His divine will. Missionaries study the revealed Word of God to learn how
to understand and carry out that agenda. The Holy Spirit remains the primary agent in both conversion and sanctification.
The natural sphere: The world (i.e., culture) determines the context in which this agenda must unfold. Missionaries study
cultural anthropology to determine insights that help them to present the Gospel in a manner that is understandable and
relevant to each cultural group.
* 01. Introduction To Cultural Anthropology1
1. Definition of "anthropology"
2. Greek origin - "anthropos" (man) plus "logos" (a word about) = "a word about
man" or "the study of man"
3. Theological sense (the metaphysical dimension) — "the biblical doctrine of the
origin, nature, and destiny of man"
4. Scientific sense (the physical dimension) — "the science of human beings, or the
study of human beings in relation to distribution, origin, classification, and
1
Taken from Paul Hiebert’s notes on Cultural Anthropology
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relationship of races, physical character, environmental and social relations, and
culture"
5. Other scientific disciplines which study specific aspects of man include
psychology, sociology, history, human physiology, and medicine
* 02. Reflections on the question. "What are human beings?"
1. This has been the focus of extensive scientific, philosophical, and theological
debate.
a. Christian theologians assert that humans are not merely material beings but are created in the
image of God and possess a nature that transcends their earthly lives. Consequently, humans
are responsible agents in society even though they are influenced by their environment.
b. Some scientists (from a non-Christian secular world view) hold a materialistic and
deterministic view of human beings, concluding that environment alone is the cause and
controller of human affairs. They frequently (and incorrectly) make science their religion and
confuse demonstrable phenomena of the physical world with ultimate theological realities of
the metaphysical world.
c. Other scientists (from a Christian perspective) feel that theology and science are
complementary, each providing light upon its proper sphere of truth. They hold that humans
are created in God's image, that they have both transcendent and earthly dimensions, and that
science must find its place within a larger theological context. They view science as a useful
way of looking at limited aspects of humanity but do not claim that science presents a complete
view of ultimate reality.
2. When does life begin? When does a human being become a person?
a. Some define "persons" in terms of biological life, beginning at conception. They hold that
life begins at conception, when the female egg is fertilized by the male sperm.
b. Some define "persons" in terms of stages of biological development of the fetus prior to
physical birth:
c. Some say the fetus becomes a person at the end of the first trimester (three months after
conception).
d. Some say the fetus becomes a person at the end of the second trimester (six months after
conception).
e. Some define "persons" in terms of physical birth. The fetus becomes a person at the moment
of delivery, when independent breathing begins for the first time.
f. Some define "persons" in terms of stages of social identity developed after physical birth in
interaction with other people:
(1.) The Ashanti of West Africa believe that spirits play pranks on people by being born as babies but also that
within a few days, the spirits lose interest in the game and leave the body. Only infants that live more than eight
days are considered human and given names and places in society.
(2.) Some Bantu tribes of East Africa delay naming a child until it has survived for one year. If the child dies
during that time, the mother simply goes outside of the village and buries the body without a funeral observance.
At the end of the first year, the child is given a name and becomes recognized as a meaningful person within the
society. If the child dies following the naming ceremony, a full ceremonial burial is carried out, with the entire
village in mourning.
g. Implications regarding abortion of a fetus:
(1.) May a pregnancy be terminated in cases of rape or incest?
(2.) May a pregnancy be terminated if the fetus is malformed?
(3.) May a pregnancy be terminated if the mother's life is threatened?
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(4.) May a pregnancy be terminated simply to alleviate financial burden, social embarrassment, professional
expediency, or choice of gender?
(5.) At what point in a pregnancy may fetal life be terminated without it being considered murder or the taking
of a person's life?
(6.) What are the legal and moral rights of the fetus as distinguished from the mother? 3. When does life end?
When does a human being cease to be a person? Again, there are several views:
(i) Some define death in terms of the absence of any signs of life (no heartbeat, no pulse, no breath, no
physical responses)
(ii) Some define death in terms of the absence of ability to make independent and voluntary response (such
as a person who is "brain-dead" or in an irreversible coma in which bodily functions are maintained artificially
by an external machine but the person has no use of the senses or ability to communicate or respond to
external stimuli.
(7.) Implications regarding the ending of human life:
(iii) May a person choose whether or not to maintain his or her life by mechanical means if there is no hope
for independent existence?
(iv) May family members choose whether or not to maintain the life of a family member in a coma by artificial
or mechanical means?
(v) Does a person have the right to take his or her own life if faced with a hopeless terminal disease such as
cancer?
(vi) Does a person have the right to end another person's life or to help that person end his or her own life if
faced with an incurable terminal disease?
(vii) What about the American Indian or Eskimo elderly person who voluntarily goes out into the wilderness to
die of exposure in order to alleviate the burden of the family?
(viii) What about the African family who refuses to purchase medicine for a sick child for fear that the child
will die anyway and that they will have spent their only money for medicine hand have nothing left for a
proper funeral observance?
* 03. Reflections on the question. "What is knowledge?"
1. The development from scientific "laws" to scientific "models"
a. Until about 1900, science was thought to be a process by which laws existing in nature were
revealed and recorded by systematic use of the human senses. A hypothesis was proposed and
physical experimentation was carried out to demonstrate its validity (such as "the law of
gravity").
b. This early view assumed that there is a real world outside the observer which could be
accurately perceived and described. It was also assumed that the observer had little or no bias
and that he did not influence or impose any order on his observations. What he perceived was
thought to exist in the real world. To challenge experimental data or scientific laws was a
threat to the total structure of science and truth.
c. In more recent years, scientists have become increasingly aware of the part the observer
plays in the scientific process.
(1.) The observer can work only with his experiences and these are limited by his senses and the instruments he
uses to extend or amplify his senses (such as the microscope, telescope, ultraviolet light, electromagnetic fields,
atomic particles, etc.). Thus, his comprehension of the real world must always be considered as incomplete.
(2.) The observer is highly selective in choosing his data. As he is bombarded with sense experiences, he
chooses to focus upon certain ones and to screen out others, depending upon his immediate interest or concern
Thus, what a scientist discovers frequently depends upon his presuppositions and what he is looking for, like
persons viewing a baseball field through different knotholes at various places in the fence around the field.
(3.) Scientists are increasingly aware that they work with sense data, not with the world itself. Thus, they now
think in terms of the establishment of "models" in scientific observation.
2. The importance of "generalization" in the establishment of models:
a. Generalization is the ability to reduce a great many varied experiences to a single category
on the basis of certain snared structural characteristics.
(1.) One can generalize that two given objects are apples, based upon observation of their common features of
roundness, redness, taste, and appeal to the appetite.
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(2.) One can further refine the broad generalization by closer examination of individual apples in terms of such
characteristics as bruises, wormholes, shape, ripeness, etc. Thus, categories and subcategories can be developed
in logical and meaningful configurations.
(3.) No object in nature is identical to another object or even to itself over a period of time, due to aging or
interaction with outside forces. In addition, there are changes in the interests and understandings of the observer.
b. Generalizations are based upon empirical observations of structural similarities. For
example, apples all have certain similarities to other apples, and each apple maintains certain
characteristics even though it is constantly changing over a period of time.
c. Generalizations involve logical processes involving the ability to create abstract concepts by
noting certain similarities and overlooking others Thus, apples can be grouped in different
ways, according to the purpose of the observer: size (small medium, large); color (red, yellow,
green, purple); or kind (apples, oranges, plums).
d. Generalizations are used to organize information in a meaningful way, depending upon the
purpose of the observer.
e. The danger of generalizations includes failure to observe all of the relevant information,
oversimplification, and the resulting distortion of the truth.
3. The importance of "order" in the establishment of models:
a. Order has to do with the way the observer categorizes and interprets his observations, based
upon both biological and cultural determinants. For example, English-speaking persons have
many words to describe and identify different colors, while many other cultures have only a
few basic terms to describe categories of color.
b. Order is imposed by the observer upon his data as he organizes concepts into theories that
allow him to explain and predict certain events in the external world.
4. The use of "models" in scientific observation and investigation:
a. Theories were formerly considered as accurate statements of reality (as true descriptions of
the order and laws that exist in the universe). In recent times, scientists recognize that theories
are only models that are constructed to organize their experiences and replicate the outside
world.
b. Thus, models are like roadmaps. A map itself is not the actual land but a simplified way of
showing the structural arrangements of cities, roads, rivers, and mountains. In the same
manner, a scientific model is a means by which the basic structure and operation of the real
world is portrayed.
c. Models have several basic characteristics:
(1.) Models are merely ways of seeing things rather than declarations about the real nature of things.
Thus, they cannot be spoken of as being ultimately true or false. The scientist must always recognize that
his understandings of reality are limited, incomplete, and only approximations.
(2.) Models are open-ended. They do not claim to explain all known phenomena. The world is not a closed and
determined system which can be completely explained by the scientist.
(3.) Models are ways of looking at the world. Therefore, they are tentative and subject to change and
improvement. They enable the scientist to organize and explain his data. to predict how the objects of his
analysis will behave under different circumstances, and to test his predictions by further experimentation.
(4.) Models describe and explain the nature of things. At the same time, they provide us with maps which guide
our decisions and behavior as we plan our course of future action.
* 04. Varying perspectives of academic disciplines
1. A "discipline" is a point of view, a way of looking at things and studying data
based upon unique interests and experiences.
a. An atomic physicist may study man in terms of the interaction of atomic panicles.
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b. An automotive safety engineer may study man in terms of the effects of speed and mass in a
collision.
c. A microbiologist may study man in terms of corpuscles, cells, and bacterial organisms.
2. Each discipline also takes into account the theories that have been developed in
other disciplines and the effect that those theories have upon the subject at hand.
3. Three helpful approaches characteristic of anthropologists include:
a. An emphasis on a holistic theoretical model of man (See "B").
b. The use of the concept of culture as an analytical tool (See "C").
c. The use of the method of cross-cultural comparison (See "D").
* 05. The anthropological perspective - a holistic approach to the study
of mankind
1. Anthropologists tend to have an interest in both the "variety" and the "unity" of
humanity.
a. a) Variety of mankind In their search for a comprehensive understanding of humankind,
anthropologists have emphasized the need to look at the full range of human variety and to
study people in all parts of the world, in all time periods, and at all levels of society—including
not only major modem civilized societies but also lesser-known non-literate societies. They
seek to understand the uniqueness of each society.
b. Unity of mankind Anthropologists are also interested in universal properties and
processes—biological, psychological, and social—that are characteristic of all people or
categories of people (male, female, adult, etc.).
(1.) Do all digest food in the same way?
(2.) Do all have the same psychological drives?
(3.) Do all make tools?
(4.) Do all organize families?
(5.) Do all believe in a god?
(6.) Do all base their language on the same principles of thought?
2. Anthropologists tend to have an interest in developing a comprehensive model
of humanity.
a. The "multiple model approach" involves specialists in various facets of anthropological
research (physical anthropologists, paleontologists, cultural anthropologists, linguists, etc.)
constructing models in their respective fields and then studying the interaction among the
various aspects of their research.
b. An effort is made to avoid two possible pitfalls in this process:
(1.) "The strategic approach" simply stacks independent models, one on another, without any serious attempt to
interrelate them. Each remains autonomous and self-contained The result is a collection of fragmentary
understandings gathered at various levels of analysis.
(2.) "Reductionism" refers to the attempt to interpret all observations by reducing them to a single level of
analysis. This may result in trying to define the essential nature of a person in physical and biological terms and
treating his social and cultural behavior as mere accretions or modifications of this behavior.
c. The holistic approach attempts to integrate the various models into a broader framework
without the loss of understanding that each model can bring.
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* 06. A MULTIPLE-MODEL APPROACH FOR UNDERSTANDING
CULTURE
1. The problem of missionary bias:
a. Denominational bias. Missionaries often tend to approach their cross-cultural
communicative task from the small background of their own denominational framework. This
is complicated by the fact that the "church" means one thing to Catholics, another thing to
Baptists, and still another thing to Charismatic.
b. Cultural bias. Missionaries also tend to carry with them a certain amount of "cultural
baggage" by which they seek inadvertency to impose their own cultural practices and values
upon the people of their host culture.
c. A biblical and practical corrective. Attentive study of the Scriptures and the principles of
cultural anthropology can serve as a corrective to missionaries and help them to develop
mission churches that are biblically sound and culturally relevant on the foreign field
2. The need for a multiple-model approach
a. A multiple-model approach is (comprehensive) It aids in understanding the complexities of
a given culture.
b. The fable is told of three blind men who came upon an elephant for the first time. Each man
touched the elephant at a different spot and then tried to interpret what the elephant was really
like. The first touched the elephant's leg and then described him as being like a tree trunk. The
second touched the elephant's side and then described him as being like a moving wall. The
third touched the elephant's tail and then described him as being like a wiggly snake. They
continued to touch the elephant in different places, each time deriving a different idea as to
what he was. Eventually, as the three blind men put together their individual perceptions, they
constructed a more comprehensive picture of the true nature of the elephant.
c. A multiple-model approach is like a series of maps. There are many different kinds of
maps—road maps, contour maps, political maps, vegetation maps, etc. All of these are needed
to get the full picture of an area.
d. A multiple-model approach is like a set of blueprints. There are many parts in a set of
blueprints used by an architect to design a building—foundation prints, floor plan prints,
structural prints, mechanical prints, electrical prints, plumbing prints, etc. Architects also use
specification books, sketches, scale models, and samples of component building materials to
describe the building.
e. A multiple-model approach helps to avoid ethnocentrism An old cartoon pictured Mutt and
Jeff looking for a lost coin. Jeff was down on-his knees on the sidewalk under the comer
streetlight, looking for a lost quarter that he had dropped. Mutt exclaimed, "But I thought you
dropped the quarter back in the middle of the block. Jeff responded, "Dummy, don't you know
this is where the light is?" The missionary who approaches a new culture only from his own
cultural background is like Jeff. He thinks he knows where the "Light" is, even though the
reality may be somewhere else. Missionaries must not be drawn into a shell of their own
making and count out other sources of light and understanding.
3. A multiple-model approach is holistic and functional.
a. Paul Filebert, on page 24 of his book Cultural Anthropology (Grand Rapids, Baker, 1983),
presents a multiple-model for understanding human behavior from a holistic perspective:
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b. In a multiple-model approach, all of the (component models are interrelated./ Each
component adds its own detail from a unique perspective, but each model is best understood as
it is considered in the light of its relationship to all of the other models in the overall scheme.
This approach is useful, logical, consistent, relatively simple, and open to further development.
c. The multiple-model approach is illustrated in the Bible with reference to the words used to
describe Jesus Christ, the New Testament church, and the pastoral .leadership of the church.
»Each term adds to our understanding, but no one term is complete in itself.
(1.) The many names of Jesus provide multiple understandings of His nature and role—Son of God, Son of \—
Man, Redeemer, Lamb of God, Bread of Life, Alpha and Omega, etc.
(2.) The New Testament church is presented as the body of Christ, the herald, the bride of Christ, the
congregation, the local body of believers, etc.
(3.) The New Testament pastor is described as shepherd, messenger, preacher, overseer, etc.
d. In understanding cultures and societies on the mission field, a multiple-model approach
helps to identify each culture as an integral part of the "global village." Each society is seen as
a unique, independent, and individual culture; yet each society is also seen in relationship to
themes and emphases-common to all cultures. The "Church of Jesus Christ" is understood in
its unity and also in its diversity, as local churches are established within the framework of
local culture.
* 07. What is culture?
1. The most basic procedure in the study of culture is to become a master of one's
own culture. One helpful way of doing this is to look at your culture as a total
foreigner would look at your culture. How would a visitor from Mars view your
culture?
2. We may look at any culture as four "layers" or "levels" of understanding.
Illustrate this with four concentric circles. Each layer of the “onion” has two labels.
a. Behavior
b. Values
c. Beliefs
d. World View
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3. Behavior
a. The first thing a new arrival from space would notice is a person's behavior.
(1.) What is done?
(2.) This is the outer and most superficial layer of a culture.
(3.) What would be seen or observed?
(4.) When walking into a classroom our visitor may observe several interesting things.
(ix) People are seen entering an enclosure through a single opening.
(x) They distribute themselves throughout the room at a precise time. They sit facing the same direction.
(xi) Another person enters and is dressed differently. He faces the opposite direction and stands.
(5.) We may ask; Why are they in an enclosure? Why is one different than the others? Why do they sit while
he stands?
b. These are questions of "meaning" and are generated by observation of behavior.
c. Those who observe this situation might offer different explanations for what they observe.
d. If you ask those who are a part of the culture, they might say, "It is the way we do things
here." This is an important function of culture. It provides a pattern for how things are done.
(1.) Why do Ukrainians carry flowers upside down and Americans right side up?
(2.) Why do Americans sit their bags on the ground and Ukrainians do not?
(3.) Why do Ukrainians take off their shoes and Americans do not? But Americans take off their coats and
Ukrainians do not in places other than in a home?
(4.) Why do people greet the same sex with a kiss and the opposite sex with a hand shake?
(5.) Why do Ukrainians not hug? Why do they shake hands so much?
4. Values
a. It would be noticed that many people within a culture make the same choices. This is based
on values.
b. The question concerning cultural values is; What is good, beneficial, or best?
c. The man from Mars might notice that many of the people arrived at the enclosure in small
four-wheeled vehicles. They value the ability to move around fast.
d. Other people were noticed hurrying into the enclosure just before the beginning and
immediately leaving in a hurry. They said they valued the wise and efficient use of time.
e. Values are "pre-set" decisions that a culture makes between commonly faced choices.
f. It helps those who live in a culture to know what should or ought to be done to "fit in" or
conform to the expected pattern of life.
g. If we speak for our friend and say that they will be in favor of a certain activity, it is because
we know their values and can project those values upon a hypothetical situation. (I think John
would be in favor of changing our meeting from 8:00 to 6:00. Because I know he values being
home with his family in the evenings.)
5. Beliefs
a. Our values are shaped by our beliefs.
b. The question that is asked is; What is true?
c. For example - in the classroom, it might be discovered that education is a value because of
what we believe about man. Man has the ability and power to reason.
d. If you asked other people in the classroom you might find that some value education but
because of a different belief. They may even hold opposite beliefs. A problem arises when
there is a conflict between operating beliefs, those that shape our values and behavior, and
theoretical values, those that are imposed upon us in the form or state creeds and have little
impact upon values or behavior. (Communism imposed a false set of beliefs upon a society.)
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6. World View
a. At the very center of our culture is our world view.
b. This answers the question; What is real?
c. These questions are seldom asked, but culture serves the function of providing the answer.
d. Who are we? Where did we come from? Is there anyone or anything else in reality that we
should take into consideration? Is what we see all there is or is there segmenting more? Is
right now the only time that is important or does the past and future have an impact upon the
now?
e. Every culture assumes specific answers to these questions and the answer controls different
parts of our culture.
f. Sometimes a new system of belief is introduced, but the world view remains unchanged and
values and behavior reflect the old world view.
g. Jews have the same world view as Christians, the Judao/Christian World View. Everyone
else has a different world view.
(1.) In America, most people have the Judao/Christian world view but in the CIS they do not. Therefore the
question, "What is your source of authority?" has different meanings and may be an irrelevant question.
* 08. Christ and Culture --- The Creation and Fall
1. When God created man and his environment he pronounced everything as very
good. (Genesis 1:31) "God saw all that he had made, and it was very good. And
there was evening, and there was morning--the sixth day."
2. But this creation was distorted by the fall. This was felt by creation, creature,
and culture. (Genesis 3:14-19) "So the LORD God said to the serpent, "Because
you have done this, "Cursed are you above all the livestock and all the wild
animals! You will crawl on your belly and you will eat dust all the days of your life.
{15} And I will put enmity between you and the woman, and between your
offspring and hers; he will crush your head, and you will strike his heel." {16} To
the woman he said, "I will greatly increase your pains in childbearing; with pain
you will give birth to children. Your desire will be for your husband, and he will
rule over you." {17} To Adam he said, "Because you listened to your wife and ate
from the tree about which I commanded you, 'You must not eat of it,' "Cursed is the
ground because of you; through painful toil you will eat of it all the days of your
life. {18} It will produce thorns and thistles for you, and you will eat the plants of
the field. {19} By the sweat of your brow you will eat your food until you return to
the ground, since from it you were taken; for dust you are and to dust you will
return.""
3. God pronounced judgment upon all creation, but redeemed Noah. (Genesis 6:68) "The LORD was grieved that he had made man on the earth, and his heart was
filled with pain. {7} So the LORD said, "I will wipe mankind, whom I have created,
from the face of the earth--men and animals, and creatures that move along the
ground, and birds of the air--for I am grieved that I have made them." {8} But Noah
found favor in the eyes of the LORD."
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4. Following the flood, God established a covenant with Noah. Noah also received
the "Social Mandate" in Genesis 8:21 - 9:17.
5. These early chapters form a foundation for a biblical understanding of culture.
Man's relationship to God comes before culture and is not just a part of culture. The
fall did not result in the total removal of the image of God from man but it did
introduce a false and destroyed culture that can only be redeemed in Christ.
* 09. The Concept of Culture
1. We might define "culture" as the integrated system of learned patterns of
behavior, ideas and products characteristic of a society.
2. Patters of learned behavior a. When we look at a culture we see patterns of learned behavior.
b. When we see two American men meet on the street they shake hands. In Mexico they
would embrace. In India he would put his hands together and raise them toward his forehead.
This allows him to great several people at once and is clean because he does not touch the
other person. The men of Siriano of South America spit on each other's chest as a form of
greeting.
c. One visitor to Panama observed a very strange custom. As he was preparing to leave the
jungle by airplane with the local native chief, he noticed the chief go around and suck the
mouth of his fellow tribesman. Once in the plane the chief explained that he had learned that
custom form the white men. He explained that every time he went up in his plane he sucked
the mouth of his friends as magic to protect him in flight. Americans have two types of
greetings; hand shaking and mouth sucking and it is important know which is appropriate.
(don't kiss men)
d. Most cultural behaviors are not universal. Kissing is absent among most primitive tribal
people and was considered vulgar and revolting by the Chinese who thought it too much like
cannibalism.
e. Not all behavior patterns are learned. A child touches a hot stove and jerks his hand back
and says "Ouch." The physical reaction was instinctive, but the verbal reaction was learned.
(Different cultures say different things.)
3. Ideas a. Culture is also the idea people have about their world.
b. Not all our ideas reflect realistically the external world. Many are the creation of our mind
to make sense of the world around us and to bring order and meaning to our experiences.
c. We see a great many trees in our lifetime, and each is different that all the others. Each id
different that all the others. It would be impossible for us to give a name to each tree, or bush,
or can that we see, so we group them into a limited number of similar categories.
d. We call certain shades of color red, others orange, others blue, or green. Other people in
other cultures divide the colors differently. Do they see more or less colors than we do?
(Russians have two words for blue.)
e. This gives a person a mental map of their world.
4. Products a. Human thought and action often lead to the production of artifacts and tools. We build
houses, roads, cars , and furniture.
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b. Our material culture has a great effect on our lives. What if there were no cars, telephone,
TV, or computers? All of these things allow us to store up the cultural knowledge we have and
to build upon it. Our lives in the future will be very changed by the present products of our
culture.
c. We assign meaning to most things that we do. Shaking our fist, to letters, to facial
expressions, or to crosses. All of these symbols are a part of our cultural communication.
5. Integration a. The different parts of our culture do not function separately but are interrogated into a
cultural complexity.
b. When an American enters a auditorium to listen to a musical performance, he looks around
and notices that all the chairs are occupied and then he concludes the auditorium is "full." He
then leaves even though there are still places that he could sit or stand. He could sit on the
floor, but this is not culturally acceptable.
c. At home the American has different kinds of platforms for sitting; some in the living room,
others in the dining room, and others at a desk. He also has a large platform for sleeping.
When he travels he has a great fear of being caught without a platform in a private room for
sleeping, so he makes hotel reservations. People from other parts of the world know that all
you need is a blanket and a flat place, and the world is full of flat places. In the airport the
American traveler is hanging uncomfortably over a chair while people from other nations are
laying on the floor. Why? He would rather be dignified than uncomfortable. (Pam getting
motel room and Tonya (Ukrainian) not getting a room in airport. I would not get a room, but
Pam's parents would never dream of not getting a room.)
d. Not only do Americans sleep on platforms, but they build their houses on them, hang them
on their walls, and put fences around them to hold their children. The assumption is that the
ground and floor are dirty. This explains why they keep their shoes on when they go into a
house. The floor is dirty. If a cookie falls on the floor it becomes immediately dirty and must
be thrown away. But in Japan people believe the floor is clean, therefore they take their shoes
off at the door and sleep on the floor on mats. When walk into their house they feel like we do
if someone walks on our couch with their shoes on.
e. Question: Americans now sit on the floor and Ukrainians do not. Why? Our floor is now
clean and so are our shoes, and the Ukrainian floor is "cold."
f. I can spot an American in Ukraine. How? Olga liked no one's feet to touch her.
* 10. Cross Cultural Differences
1. If two Americans agree to meet at three o'clock:
a. They are on time if they show up between 2:55 and 3:05.
b. If one shows up 15 minutes late he mumbles an unfinished apology and in doing so is
acknowledging that his is late and that is all that is needed.
c. However, if he is 45 minutes late, it is unforgivable and he may as well not even show up.
2. In parts of Arabia the people have a different concept of time. If two people
agree to meat at 3:00.
a. Only a servant who is doing what he is told shows up at 3:00
b. The appropriate time to arrive is 3:45 - 4:15. This shows independence.
c. Both men of equal status understand this and therefore they arrive at the same time.
3. The problem arises when an American and an Arab set a meeting for 3:00.
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a. One shows up at 3:00 (the right time for him) and the other at 3:45 (the right time for him.)
b. The American thinks the Arab is lazy and late, which is not true.
c. The Arab thinks the American is acting like a servant, which is not true.
4. Example from church in Zaire.
a. What time does church start? 9:00
b. What time should I be at your house so we may go together? 9:30
c. We arrived on time.
* 11. Culture Shock
1. Cultural shock is confusion and disorientation.
2. This is not a reaction to poverty, or lack of sanitation, for foreigners coming to
the US experience the same thing.
3. The problem is that all cultural patterns we have learned are meaningless. We
know less about living here than the children. We have to learn all over again how
to speak, how to greet people, how to shop, to eat, and a thousand other things.
4. We never enter culture shock as tourist.
5. We would leave if we could without facing the people back home. We must not
yield to the temptation to withdraw and form our own little community.
6. As we learn the new culture we become bi-cultural and our monocultural way of
thinking is shattered. We are forever changed and we can never go back to only
one culture.
* 12. Cross Cultural Misunderstandings
1. Some missionaries in Zaire ate canned food. Corn from a can with a picture of
corn on it, meat from a can with a picture of a cow on it. When their baby was
born, they fed him food from a jar with a picture of a baby on it. The local people
thought they were cannibals.
2. People in North American stand further away when they talk than people in
South America. Those in North America feel those in South America are pushy and
too personal and those in South America feel those from the north are cold and not
interested.
3. Misunderstanding are based on ignorance about another culture. We must
become students of culture. We must start by assuming that a person's cultural
behavior makes sense to him.
* 13. Ethnocentrism
1. Early in life we grow up in the center of our world. We learn what is "right"
according to our culture and anything else is not "civilized." We are Ethnocentric.
Our culture is at the center of the world.
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2. This ethnocrincitricity is based on our natural tendency to judge others based on
our cultural values.
a. Ex. Dale driving downtown and people passing on the wrong side of the road.
b. Ex. Max trying to buy things in Moscow and the customer was not the first priority.
3. Others judge our culture by their cultural standards too. People from India and
America went out to eat. The question was asked about the fact that Indians eat
with their fingers. They said yes, but we look at it differently. We wash our hands
very carefully and besides they have never been in anyone else's mouth, which is
not true of those spoons and forks.
4. How do Ukrainians know how to try sour cream and honey in the market? This
is not clean for us, we would us our finger.
5. If cross cultural misunderstandings are based on our lack of knowledge of
another culture, then ethnocrinctrism is based on our feelings and values about our
own.
6. In relating to another culture we need to not only to understand them, but also
deal with our feelings that distinguish between us and our kind of people and them
and their kind of people.
7. Some people are not good at this. Some people should never work crossculturally and all who do should have some cultural training.
8. We often tend to judge another culture prematurely and view it as less civilized.
(Shapka, shoes of in house, few liquids, hot tea.)
* 14. Cultural Relativism
1. Anthropologist began to notice that other cultures are different but they get the
job done. They make since out of life. Out of this idea rose the idea of "cultural
relativism" the idea that all is relative and that one culture is as good as another.
2. This position is very attractive. It shows high respect for other people and their
culture and it avoids premature judgment.
3. The problem is that total cultural relativism does away with any standard of truth
or righteousness. If all cultural behavior is equally good then we can no longer
speak of sin or evil. There is no need for the gospel and no need for mission.
4. We need to understand other cultures before we judge them.
5. As Christians we can claim another basis of evaluation, the Bible. NonChristians may reject these biblical norms and use their own. Truth in the end does
not depend on what we think or say, but on reality itself. When we bear witness to
the truth in Scripture, we are not proclaiming our own superiority, but proclaiming
God's standard.
6. When we interpret the Scripture we must recognize we are seeing it through our
own cultural lens.
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7. We must also allow and trust the Holy Spirit to work in the lives of those we
evangelize. He does convict of sin.
8. We must study the values behind our culture as well as that in which we
minister. This comparison goes a long way in building understanding on both sides.
9. We need to involve Christian leaders from other cultures in the process. An
outsider can see your culture in ways you can not.
10. We are tempted to justify our own norms as Biblical and others as sinful. In
doing so we make the gospel truth "foreign" to other cultures.
* 15. Cultural Judgments
1. Some things are right, others wrong, and others natural.
2. An understanding that evil spirits become angry and cause disease is to be
replaced by a biblical understanding of evil and a modern understanding of
sickness. Much in a culture conflicts with Scripture.
3. But they may have a better way of dealing with nature, hunting, and ecology
than we.
4. But the preference in food may be completely natural.
5. Cultural differences arise in translation of biblical words. "God" to the Hindu is
different that "God" to a Jew. The Hindu can understand incarnation but it is
different that what is taught in Scripture.
6. The Indian concept of life is different than the American. page c-20.
7. We must distinguish between "gospel" and "culture" if we do not then we are in
danger of making our culture the gospel.
8. Some say that in the past it was considered wrong for women to cut their hair or
wear lipstick but now it is accepted. Therefore, in the future premarital sex and
adultery will no longer be considered sin. How do we distinguish between cultural
values and Biblical absolutes?
9. Syncretism is the mixing of old meanings with new so that the essential nature is
lost.
10. For example, brides maids now associated with Christian weddings were
originally used by our non-Christian ancestors to confuse the demons whom, they
thought came to carry off the bride.
11. Changes have side effects. In one part of Africa when people became
Christians their villages became dirty. They no longer cleaned up the garbage
which they had believed was where evil spirits lived.
12. If we ask people to put away their many wives without making provisions for
them, they may end up in slavery or prostitution.
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13. We need to be careful to preserve the essential truth of the gospel and still
allow it to be expressed in native form. This is indigenization.
14. Are we willing to allow a culture to be theologically autonomous in cultural
areas? Do we believe the Holy Spirit can work in their lives and culture as he has in
ours?
* 16. DEFINITION OF "CULTURE"
1. Anthropologists have suggested various definitions of the term "culture"
a. "Culture or civilization is that complex whole which includes knowledge, belief, art, morals,
law, customs, and any other capabilities and habits acquired by man as a member of society."
b. "Culture is the sum total of what an individual acquires from his society—those beliefs,
customs, artistic norms, food-habits, and crafts which come to him not by his own creative
activity but as a legacy from the past, conveyed by formal or informal education."
c. "Culture is the total life way of a people, the social legacy the individual acquires from his
group."
d. "Culture consists of Patterned and functionally interrelated customs common to specifiable
individual human beings composing specifiable social groups or categories."
e. "Culture is the totality of man's learned, accumulated experience which is socially
transmitted, or, more briefly, the behavior acquired through social learning."
f. "Culture is the integrated system of learned behavior patterns which are characteristic of the
members of a society and which are not the result of biological inheritance.
g. "Culture is all learned behavior which is socially acquired, that is, the material and
nonmaterial traits which are passed on from one generation to another. They are both
transmittable and accumulative, and they are cultural in the sense that they are transmitted by
the society, not by genes." Eugene A. Nida,
2. A working definition of "culture" -- "Culture is a dynamic, socially-shared
system of ideas learned by the individual from his society as a plan for coping with
the physical, social, and ideological environment.
a. Culture is a system of IDEAS.
(1.) A missionary deals with persons in terms of ideas, not with just what we can touch, such as houses, lands,
etc.-but with ideas regarding what things mean in our lives, how our lives ought to be.
(2.) The ideas underlying the physical manifestations of culture must become Christ like. We must "get beneath
the surface of externals" and transform the more basic ideals, which produce them. It is the heart and mind of
man that we seek to touch—not just his home, farm, business, or even church. They all proceed from the mind
of man.
(3.) It is not enough simply to dig a well or deliver a load of ploughs and fertilizer. We must implant within their
minds the concepts behind these things. All social and physical improvements must be built upon and under
girded by foundational ideas. Our primary task is not just to provide things, but rather to instill spiritual and
mental concepts.
b. Culture is a SOCIALLY SHARED system of ideas.
(1.) If something cannot be shared indefinitely, it is not truly "culture." Culture is not just some idiosyncratic
idea of one person, (it is socially shared by a group of persons.
(2.) The process of sharing is called “socialization” by sociologists and “enculturation” by anthropologists.
(3.) "Socialization" refers to the process of fitting or training persons for a particular social environment. It
involves helping individuals to adapt to social needs or uses in order to participate actively in a social group and
to participate in group activities in an acceptable manner.
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(4.) "Enculturation" refers to the process beginning at infancy by which a human being acquires the culture of
his society, including customary beliefs, social forms, and material traits of the particular racial, religious, or
social group.
(5.) The behavior or way of evaluating behavior is accepted by the group, not necessarily acceptable but
accepted as ideas in human interaction.
(xii) We accept some things as part of our society, as existing, even if they are not particularly acceptable to
us individually (such as TV ads, telephone solicitation, expensive funerals, etc.).
(xiii) Some elements in culture may be actually dysfunctional and yet may be accepted as a part of the
culture (particularly with regard to alternate life styles).
(xiv) Socially shared standards of behavior may be ideal (without any outward expression, theoretical, the
proper thing to do), or they may be real (having outward expression, empirical, socio-cultural). Thus, cultures
often have “double standards, contrasting what people think is the right thing to do and what they actually do.
(6.) Examples:
(xv) The Sabbath or Lord's Day. The ideal standard considers these as holy days that are to be consecrated
and set apart. But we also have a real standard by which most of society carries on many non-religious
activities on these days.
(xvi) Race relations. The ideal standard affirms that all persons are created free and equal, regardless of
racial or ethnic heritage. But the real standard appears in every society in the form of racial prejudice and
persecution against any minority group that is of significant number that its cultural patterns become and
irritation to the predominant racial or ethnic group.
(xvii) Women's rights in the business and professional world. The ideal standard contends that women
should be treated with the same respect as men, should receive equal remuneration for equal work, and
should have opportunity for advancement into leadership positions. But the real standard reflects that women
are often subject to sexual harassment on the job, seldom receive salaries on a par with men who are doing
the same job, and infrequently find the opportunity to advance into middle and upper levels of management.
(xviii) The United Nations and international diplomacy. The ideal standard of the United Nations charter
allows for equal representation of all nations in the world diplomatic forum. But the real standard becomes
very obvious in the political manipulation and power politics practiced by the major nations as they create
and dominate spheres of political and economic influence. The practice of colonial mastery of the major
portion of the world by a few privileged nations is not yet ended, even though it has tended to shift from
military domination to political domination, to economic domination, and finally to cultural domination.
(xix) The biblical example of the Pharisees. The Pharisees claimed to uphold the ideal standards set forth in
the law of Jehovah, but Jesus frequently challenged and condemned both their practices and the condition of
their hearts. He warned against the real standards of the Pharisees as against the ideal standards of the
Scriptures.
(xx) The problem of conflicting denominations. The great diversity in the theological beliefs and practices of
the various denominations is not so much a matter of difference between real standards and ideal standards.
Rather, it is a conflict at the level of the ideal. We have not really come to terms as to what the ideal truly is.
c. Culture is a PLAN for coping with the PHYSICAL, SOCIAL, AND IDEOLOGICAL
ENVIRONMENT.
(1.) Culture is the blueprint designed and evolving in each society as a workable way of coping with life needs.
The particular design may or may not be scientifically correct, theologically true, ethically or morally right (as
someone from another culture may see it, but it is the way that culture has evolved in response to its felt needs.
(xxi) For Americans, the major lodging is the brick, frame, or siding house; the major transportation is the
automobile; and the major food consists of meat, vegetables, salads, sweets (and more recently, fast foods).
(xxii) For the Eskimos, the major lodging is the igloo; the major transportation is the dog sled; and the major
food is whale blubber.
(2.) A particular part of culture may tend to be dysfunctional in the overall society. For example, in our highly
technological Western society it would be more functional if marriage were delayed until the partners are more
adequately prepared. Yet, early dating, early marriage, and early parenthood are quite common even though they
are not totally practical.
(3.) Coping with the physical environment -- Eating is instinctive, not cultural; but what when, where, and how
we eat are all cultural. Note the contrast between American, Korean, and African eating habits. The same is true
with regard to clothing, housing, and transportation.
(4.) Coping with the social environment. This relates to how social and cultural organization is interwoven
within a particular society—how people relate together and get along together. Note the difference between
American individualistic society and African communal society with regard to matters of private ownership,
personal ambitions, family structures, authority and decision-making patterns, and punishment for violation of
established laws or accepted behavior patterns.
(5.) Coping with the ideological environment. How do persons psychologically interrelate with regard to the
questions of life. How do they seek to answer the question of why things happen, and how do they attempt to
deal with problems and restore equilibrium within their lives and society? Art, magic, myth, ritual, and religion
all have to do with these matters.
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d. Culture is a SYSTEM of ideas.
(1.) Culture may be described in terms of a machine—with many parts working together in a functionally
integrated whole (such as an automobile, computer, etc.).
(2.) Culture may be described in terms of a human body, a living organism composed of multiple vital systems
(such as the skeletal system, the muscular system, the respiratory system, the circulatory system, etc.).
(3.) (3) In every culture, there arc three levels to be considered:
(xxiii) Content – what, where, when, and how persons cope with their physical, social, and ideological
environment. We can see, know, describe, and participate in these features of culture.
(xxiv) Functional - the underling reasons why) the cultural context takes its form. These factors are to be
discerned in the deeper levels of language and interpersonal relationships of the people. They are more
difficult to identify and understand; but once they are known, they provide great insights into the content of
the culture.
(xxv) Configurative -the world view, the way of thinking, the cultural logic. This is the most complicated
aspect of the culture, as it deals with the linkages between the various aspects to the cultural components.
(4.) The various aspects of a culture are understood better as we ask the questions, "What does this do?" "How
does this relate?" "What does this accomplish or guarantee?"
(5.) The major problems of the missionary are not with the cultural items themselves, but rather with the
ramifications of those items and the cultural linkages that bring them together into a meaningful whole. With
regard to each aspect of cultural activities, the missionary tries to understand such questions as:
(xxvi) What does this activity ensure to the people?
(xxvii) What are the prerequisites necessary for this activity to occur?
(xxviii) What is the underlying reason for which this activity takes place?
(xxix) With what other activities is this activity directly or indirectly associated?
(xxx) What is the meaning of this activity in the minds of those within the culture?
(xxxi) What does this activity confer upon those who participate in it?
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(xxxii) What is the anticipated result of this activity?
(xxxiii) What does this activity presuppose?
(xxxiv) What tasks does this activity accomplish?
(xxxv) What are the likely repercussions of this activity?
(xxxvi) What felt needs are filled by this activity?
e. Culture is a DYNAMIC system of ideas.
(1.) Culture is not just an accumulation of random parts. It is more like a living organisms-dynamic, always
changing, advancing, regressing, adapting.
(2.) If any one significant aspect of the culture is changed, it will have repercussions upon other aspects of the
culture.
(3.) The human mind seeks to maintain balance and equilibrium. When the balance of culture is changed by
some new development in one major area, the society may react negatively or respond positively in order to
bring all of the cultural components back into general harmony.
(4.) The introduction of the Gospel of Jesus Christ, by its very nature/produces radical change in individuals.
families, friendship groups, village groups, tribal groups, etc. Thus, we must be prepared for reaction and
possible hostility when introducing the Gospel into a new area. This is true because of two major factors: (1) the
nature of spiritual warfare and (2) the nature of dynamic cultural change.
f. Culture is LEARNED by the INDIVIDUAL from his SOCIETY.
(1.) Enculturation, or cultural learning, of a child occurs in three different spheres (Note that these terms are
used in the anthropological sense rather than in the educational sense.)
(xxxvii) Formal enculturation. The child is taught by his family about such matters as how to eat correctly, to
correctly, dress correctly, etc. He is taught a basic world view (even though he might not recognize that
these ideas comprise a world view or even be able to express them clearly). He is taught how to deal with
things beyond the limits of his experience and understanding.
(xxxviii) Informal enculturation. The child gradually absorbs other aspects of the culture as he associates with
other persons in his village or town. This involves the processes of observation and imitation.
(xxxix) Technical enculturation. The child is taught specialized aspects of the culture through apprenticeship,
training, schooling, the arts, etc.
(2.) Enculturation is an essential function of life, as the individual learns "the rules of the game of life" within
his own culture. He must know how to conduct his own life, how to interpret the actions of others, and how to
respond within the dynamic of interpersonal relationships.
* 17. THE MISSIONARY AND CULTURE
1. That missionary is an agent of change by the life-changing power of the Gospel
he preaches. Whenever he enters a new society, the missionary and message set off
a series of changes and reactions and responses.
2. In early years of missionary expansion, there was a tendency to ignore third
world cultures and to simply impose Western culture over them. More recently,
there has developed a tendency to romanticize and overemphasize such cultures in a
careless manner, resulting in the tendency toward syncretism of non-Christian
practices into the Christian faith and church.
3. Missionaries must realize that people are not necessarily people of ill-will when
they reject the Gospel upon first hearing it. They have been strongly enculturated in
their own society to other priorities, symbols, and responses.
4. Culture change frequently begins with innovators in a society by those who are
more open to change. It has been more or less correctly alleged that Christian
missionaries make their first impact among marginal persons who are on the fringes
of their society and generally are not respected by the society. They are more open
to change because they have fewer alternative solutions. Then the missionary
attempts to use what he has—these first converts from the fringes of society—as
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innovators by which to initiate change. But they are the wrong ones to effectively
do the job.
5. A knowledge of and sensitivity to the culture of a people group can be used to
prepare the way for planting the church in a meaningful way. Knowledge of the
culture can provide the stepping stones, the bridges, the channels of communication
by which the Gospel can be introduced effectively.
* 18. Cross-cultural comparison
1. Anthropology contributes to the understanding of humankind by its use of
"cross-cultural comparison." However, there are five problem areas which stem
from cultural differences and which must be handled carefully by the
anthropologist.
a. The fundamental nature of cultural differences
(1.) Cultures differ in behavior, material culture (foods, eating patterns, houses, dress, and language), beliefs and
values (religious, political, and social views), and in the ways people perceive and organize their worlds.
(2.) People do not simply live in the same world with different labels attached. They live in different worlds.
Two examples:
(xl) Time
(xli) Reality and morality
b. Cross-cultural misunderstandings
(1.) Cultural differences lead to misunderstandings, as people move from one culture to another, particularly
when the same behavior has different meanings in me new setting. (Example: varying customs about holding
hands in public)
(2.) Misunderstandings can lead to unforeseen side effects, particularly as people are taught new ways of
life.
c. Ethnocentrism
(1.) Ethnocentrism is the tendency of people to judge other cultures by the values and assumptions of their own
culture. People generally tend to view their own culture as superior to the cultures of others.
(2.) Ethnocentrism may affect persons in various settings:
(xlii) Missionaries in a foreign culture, especially in a primitive setting.
(xliii) Parents who interact with their children who grow up in a second culture.
(xliv) People of one ethnic or racial group who are brought into close interaction with persons of another
ethnic or racial group.
(3.) The solution to ethnocentrism is to try to understand another culture in terms of its own values and
assumptions and its members as fellow humans.
d. Culture shock
(1.) Culture shock refers to the state of confusion and cultural dislocation which affects persons who move from
one culture to another, to the degree that they may become dysfunctional and find it difficult to cope with even
the simple tasks required to stay alive.
(2.) Culture shock may arise from a combination of factors:
(xlv) Contact with poverty, disease, and sanitation
(xlvi) Lack of knowledge of the local language
(xlvii) Lack of understanding of local social behavior
(xlviii) Lack of understanding of cultural landmarks which may appear familiar but which in fact have a
radically different meaning in the local society.
* 19. Contextualization – wisely adapting culturally neutral forms in
order to communicate the Gospel in symbols familiar to the host
culture without blurring its meaning.
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1. Contextualization understands the culture well enough to reject what is evil,
accept what is good, and employ neutral forms in such a way that the message of
the Gospel fits the culture.
2. One person's contextualization is another's heresy.
3. Questions to Ask:
a. Is this biblical?
b. Am I reacting from my western prejudice?
c. What do converted Muslims think of this?
d. To Whom does this act show allegiance?
4. Four stepsa. Gather information about the practice
b. Study biblical teachings about the practice
c. Evaluate the practice in the light of the Bible
d. Create a new, contextualized practice
* 20. A Witness in Pagan Cultures
1. A Witness in Pagan Cultures
2. Consider the following Scriptures that indicate that God has left a witness of
himself in pagan cultures.
a. (Romans 1:20) "For since the creation of the world God's invisible qualities--his eternal
power and divine nature--have been clearly seen, being understood from what has been made,
so that men are without excuse."
b. (Acts 14:16-17) "In the past, he let all nations go their own way. {17} Yet he has not left
himself without testimony: He has shown kindness by giving you rain from heaven and crops
in their seasons; he provides you with plenty of food and fills your hearts with joy.""
c. (Romans 2:14-15) "(Indeed, when Gentiles, who do not have the law, do by nature things
required by the law, they are a law for themselves, even though they do not have the law, {15}
since they show that the requirements of the law are written on their hearts, their consciences
also bearing witness, and their thoughts now accusing, now even defending them.)"
d. (John 1:9) "The true light that gives light to every man was coming into the world."
e. (Ecclesiastes 3:11) "He has made everything beautiful in its time. He has also set eternity in
the hearts of men; yet they cannot fathom what God has done from beginning to end."
f. (Psalms 19:1-4) "For the director of music. A psalm of David. The heavens declare the glory
of God; the skies proclaim the work of his hands. {2} Day after day they pour forth speech;
night after night they display knowledge. {3} There is no speech or language where their voice
is not heard. {4} Their voice goes out into all the earth, their words to the ends of the world. In
the heavens he has pitched a tent for the sun,"
(Psalms 19:5-6) "which is like a
bridegroom coming forth from his pavilion, like a champion rejoicing to run his course. {6} It
rises at one end of the heavens and makes its circuit to the other; nothing is hidden from its
heat."
3. Pachacutec was an Inca who lived between 1400 and 1448 A.D. and he is a fine
example of what the Scripture writers were talking about.
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a. His people worshiped the sun which he called Inti. But he became suspicious of his worship
of the sun. He noticed it never did anything. It only rose, went across the sky and set each
day. He thought it must just be following a command of something higher. He also noticed
the mist dimmed the light of the sun, so he thought it must not be all powerful.
b. He concluded that he had been worshiping a thing instead of the creator. He remembered a
name his father had once said, "Viracoha. He remembered his father had told him that
Viracoha was not just one of the gods, but the creator of them all including Inti.
c. He them called an assembly of the priest and informed them of what he had concluded and
reformed thinking among some of the priestly class. This ended with the priest and never
reached the common people.
4. Many know of Akhenaten, the Egyptian king (1379 - 1361 B.C.) who tried to
replace the worship of many idols with the worship of one sun god.
5. Is Viracocha Yahweh? Has God left himself a witness in 10,000 cultures?
6. "Concept Fulfillment" is the idea that there is an empty spot in pagan religions
that only the true God can fill.
a. What are the redemptive analogies of each culture?
b. Many cultures have a longing for a redemptive concept that is fulfilled in Scripture.
c. This may be a flood story, an unknown god, a rebirth, a place of refuge, or other.
d. God is far too sovereign to just be lucky.
7. What opens their eyes?
8. (Acts 26:17-18) "I will rescue you from your own people and from the Gentiles.
I am sending you to them {18} to open their eyes and turn them from darkness to
light, and from the power of Satan to God, so that they may receive forgiveness of
sins and a place among those who are sanctified by faith in me.'"
9. How do we open the eyes and get strangers interested in the Christian message?
10. (John 4:4-26) "Now he had to go through Samaria. {5} So he came to a town
in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph.
{6} Jacob's well was there, and Jesus, tired as he was from the journey, sat down by
the well. It was about the sixth hour. {7} When a Samaritan woman came to draw
water, Jesus said to her, "Will you give me a drink?" {8} (His disciples had gone
into the town to buy food.) {9} The Samaritan woman said to him, "You are a Jew
and I am a Samaritan woman. How can you ask me for a drink?" (For Jews do not
associate with Samaritans.) {10} Jesus answered her, "If you knew the gift of God
and who it is that asks you for a drink, you would have asked him and he would
have given you living water." {11} "Sir," the woman said, "you have nothing to
draw with and the well is deep. Where can you get this living water? {12} Are you
greater than our father Jacob, who gave us the well and drank from it himself, as did
also his sons and his flocks and herds?" {13} Jesus answered, "Everyone who
drinks this water will be thirsty again, {14} but whoever drinks the water I give him
will never thirst. Indeed, the water I give him will become in him a spring of water
welling up to eternal life." {15} The woman said to him, "Sir, give me this water so
that I won't get thirsty and have to keep coming here to draw water." {16} He told
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her, "Go, call your husband and come back." {17} "I have no husband," she replied.
Jesus said to her, "You are right when you say you have no husband. {18} The fact
is, you have had five husbands, and the man you now have is not your husband.
What you have just said is quite true." {19} "Sir," the woman said, "I can see that
you are a prophet. {20} Our fathers worshiped on this mountain, but you Jews
claim that the place where we must worship is in Jerusalem." {21} Jesus declared,
"Believe me, woman, a time is coming when you will worship the Father neither on
this mountain nor in Jerusalem. {22} You Samaritans worship what you do not
know; we worship what we do know, for salvation is from the Jews. {23} Yet a
time is coming and has now come when the true worshipers will worship the Father
in spirit and truth, for they are the kind of worshipers the Father seeks. {24} God is
spirit, and his worshipers must worship in spirit and in truth." {25} The woman
said, "I know that Messiah" (called Christ) "is coming. When he comes, he will
explain everything to us." {26} Then Jesus declared, "I who speak to you am he.""
a. This well had put Sycar on the map. It was the religious tourist spot.
b. The woman was proud of this well and its heritage. Jesus uses this as an eye opener and
then moves on to other issues.
11. We may think of it like four steps.
a. Eye opener
b. Problem of sin
c. Changes in my life
d. Acceptance of Jesus' forgiveness.
12. Paul does the same thing. (Acts 17:16-32) "While Paul was waiting for them
in Athens, he was greatly distressed to see that the city was full of idols. {17} So he
reasoned in the synagogue with the Jews and the God-fearing Greeks, as well as in
the marketplace day by day with those who happened to be there. {18} A group of
Epicurean and Stoic philosophers began to dispute with him. Some of them asked,
"What is this babbler trying to say?" Others remarked, "He seems to be advocating
foreign gods." They said this because Paul was preaching the good news about
Jesus and the resurrection. {19} Then they took him and brought him to a meeting
of the Areopagus, where they said to him, "May we know what this new teaching is
that you are presenting? {20} You are bringing some strange ideas to our ears, and
we want to know what they mean." {21} (All the Athenians and the foreigners who
lived there spent their time doing nothing but talking about and listening to the
latest ideas.) {22} Paul then stood up in the meeting of the Areopagus and said:
"Men of Athens! I see that in every way you are very religious. {23} For as I
walked around and looked carefully at your objects of worship, I even found an
altar with this inscription: TO AN UNKNOWN GOD. Now what you worship as
something unknown I am going to proclaim to you. {24} "The God who made the
world and everything in it is the Lord of heaven and earth and does not live in
temples built by hands. {25} And he is not served by human hands, as if he needed
anything, because he himself gives all men life and breath and everything else. {26}
From one man he made every nation of men, that they should inhabit the whole
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earth; and he determined the times set for them and the exact places where they
should live. {27} God did this so that men would seek him and perhaps reach out
for him and find him, though he is not far from each one of us. {28} 'For in him we
live and move and have our being.' As some of your own poets have said, 'We are
his offspring.' {29} "Therefore since we are God's offspring, we should not think
that the divine being is like gold or silver or stone--an image made by man's design
and skill. {30} In the past God overlooked such ignorance, but now he commands
all people everywhere to repent. {31} For he has set a day when he will judge the
world with justice by the man he has appointed. He has given proof of this to all
men by raising him from the dead." {32} When they heard about the resurrection of
the dead, some of them sneered, but others said, "We want to hear you again on this
subject.""
a. Pagan writers refer to a plague that stuck the city of Athens in 600 B.C. and after sacrifices
were made to the 30,000 that were a art of that culture, Eimenedes told them that there must
me another god who was not represented by their idols. He must be good and would overlook
there their lack of knowledge of him because they were attempting to please him. They
sacrificed to him and the plague was lifted.
b. Paul built upon this opportunity in the culture. God had left this culture with a way to be
interested in the true God.
c. See age C67 for fuller explanation.
13. The sword into a plow in Moscow is an example.
14. This is not just allegory.
* 21. Study of Culture
1. Anthropological Fieldwork
2. 1. The necessity of fieldwork
a. The anthropologist gathers his data by living among people, observing their behavior,
listening to their words, and learning their ways.
b. In many cultures, there are no books nor written records to supplement personal
observations, so the
anthropologist must spend long months of fieldwork to establish his basic source of information about the
culture.
3. Problems of fieldwork
a. Problems of living include matters of food, housing, sanitation, health care, etc.
b. Problems of communication include matters of verbal, written, and body language; social
customs;
interpersonal relationships, taboos, and traditional practices.
4. Methods of fieldwork
a. He observes the people, studying each phenomenon in the widest range of its concrete
manifestations.
b. He gathers case studies, genealogies, descriptions of behavior, statistical information, and
test responses.
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c. He develops close relationships with members of the society who become his informants
and who interpret the meaning of what he sees and describe events he is unable to see.
d. He becomes a bicultural person, never forgetting his own cultural background, but
increasingly becoming involved in the culture of the people as he tries to see life through their
eyes.
5. Describing a culture
6. Real cultures and folk systems
a. "Real culture" consists of the patterns of actual behavior and the thoughts of the people—
what, in fact, they do and think.
b. "Folk culture" consists of the people's description of their own culture—how they see and
interpret it. Folk systems include the people's ideas of what is "proper" and what is
"acceptable" behavior—and of their awareness of the ways in which their society deviates
from these ideals. There is no ultimate folk system, because every member of the society has
his own version (even though there may be many shared concepts)
c. The difference between these two expressions may be seen in terms of American sexual
behavior and marriage practices. There is considerable difference between the way most
Americans would describe common practices of sexual behavior and marriage ideals and the
actual statistics themselves (which reveal major deviations in premarital sex and extramarital
relationships).
7. Cultural constructs
a. Anthropologists can never give a compete and unbiased analysis of either real cultures or the
folk interpretations of these cultures.
b. At best, they formulate cultural constructs, which are approximations of real or folk cultures,
as seen by the observer.
c. Cultural constructs have three limitations:
(1.) Culture is too vast for anyone to see all of it.
(xlix) Some experiences are closed to the observer because of his sex, his foreignness, his assigned place
in the society, or the private nature of the experiences themselves.
(l) Some experiences take place only after long intervals of time, and the observer may not be there when
they happen.
(li) The observer cannot really observe all of the events that are taking place at a given time, and he cannot
keep up with all of the changes which are unfolding simultaneously.
(2.) The observer himself acts as a filter, as he processes what he sees through his own value system, language,
thought patterns, and cultural bias.
(3.) The presence of the observer among the people causes them to modify their behavior from normal patterns
because they know they are being observed.
8. Edc and emic constructs
a. An "edc" approach involves the anthropologist using his own conceptual categories and
assumptions to describe a culture.
b. An "emic" approach involves the anthropologist describing the culture in terms of the
people's views of their own world.
9. Ethnographic and comparative approaches
10. The "ethnographic" approach involves the in-depth analysis of a specific
culture, based upon intensive field data.
a. The strength of this approach is that the anthropologist develops an appreciation for the
holistic, integrated nature of the culture.
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b. The shortcoming of this approach is that the anthropologist may not see the culture in the
broader context of the full range of human cultures around the world, and he may make some
limited and faulty assumptions.
11. The "comparative" approach involves the comparative observation of numerous
cultures in various parts of the world.
a. The strength of this approach is that the anthropologist can formulate and test general
cultural theories based on widespread evidence.
b. The shortcoming of this approach is that the anthropologist may lose sight of the holistic and
integrated nature of a single culture.
12. The best approach involves using both the ethnographic and the comparative
methods.
* 22. Material Culture: Description And Explanation
Anthropological methodology involves (1) the description of cultural activities and artifacts and (2) the explanation of the
order and causal relationships underlying human cultural events.
1. Description - The descriptive function involves the development of concepts,
classification systems, and comparative taxonomies.
2. Concepts
a. Anthropological concepts are arbitrary categories created to stand for certain kinds of items,
actions, experiences, or attitudes.
b. These concepts are defined and delineated in their meaning in accordance with the focus of
the research. For example:
(1.) "House" may be defined as 1) a structure 2) for the habitation 3) of human beings.
(2.) This particular definition differentiates the dwelling place of people from other forms of "houses"—
doghouses, dollhouses, greenhouses, etc.
(3.) It also differentiates the dwelling place of people from other forms of structures which are occupied by
persons for special purposes—hospitals, stores, offices, etc.
3. Classification systems
a. Concepts usually exist as parts of a larger classification system.
b. One approach to classification is simply to define all of the categories within a single
domain of study.
c. Another approach to classification is to arrange a set of categories along some continuum or
hierarchy, such as from simple to complex, small to big, or bad to good.
4. Comparative taxonomies
a. The classification systems of two or more cultures may be compared and contrasted.
b. These comparisons serve to identify the distribution and spread of cultural traits and to deal
with the questions about the fundamental natures of cultures and human beings.
5. Limitations of concepts and classifications
a. In theoretically establishing cultural concepts, classifications, and taxonomies, there are
three major dangers:
(1.) The danger of overgeneralization or oversimplification.
(2.) The danger of regarding concepts as material things (creating concepts to analyze experiences, and then
becoming lulled into thinking that the concepts exist in the real world).
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(3.) The danger of using culturally biased concepts which have meaning in the researcher's culture but not in the
culture being studied.
b. No matter how accurate the concepts, classifications, and taxonomies may be, they serve
only to describe a culture. The anthropologist must move from "descriptions" to "hypotheses"
and "theories" to give an explanation of why things are as they are.
6. Explanation -- Two major theoretical models are used in anthropology to
explain human actions: 1) evolutionary models and 2) functional models.
7. Evolutionary models
a. Early anthropologists majored on gathering and classifying information about cultures.
b. They developed classification schemes for houses, dress, tools, families, kinship
terminologies, religious systems, and other cultural traits and complexes.
c. They then began to move to the assumption that there was a historical evolution of cultures
from the simple to the complex, from the primitive to the civilized.
d. They tended to assume that there was a logical evolution of man's increasing rationality and
progress (reflecting the general interest in "evolutionary theory" following Darwin).
e. As is true with evolutionary theory in general, this approach underestimates the complexity
of "primitive" societies and overestimates the superiority of "modern technological" cultures.
8. Functional models (functionalism)
a. Functionalism (beginning in 1922 with the work of Bronislaw Malinowski and A. R.
Radcliffe-Brown) treated societies as organic wholes, emphasizing the present operations of
cultures rather than their historical development.
b. Cultural traits were explained in terms of their social significance and by the functions they
served within the society.
c. General agreement developed that the basic function of all traits was to weld society
together into an organic whole and that all cultural practices contributed to the maintenance of
a social order. But there was sharp disagreement on the specific nature of the concept of
function.
(1.) Cultural linkage
(lii) A holistic approach to the concept of culture assumed that traits were linked to each other in a single,
integrated, organic whole. A change in any one trait was assumed to produce a change in the others to
which it was linked.
(liii) Thus, cultural traits reflect, and in turn help to mold the society at any given point in time. FIGURES 4.2,
4.3, and 4.4 demonstrate transitions in the arrangement of house floor plans, farm boundary patterns, and
configurations of city streets.
(2.) Function and the individual
(liv) Malinowski argued that all cultural practices served particular functions in a society. They were not there
by accident but existed because they met some specific biological or psychological need of individuals.
(lv) As numbers of individuals meet their needs in a similar manner, general cultural patterns develop in the
society as a whole.
(3.) Function and society
(lvi) Radcliffe-Brown rejected the reduction of social processes to biological and psychological needs. He
insisted that society had to be studied at its own level and explained in its own terms.
(lvii) He defined function in terms of social needs, as the way in which customs linked to and reinforced other
customs and thereby strengthened social integration. For example, housing styles reflect family styles and
social statuses in a society.
(4.) Criticisms of funcdonalism
(lviii) Some feel that funcdonalism is helpful in describing the internal relationships of cultural complexes but
that it does not give sufficient regard to historical explanations of how those cultural complexes came into
being.
(lix) Some feel that functionalism fails to adequately account for change in the cultural complexes of a
society.
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(lx) Some feel that functionalism may be carried too far and thus make no allowance for value judgments and
development.
(lxi) Some feel that functionalism is too mechanical and does not take seriously the content of the beliefs and
ideas of the people in a society.
(5.) Manifest functions refer to deliberate functions which are attended and recognized by people as they
consciously plan acts and organize institutions to achieve certain goals or ends. For example, there are manifest
(deliberate) functions of clothing, such as protection from the elements, modesty, and adornment.
(6.) Latent functions refer to unintended and generally unrecognized consequences of human activities. For
example, in addition to the more manifest functions of clothing, there are other latent functions:
(lxii) Identification of sexual gender and the maintenance of sexual social distinctions
(lxiii) Demonstration of status (formal clothing of European royalty and nobility, American tuxedos at
weddings)
(lxiv) Demonstration of vocation and role in society (white coats of doctors; uniforms of military, police, and
postmen; collars and robes of priests)
(lxv) Symbols of identity for sub cultural groups (Amish, Black Muslims)
(lxvi) Reinforcement of differences in social occasions (pajamas, bathing suits, athletic attire, dress suits)
(lxvii) Expression of individual personality and self-image ("image is everything" quote by a famous tennis
player)
* 23. Cultural Ecology
1. Cultural ecology
2. Ecology is the study of the interactions among organisms and their physical and
biotic habitats.
3. Cultural ecology is the study of the interaction between people and the
environment.
a. Like all other animals, humans are closely linked to nature, and they depend on it for all the
basic requirements of life.
b. Unlike animals, humans are not merely passive receptors of the forces of nature. Rather,
they have the capacity to develop technologies which enable them to exploit the products of
nature and to guard themselves from its dangers.
4. Types of adaptation
Man's ability to survive depends, in part, on the ability of the human body to adapt itself biologically to specific
environments and, in part, on the person's ability to create cultures that modify the environment-
5. Biological adaptation
a. The human body can adapt to specific environments (such as the mountain dwellers in the
Andes Mountains in Peru or the Himalayas in Tibet, the Eskimos in the Arctic, and the
Bushmen in the Kalahari Desert).
b. The human body is not restricted to a single environment. Rather, man can also adjust to a
wide range of alternative climates by controlling the natural habitat.
6. Cultural adaptation
a. By building cultures, people can push back the limits of their environment and modify their
natural habitats. Clothing, housing, food production, water systems, medicines, and many other
technologies are involved.
b. Cultures in peasant societies are significantly affected by the daily cycle of the sun, the
seasons of the year, and the annual agricultural cycle.
c. Cultures in modem industrial societies have the capability of modifying the environment to
such an extent that they are not as affected by daily and seasonal cycles.
7. Levels of subsistence
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8. Food-gathering societies (first and lowest level of historical development)
a. These societies possessed little technology and thus depended primarily on hunting, fishing,
and food-gathering for the support of life.
b. They generally consisted of small populations with low density in a given area.
c. They tended to be nomadic, searching for better food and water supplies.
d. They generally had fewer "specialists" such as potters, weavers, businessmen, traders,
priests, etc.
9. Food-producing societies (second level of historical development)
a. These societies were characterized by the domestication of plants and animals (involving
systematic cultivation of the soil and selective breeding).
b. The effects of agriculture and animal husbandry have had a marked influence on culture:
(1.) The development of technologies for the production and storage of food, pottery, woven baskets, loomwoven cloth, tools, etc.
(2.) The development of land ownership and control, and the establishment of permanent villages.
(3.) The development of occupations other than food production.
(4.) The development of social and political organizations.
10. Industrial societies (third level of historical development)
a. These societies are characterized by technological advances in power supply, transportation,
communication, production and distribution of goods, etc.
b. The effects of industrialization have had an even more marked influence on culture:
(1.) The development of larger towns and cities.
(2.) The development of extensive political and social structures.
(3.) The development of extensive vocational specialization.
11. Four basic categories of food production in societies are common today:
a. Hunting and gathering societies depend on food found in nature.
b. Pastoral societies raise their food by tending herds and flocks.
c. Agricultural societies develop food by sowing and tending crops.
d. Industrial societies create food by converting their farms into mass production factories. C.
The current revolution
12. The population explosion
a. The population explosion began in the eighteenth century and continues to escalate.
(1.) Population in 1800 = 1.0 billion
(2.) Population in 1830 =1.6 billion
(3.) Population in 1930 = 2.0 billion
(4.) Population in 1960 = 3.0 billion
(5.) Population in 1970 =3.6 billion
(6.) Population in 1975 = 4.0 billion
(7.) Population in 1980 = 4.5 billion
(8.) Population in 1987 = 5.0 billion
(9.) Population in 1990 = 5.8 billion
(10.) Population projection in 2000 =7.5 billion
b. Birth rates are increasing in the poorer countries, where there are great cultural and
technological limitations on birth control. Approximately one-half of all people in developing
countries are below sixteen years of age and have not yet established their families.
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c. Birth rates are decreasing in the developed countries, where there is extensive
industrialization and
urbanization. There is a correlation between low birth rates and socioeconomic conditions such as education,
desire for higher standards of living, social mobility, nuclear families, and higher levels of health and
nourishment).
Death rates are decreasing as technology and medicine are made available to more and more people throughout the
world.
13. Resources
a. The production of food and water resources for the increasing world population is a major
problem.
b. Nonrenewable resources (coal, gas, and oil) have become critical in recent years as more
and more demands are created by the industrial world.
c. Inequality in the distribution of wealth in the world is a significant factor in the social and
political unrest in the developing nations.
* 24. Symbolism And Communication
Human technology, social organization, knowledge, beliefs, and ability to communicate all depend on the ability to think in
symbolic terms—to assign meanings and values to sensory experiences and to create signs and symbols which stand for
ideas, actions, and feelings.
1. The Symbolic Process -- Symbols may be objects, colors, sounds, odors, acts,
and events to which people have assigned meaning or value. Symbols are mental
concepts (abstract ideas) which have an observable physical form. (See FIGURE
6.1.)
2. Symbols as human creations
a. People can create symbols, combine symbols, and manipulate symbols to form new and
complex ideas. Anything can be designated as a symbol with a significant meaning. Letters and
signs ("X" and "Y") can be used in mathematics as symbols of values and processes. Complex
symbol systems are created to convey ideas (language, money, rituals, dress, drama, dance,
painting, music, academic degrees, etc.).
b. "Signs" are direct representations of other things.
(1.) "Natural signs" - Snow is a natural sign of cold, and smoke is a natural sign of fire.
(2.) "Cultural signs" — Street lights, highway markers, arrows, barber poles, trademarks, flowers at funerals,
and rice at weddings are cultural signs.
c. "Symbols" link physical things with mental concepts, which in turn can be distinguished
from the form and immediate context of the symbols and can be combined in new contexts to
create new ideas. Something can be both a sign and a symbol at the same time (A sentence in
Latin may be read aloud by two persons. To one, who does not understand Latin, the words are
merely signs instructing him to utter particular sounds. To the other, who understands Latin,
the words are symbols which can be rearranged into new sentences with new meanings.)
3. The arbitrary nature of symbols
a. There is no necessary connection between a symbol and the ideas or things it symbolizes.
The meanings are in the mind, not in the symbols themselves. Certain words in different
languages may mean, "I am hungry." The idea of hunger in not in the words or the sounds, but
in the meaning assigned to them by persons of the particular society (words which mould not
have the same meaning in another language).
b. Some confusion can arise in the use and interpretation of symbols.
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(1.) People sometimes confuse symbols with the ideas and things they symbolize. (An actor may be incorrectly
identified with the part he is playing.)
(2.) People sometimes generalize symbols and make false assumptions, resulting in oversimplifications and
prejudices. (All hippies may be thought to be troublemakers. All Polynesians may be thought to be
polygamous.)
(3.) Symbols sometimes change their meaning over a period of time. (Tanned skin once was associated with a
life of outdoor labor but now is associated with a life of leisure.)
4. Symbols based on convention
a. Persons learn the meaning of words and other symbols from the way they are experienced in
everyday life in the common understanding of the people of the particular society.
b. When new words or symbols are introduced, they must be related to some previous word or
symbol in order to have meaning.
c. The "extensional world" refers to ideas derived from things which a person has seen, heard,
tasted, felt, or smelled for himself through the natural senses (foods he has eaten, flowers he
has smelled or seen, countries he has visited).
d. The "verbal world" refers to ideas or concepts which the person has not experienced firsthand but which he has learned symbolically from other people (the philosophy of Plato, the
fish of the ocean, or the land of China).
e. Symbol systems held in common with other people makes cultures possible and transferable.
Ideas and knowledge can be passed from one generation to the next, accumulating and
changing as people have and create new experiences and reinterpret old ones.
5. Symbols and perception
a. Thought categories and their associated symbols "begin as rooms to house our experiences
and end as jails confining them." We cannot perceive nature or think about it without language,
but language also molds what we see and how we see it.
b. In the same manner, language is a primary tool for the understanding of a culture, but it may
also be a tool for restricting or changing the culture.
6. The ambiguity of symbols
a. Even within a given language, words may have different meanings to different people or in
different contexts. This is greatly complicated between two languages or cultures, since words
or concepts may have no direct equivalent or may mean entirely different things.
b. However, persons can communicate across language and cultural barriers because:
(1.) All people around the world share essentially the same processes of human reasoning.
(2.) All people around the world share a common range of human experiences (They all must make provision
for physical needs, they ail face disease and death, and they all interact with their fellow humans and with
nature.)
(3.) People can adjust their symbolic frameworks to take linguistic and cultural differences into account.
7. Communication
"Communication" is the transmission of information from a sender to a receiver. It may occur between animals, persons, and
machines—or in combinations. Machines, animal, and human beings can communicate by means or "signs," but humans are
unique in that they can communicate abstract ideas by means of symbols. Symbols relate ideas to concrete things, a form
which can be experienced by other people. Theoretical models of human communication involve four components: senders,
receivers, messages, and media. (See FIGURE 6.2.)
8. The sender
a. The sender initiates communication by transmitting a "message." To do so, he must select a
symbol system, or "medium," and encode his ideas into the symbol forms, which can be
experienced by the receiver. In one's own language and culture, this process is nearly
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automatic. In communicating to another language and culture, the process may be very
complicated.
b. The encoding of ideas into a symbol system depends on several factors.
(1.) The sender puts his message into the language and symbol system of his culture.
(2.) The sender encodes his message in terms of his own experiences.
(3.) The sender encodes his message according to the occasion, depending upon the context (courts, politics,
trade, religious ceremonies, ere.) and the person whom he is addressing (friend, spouse, teacher, preacher,
policeman, president, etc.).
(4.) The sender encodes his message in selected words; modifies them according to the tense, gender, and
number as dictated by the grammar of the language; arranges them in the proper sequence; and then reproduces
them in written or spoken form with sufficient accuracy to enable the listener to understand them.
9. The receiver
a. The receiver receives, decodes, interprets, and responds to the message of the sender.
b. The decoding of ideas in a symbol system depends on several factors:
(1.) The receiver can only receive messages transmitted in languages and symbol systems with which he is
familiar.
(2.) The receiver filters the message through the grids of his own personal and cultural experiences. (He may
block out part or all of the message or receive only that part of the message which is in conformity to his own
experience or opinion.
(3.) The receiver decodes the message through the reverse process by which the sender originally encoded it.
10. The medium
a. The medium is not the message, but rather the symbolic system by which the message is
conveyed.
b. In cross-cultural communication, the medium commonly involves both the sender's
language and the receiver's language (and sometimes an interpreter).
c. The "synchronic" approach to the study of language is concerned with the structure of the
language at any given moment in history and how it operates.
(1.) "Phonetics" is the system for organizing sounds. It is the study of the particular sounds employed by a
language to express its linguistic symbols.
(2.) "Grammar" is the system for organizing meaning. Grammar involves "morphology" (the study of words and
how they are formed) and "syntax" (the study of rules by which words are combined into meaningful sentences).
d. The "diachronic" approach to the study of language is concerned with analysis of the
historical origins of languages and how languages change over time.
(1.) The "comparative method" is the study of linguistic changes by comparing vocabularies and phonetic
structures of language in order to determine groups of languages and their relationships to one another.
(2.) "Glottochronology" is the study of linguistic changes by comparing written forms of the same language
over a period of time. It involves the determination of the time frame in which secondary languages split off
from a common parent language.
e. "Writing" involves systems of encoding concepts for communication (See FIGURE 6.5):
(1.) "Pictographic writing" encodes the message into the media of visual symbols.
(2.) "Spoken language" encodes the message into phonetic media symbols.
(3.) "Phonetic writing" encodes the message into the media of visual symbols. 4. The message
(lxviii) The message has to do with that which is understood by the sender and the receiver.
(lxix) The communication of a message is a cyclic process, as information is passed from the sender to the
receiver, who in turn feeds his responses back to the sender by various channels. (See FIGURE 6.6)
(lxx) The message may be distorted by external interferences, and it is closely related to the general context
within which the communication occurs.
* 25. Statuses, Roles. And Relationships
1. Status
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2. An individual's "status" is his social position with reference to the other
members of his society as determined by a cluster of attributes or the generalized
summation of all his attributes.
3. Each person has a number of statuses simultaneously:
a. In the most specific and narrow sense, each individual has as many statuses as there are
recognized characteristics in his culture (age, sex, bodily traits, social experiences, affiliations,
etc.).
b. At the next level, each individual has the more commonly recognized statuses that derive
from, the possession of certain combinations of traits (wisdom, courage, kindness, generosity,
temperament, etc.).
c. At a higher level, each individual has a generalized status that is referred to as "social status"
(related to his function, influence, or employment in society).
4. Ascribed status
a. "Ascribed status" is derived by innate biological characteristics (such as age, race, etc.) or by
virtue of the ore-existing circumstances into which he is born such as wealth or social status of
his parents.
(1.) "Universal ascribed statuses" are based upon such things as age, sex, the premarital state, childbearing, and
kinship.
(2.) "Non-universal ascribed statuses" are based upon such things as caste-determined occupations, inherited
supernaturalism, inherited possession of wealth, inherited possession of various religious and social
prerequisites and paraphernalia, and inherited political position.
b. Frequently, there is little a person can-do to modify his ascribed status environment.
5. Achieved status
a. "Achieved Status" is attained by individual effort and mastery of the roles linked to the
various statuses.
b. "Universal achieved statuses" are based on such things as technological skill or artisanship
(all peoples make tools), supernaturalism (all peoples have magic-religious specialists), the
marital state (all peoples have marriage structures), and political leadership (all peoples have
political structures).
c. "Non-universal achieved statuses” are based on such things hunting skills, skill in games and
dances, bravery and skill in war, storytelling ability, possession or distribution of wealth, and
membership in specialized associations.
d. In each society, persons strive to master the skills associated with particular statuses and
thus move upward in recognized social position.
6. In ascribed statuses, the status comes first, and the roles associated with that
status are mastered subsequently, or possibly not at all, but in achieved statuses, the
roles associated with the status are mastered first, and the status then derives from
that fact.
7. Some societies emphasize ascribed statuses, with the result that there is less
anxiety but also less social mobility. Other societies emphasize achieved statuses,
with the result that there is more anxiety but also more social mobility and emphasis
upon self-fulfillment.
8. Role
9. "Role" is the customary complex of behavior associated with a particular status.
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10. Since an individual may have multiple statuses at a given time, he also
manifests multiple roles simultaneously. A man may simultaneously have family
statuses (son, husband, father); vocational statuses (teacher, preacher, fireman,
carpenter, banker, etc.); political statuses (Republican, Democrat, etc.); recreational
statuses (participant in baseball, tennis, golf, etc.); and many other categories. For
each of these statuses, there are corresponding roll characteristics which are
associated in the thinking of the given society.
11. A person's roles could be likened to his "social wardrobe," from which he
selects the role "costume" for each occasion. "Latent" roles are those associated
with statuses not currently being activated. "Manifest" roles are those associated
with Statuses, which are being activated at the moment.
12. NOTE: In most societies, the most significant statuses (with their
accompanying roles) have to do with age (infant, child, youth, adult, aged); sexual
gender (male, female); aptitudes (skills in various vocations—craftsmanship,
military, political leadership, supernaturalism, etc.); wealth (possession and
distribution); and kinship and marriage.
13. Status and role of Missionary
14. Status is a technical term in anthropology that refers to one's position in a social
system.
15. Each status is associated with certain behavioral expectations.
a. A student may dress and act like a student, but when he becomes part of the administration,
he must wear a tie and act differently.
b. A business man acts in a certain way.
16. Interpersonal relationships can be broken down into complimentary role pairs:
teacher - student, pastor - parishioner, husband - wife, parent - child, etc.
17. When a missionary begins to work in a different culture, the people ask what he
is. They want to know how they should relate to him.
a. The question I am repeatedly asked is, "How long are you going to stay?" which means,
"Are you a visitor or are you one of us?"
b. Missionaries usually say, "We are missionaries?" We know who missionaries are and how
they should act, but others have to fit us into one of their existing models.
c. Missionary is an English word, representing a status or role found in the West. This does
not exist in most other cultures.
18. In India the missionaries were called "dora" and was a word for rich farmers
and small kings. These rulers bought large pieces of land, put walls around them,
built large living areas and had servants. When missionaries came they "did" the
same things so the same word was applied to them. The missionary's wife was
called "dorasani" but this was not the wife of the dora, who was to stay in seclusion,
but for his mistress who he often took out into public with him.
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19. When missionaries choose a role, we must remember that we will be judged
according to our fulfillment of certain expectations associated with that role.
a. The role of parent - child is easy to achieve, but not necessarily desirable. This is a vertical
role and often authoritarian.
b. "Empire builders" is often an easy role to assume. We build churches, schools, hospitals,
etc. and we have many followers and people who answer to us. This is also not good.
c. The biblical model of brotherhood and servant hood is much better.
20. Society structure
21. Tribal society
a. The focus is not upon individualism or freedom.
b. A tribal person is born and raised in a tribe.
c. Strong kinship within a tribe provides a person with a strong sense of security.
d. If you are sick, they provide food, help you get a bride or a field.
e. In tern the tribe makes many demands upon you. Your time and possessions are not totally
yours. they partly belong to the tribe.
f. Important decisions are usually made by a group of leading elders. This includes important
decisions for your life, like marriage.
g. Communication is vertical.
h. Often, a whole tribe will decide to become Christian as a group.
22. Peasant Society a. Extended kinship ties are not as strong and a social class has arisen.
b. Power is often in the hands of a few elders rulers.
c. India with its caste system is an example of this type of culture.
d. Communication is hormonally within groups and vertically between them.
e. People movements have often occurred among these people as well.
23. Urban Societies
a. Stress is on individualism and personal decision making.
b. Networks and kinship ties connect people.
c. Organization is on the basis of voluntary groupings.
d. Much of the West is organized this way.
24. The missionary stands between two cultures, but he stands in a third culture.
25. When we seek to communicate the gospel to another. The message is not our
own. We have received in from a historical culture where there was a "source" and
"message" and a "recipient". This gospel has then been passed on to us from that
culture to us, or from one "source" the "message has been sent to us, the "recipient"
and we are not the "source" who passes the "message" to another "recipient"
a. S1 M1 R1 ----> S2 M2 R2 ---> S3 M3 R3
b. #1 is the biblical culture and #2 is our culture and #3 is the mission culture.
c. We thus stand in the middle and look both directions.
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26. We realize that we are not the original source of the message, but for our
hearers we are their initial source. We must demonstrate an understanding of their
culture to be heard by them. To win a hearing. We must demonstrate an
understanding of their belief system to have credibility. By this we show that we
have considered their position and have a superior position.
a. We study their religious beliefs, not so we may criticize them, but so we may be taken
seriously.
b. By taking up an antagonist position we do not win a hearing, although it may serve to gratify
our ego to win these kind of superficial battles in our mind. (Burning an abortion clinic,
distorting cultic propaganda, or bashing our enemies rarely serves to get our message taken
seriously.
27. We must communicate Christian truth in a way it is receivable in their culture.
a. We must define our terms. They may have many gods, but none of them fit the concept of
the one true God. They many know right and wrong but not sin against a personal God. They
may have a concept of an afterlife, but not an eternal heaven and hell.
b. We must only give part of the truth at a time. We can never tell all we now of the Christian
faith at one time. We must therefore be "selective" as we present the gospel. Certain truths are
more important than others.
c. We must adapt the focus of our message. Each culture and each situation needs different
biblical teaching and focus. Some may understand sin but not understand the concept of
atonement so we focus our message in that area. Some problems may be greater in some
cultures than in others.
* 26. The Life Cycle
1. A. Life Cycles
2. 1. Patterns of cultural activities in all societies revolve around two cyclical
processes:
a. The "periodic cycle — day and night, the week, the month, and the year (including the
wet/dry seasons or the spring, summer, fall, and winter seasons)
b. The life cycle - birth, childhood, maturity, death
3. Four approaches to the study of life cycles in a culture:
a. To examine how such factors as late marriages, epidemic diseases, ecological constraints,
and wars affect people's lives and the growth of populations.
b. To record the life histories of individuals, in order to gain insights into their cultures and the
changes that occur within a lifetime.
c. To trace the various life patterns permitted within particular societies. Alternative life styles
increase significantly from hunting and gathering societies to peasant societies, to urban
industrial societies.
d. To examine the sequence of statuses a person occupies in the course of a lifetime.
4. The life cycle of the American family (based upon 1960 statistics)
a. Woman marries by 20, man by 22
b. The first child is born within two years
c. The last child is born by the time the mother reaches 30
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d. There are children in the home for about 25 years) The family life-styles change as the
children grow older and assume more responsibilities
e. Family income reaches a peak by the time the husband reaches 45 to 55
f. Family income decreases as retirement begins
g. The children are out of the home by the time the parents reach 45 to 55
h. With the marriage of the last child, the home is again reduced to husband and wife
i. The husband and wife share about sixteen years together before one dies
j. Two thirds of all brides become widows and survive their husbands by about 19 years
k. Husbands who become widowers survive their wives for about 14 years
5. Rites of Passage
6. Arnold van Gennep (1873-1957), in his book Les Rites de Passage (1909),
translated as The Rites of Passage. observed that most societies have rituals
marking the transition of an individual or group of individuals from one important
status to another.
a. American rites of passage include such events as weddings, funerals, graduation ceremonies,
military promotions, ordination rites, etc.
b. Common rites of passage in most cultures are associated with the biological cycle of birth,
maturation, procreation, and death.
7. Birth rites
a. Rituals associated with birth enable the society to admit and incorporate new members into
its ranks and to recognize the changes that take place in the roles of others when this occurs.
b. Birth rituals, like other rites of passage, involves three phases:
(1.) Separation
(lxxi) Those involved in the birth are removed from their past statuses.
(lxxii) In some societies, a pregnant woman must live away from other people in a special maternity hut, and
observe special taboos on sexual relations and certain foods.
(2.) Transition
(lxxiii) The individuals involved undergo a change to the new status.
(lxxiv) (b) Frequently, there are rituals to guard them from the dangers that confront those in transition, to
assure their success in their new status, and to educate them in their new roles.
(lxxv) (c) In American society, these rituals may include dietary restrictions, baby showers, instructions from
older women, and rites in the hospital.
(3.) (3) Incorporation
(lxxvi) The mother and child are incorporated into their new statuses. The woman is reincorporated back into
society in the role of a mother.
(lxxvii) The child must be given a new identity and status in the social order.
(lxxviii) The identity of the child is often established by the giving of a name. sometimes involving a naming
ceremony.
(lxxix) The social status of the child, which links him with other persons in the society, normally involves the
identification of the biological mother and father, and sometimes involves the identification of the sociological
mother and father (in the case of matrilineal or patrilineal societies, or in adoption or foster homes). Baptism,
christening, and circumcision are additional rites that mark a child's entry into a religious community.
8. Initiation rites
a. Initiation rites mark the transition from childhood to adulthood.
b. They are often associated with the biological processes of maturation, but they primarily
symbolize a change in social status. The time of such rites in some societies is at puberty; in
other societies at the time of marriage.
c. Initiation rites may be held for males and females, for males only, or for females only.
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d. American initiation rites include such activities as basic training in the military, and
initiations into religious orders, secret societies, fraternities, sororities, etc. Religious maturity
may be celebrated by confirmation. baptism, or bar mitzvah. Other maturity symbols include
the license to drive a car, the right to purchase alcoholic beverages and tobacco, graduation
from high school or college, the right to vote, etc.
9. Marriage rites
a. Marriage rites not only move persons from one status to another, they also assist in the
reorganization of social relationships related to the biological processes of mating and
procreation.
b. In Judeo-Christian and Muslim societies, premarital sex is frowned upon, and chastity
before marriage is emphasized.
c. In other societies, premarital mating is common (although this does not necessarily reflect a
lack of moral standards).
(1.) Marriage during adolescence is accepted as biologically natural and essentially a personal matter.
(2.) Marriage is seen as a social status that legitimizes sexual union between spouses and assigns them new roles
in their relationships to each other, to their offspring, to their relatives and friends, and to society in general.
d. Marriage involves not only the couple but also the two family groups. The rituals usually
involve broad participation by members of the family groups.
e. Marriage rites serve several social functions:
(1.) To provide entertainment and break the monotony of everyday life.
(2.) To provide group support and recognition for the participants.
(3.) To serve as public announcements of the new relationship, to enable others to adjust in their behavior
toward the couple.
(4.) To help the man and woman to learn and psychologically adjust to their new roles.
f. American dating practices include such phases as casual dating, going steady, serious dating,
formal
engagement, the wedding, and the honeymoon. Each phase has its own symbols and degrees of permitted sexual
intimacy.
10. Funeral rites
a. Death rites are universal—for some marking the end of life, for some marking ±e celebration
of the immortality of the soul, for some marking the interaction between the living and the
dead.
b. Death rites serve several functions:
(1.) To dispose of the body and to prepare the spirit for its new existence.
(2.) To channel the expression of grief and provide comfort and support to the living relatives and friends.
(3.) To restore balance in the social relations of the living that the death has disrupted.
(4.) To provide an explanation for the phenomenon of death. As people enact rituals, they reaffirm and
strengthen their faith in the explanations these rituals support.
* 27. Social Groups And Institutions
1. Types of Groups
2. Statistical groups
a. "Statistical groups" refer to groups of people who are defined for the sake of analysis on the
basis of certain characteristics they have in common, even though the people themselves are
unaware that they are classified in that manner. For example, an anthropologist might have
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reason to study the differences between a society that is illiterate and less than ten percent
urban and one that is ninety percent literate and fifty percent urban.
b. Such statistical parameters are established by the analyst (in an approach) to answer
questions he is asking about the society. People so classified are not aware that they are be
classified in this manner. That is, statistical groups are hypothetical constructs and do not
necessarily exist in the minds of the people themselves.
3. Societal groups
a. "Societal groups' refer to groups of people who are conscious of their common identity and
who usually share certain visible signs by which they recognize one another.
b. Societal groups are emic in nature—they exist in the minds of the people. They distinguish
themselves on the basis of some factor or factors, such as biological characteristics (age, sex,
skin color, body shape); cultural traits (styles of clothing, distinct accents, specific customs);
religious affinity (Christians, Muslims, Hindus); political identity (Democrats, Republicans).
c. Societal groups are the mental categories by which people sort out themselves and other
human beings on the basis of similarity of kind. Such groupings of people provide models of
the organization of society.
4. Group Dynamics
5. Identity and consciousness of kind
a. Groups provide people with their sense of individual identity and awareness of who they are
and how they tit into the world.
b. The extent to which people identify with their groups varies greatly. Even though persons
may be identified with a number of groups, they usually commit most of their time and effort
in connection with selected groups, such as family, friends, business associates, sports
participants, etc.
c. Stable groups often develop cultural symbols that set them apart from other groups (special
traditions of family, school, club, business, etc.) These symbols are informally taught to the
members within the group.
6. Membership
a. Within each group category, the members assume certain statuses and roles which are
defined by the group.
b. Stable groups are made up of sets of roles, and their continuity over time depends upon their
ability to maintain these roles apart from the individuals who temporarily occupy them. (For
example, a college "group" continues even though a president may resign, a faculty member
may leave, or students graduate.)
c. People enter groups in different manners. (Ethnic groups and castes are entered by birth;
business groups are entered by employment; fraternities and sororities are entered by
recruitment and pledging; etc.)
d. Groups may be joined voluntarily or involuntarily. People are members of ascribed groups
based upon biological characteristics (such as sex, age, or color) or by birth into certain social
classes, religious communities, or linguistic groups. People join other groups on the basis of
achieved characteristics (such as admission to a college or ordination to the ministry).
e. Admission into a group means that a person is admitted to the roles, knowledge, values, and
customs of the group. Initiation into a group often involves initiation, a period of training in
which the newcomer is taught the ways of the group (college orientation, military boot camp,
fraternity initiation, etc.).
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f. Admission into a group also means that a person is accepted by members of the group as one
of their kind, often expressed by subtle social cues in the way the person is treated by the
others.
7. Boundaries
a. Group pride — Groups include some people as participants or members, and they tend to be
more accepting of those of their own group.
b. Group exclusion — Groups generally exclude other people who are not recognized as part
of their group, and sometimes they tend to show some degree of discrimination toward them
(those who are not members of their racial, ethnic, political, social, or religious group).
c. Group prejudice — Groups sometimes exhibit prejudice against others who are not
recognized as part of their group, and sometimes they tend to be aggressive in persecution of
those who are different (such as persecution of other religious, political, or ethnic groups).
d. Types of groups ~ Groups may be classified by mode of recruitment:
(1.) Groups based on birth and kinship or an extension of these by social fiction
(2.) Groups based on geography, such as neighborhoods, towns, and nations
(3.) Groups based on an association of people who share a common interest or characteristic, such as clubs,
churches, and social classes.
8. Social stratification
a. Relationships between members within a group and between groups of the same kind are
frequently characterized by "stratification."
b. Social stratification is based on the division of labor into different roles within the group or
society, and on the fact that these roles generally receive different rewards in terms of material
goods or wealth, authority or power, and prestige.
c. Social rewards (such as wealth, power, and prestige) may be sought as ends in themselves or
as resources for getting something else that the individual or group desires.
9. Social mobility
a. Horizontal social mobility occurs when. people move from one status to another of
essentially the same rank.
b. Vertical social mobility occurs when people move up or down the social hierarchy.
10. Institutions
11. An "institution" is a set of formal, regular, and established procedures,
characteristic of a group or number of groups that perform a similar function within
a society. In short, an institution is an organized way of doing something.
12. "Institutionalization" has to do with the degree to which activities are defined
and regularized. (The activity of teaching ranges from informal instruction at home
to highly institutionalized functions in a university. The activity of sports ranges
from informal relaxation on a sand lot to highly institutionalized professional
teams.)
13. Institutions and cultures
a. Institutions are cultural procedures that have become formally organized and enforced by the
groups serving the institutional need.
b. Different societies may place varying emphasis upon the institutionalization of activities
(such as political processes, religious behavior, and warfare).
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* 28. Marriage And The Family
1. Bonds of Kinship
2. Kinship systems provide the arrangements for encouraging human reproduction
and for the nurturing and training of offspring during their prolonged dependency
on adults. (See FIGURE 10.1 for shorthand symbols for kinship analysis.)
3. Kinship groups are built on two basic types of paired or dyadic relationships
(See FIGURE 10.2):
a. The "marriage" dvad has to do with the relationships between husband and wife.
(1.) Marriage establishes a socially recognized set of relationships among a mated pair, their offspring, and
society.
(2.) Marriage serves three functions:
(lxxx) It sanctions and regulates sexual mating.
(lxxxi) It makes possible the reproduction of offspring.
(lxxxii) It provides for a complementary division of roles, labor, and goods between the husband and wife.
b. The "biological descent" dvad has to do with the relationship of children to their parents
(particularly between mother and child, which is recognized in nearly every society).
"Adoption" is the social extension of the principle of descent beyond the biological sphere.
c. The "family" is a combination, in one form or another, of relationships established by the
marriage dyad and the biological descent dyad within the same social group. Generally, the
family meets the important needs of reproduction and enculturation.
4. The Marriage - Marriage institutionalizes the relationships between husband and
wife and serves as the basis for the establishment of a family. However, different
societies have different answers to the questions of who, when, how, and how
many.
5. Restrictions on marriage
6. Prescribed and preferential marriages
a. Societies not only forbid certain types of marriage, they may also encourage or require
others in order that children will not have to marry strangers about whom they know little and
over whom they exert little influence. (See FIGURE 10.4.)
b. "Cross-cousin marriages" consist of marriages between children of a brother and a sister.
c. "Parallel-cousin marriages" consist of marriages between children of two brothers or
children of two sisters.
d. "Asymmetrical cross-cousin marriages" consist of marriages between men and the daughters
of their fathers' sisters, but not between men and the daughters of their mothers' brothers (or
vice versa). Matrilineal cross-cousin marriages (See FIGURE 10.5) results in a pattern of
marriage exchange in which one kinship group takes brides from a second kinship group and
gives brides to a third kinship group. (See FIGURE 10.5.) This results in a circulation of
women among kinship groups and greater interdependence among the kinship groups.
7. Marriage payments and gifts
a. The "bride price" is an economic exchange in which the groom and his family make a
payment to the bride's family at the rime of marriage, in order to strengthen the marriage and
family. (This does not imply the purchase of women as chattel.)
(1.) The bride price serves as compensation to the bride's family for their investment in her and their loss of her
future labor.
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(2.) The bride price also serves as a sort of prepaid alimony, since it generally is not repaid in the event of a
divorce.
(3.) The bride price is sometimes referred to as a "progeny price," because it represents the claim of the husband
to his wife's children and the compensation he pays to her family for the loss of their daughter's offspring.
b. The "suitor service" is similar to the bride price, but it consists of services rendered by the
husband rather than a price paid by him. The obligations may be short term or for a lifetime.
c. "Dowry" refers to payments by the bride's family to the groom (usually to assist in expenses
of establishing a home). This custom is less common than the bride price.
8. Marriage dissolution
a. Nearly every society resists divorce but makes some provision for it (based upon such
causes as infidelity, sexual impotence or unwillingness, laziness or nonsupport,
incompatibility, childlessness, or nagging).
b. Divorce in societies with strong extended kinship groups is generally less common and less
disruptive than in societies which emphasize the nuclear family.
9. The Conjugal-natal Family
The "conjugal-natal family" refers to the family unit consisting of the husband, the wife, and the children. Each person
usually belongs to at least two such families, in one as a child and in the other as a parent.
10. Types of conjugal-natal families
a. Monogamy refers to the marriage practice of one husband and one wife (ideally for lifetime)
(1.) FIGURE 10.6 shows the relationship between the person's natal family and his conjugal family, as he
relates to both and has responsibilities to both.
(2.) FIGURE 10.7 shows the manner in which the monogamous nuclear family combines the marriage dyad and
the maternal dyad in a single social unit of kinship in society. This nuclear family unit forms the basis of larger
kinship groups.
b. b) "Polygamy" refers to the marriage practice of multiple mates at the same time (See
FIGURE 10.8):
(1.) "Polygamy" refers to the marriage of one man to several wives.
(2.) "Sororal polygamy" refers to the marriage of one man to several sisters.
(3.) "Fraternal polygamy" refers to the marriage of one woman to several brothers.
(4.) "Polyandry" refers to the marriage of one woman to several husbands.
(5.) Polygamy may take the form of "simultaneous or parallel polygamy," involving several mates
concurrently or at the same time. Polygamy may also take the form of "serial monogamy," involving
several mates in succession but not at the same time ("bigamy").
11. Marriage substitutions
a. "Levirate marriage" refers to the brother or a close male relative taking the wife if the
husband dies.
b. "Sororate marriage" refers to an unmarried sister or female relative of the wife being given
to the husband if the wife dies. (See FIGURE 10.9.)
12. Marriage extensions
a. "Anticipatory levirate" refers to the practice of the husband allowing his unmarried younger
brothers to share sexual rights with his wife, since they will replace him if he dies. (This may
also take the form of "wife hospitality" as practiced by the Eskimos of northern Alaska, In
which the husband allows men of other villages to have sexual relations with his wife when
they visit his village.)
b. "Anticipatory sororate" refers to the practice of the husband having sexual relations with the
unmarried sister of his wife, since she will replace his wife if she dies.
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13. Other marriages
a. "Adoptive marriages" refer to the practice in areas of Japan, Indonesia, and south India in
which a family with no sons legally adopts the husband of one of their daughters so that he
becomes a son to carry on the family name.
b. In some African societies, a barren woman may arrange for a second wife for her husband in
order to
provide children to carry on the line. (The children of the second wife call the first wife "father" because she
filled the male role of negotiating the marriage.)
c. The Nuer of East Africa practice "woman marriage," in which a barren wife marries another
woman with whom her husband has sexual relationships. However, the children are considered
to be the offspring of the first wife rather than the second wife. (See FIGURE 10.10.)
14. Extended Families
15. A "patrilineal extended family" consists of a patriarch, his sons and grandsons,
and their wives and offspring. (See FIGURE 10.11.)
16. A "matrilineal extended family" consists of a matriarch, her daughters and
granddaughters, and their husbands and offspring. (See FIGURE 10.12.)
17. Households
18. "Neolocal residence" refers to the married couple establishing a residence apart
from either parent and other relatives.
19. "Patrilocal residence" refers to the married couple establishing a residence with
or near the husband's parents.
20. "Matrilocal residence" refers to the married couple establishing a residence
with or near the wife's parents.
21. "Bilocal residence" refers to the married couple being expected to establish a
residence with the parents of either the husband or the wife.
22. "avunculocal residence" refers to the married couple living apart, each with his
or her own kin (Ashand).
* 29. Kinship Systems And Groups
1. Principles of Descent
2. A "kinship system" consists of the rules in a society which determine who is
related to whom and in what way. Within the overall system, there are many kinship
categories (cousins, uncles, brothers, etc.) which define the sets of people who have
particular relationships to a given person in the group ("ego") whether he has close
personal contact with them or not.
a. "Bilateral kinship systems" are those which assert that both parents contribute equally to the
life of the child and which recognize membership in the group on the basis of descent from
both.
b. "Unilateral kinship systems" are those which differentiate the role of the male and the
female in the
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reproductive process and which recognize membership in the group only on the basis of descent from a male
or a female, but not from both.
3. "Kinship groups" are the sets of relatives of which one is a part, who know each
other as individuals and who interact in some fashion as a corporate group.
4. Bilateral Kinship Systems
5. Bilateral kinship systems trace descent ties through both the male and the female
lines.
6. Boundaries and groups
a. From a structural perspective, each person's relationships in a bilateral kinship system are
reckoned equally through the male and female lines.
b. Because there are no artificial limits to the extension of a person's relationships, the
networks of kinship multiply rapidly and become more vague as genealogical ties become
more distant.
7. Kinship interactions
a. From the perspective of the person (ego), bilateral kindreds can be viewed as a series of
concentric circles, with ego at the center surrounded by relatives with varying degrees of
kinship.
b. Interaction among relatives depends upon:
(1.) Biological factors — respective sex and age
(2.) Geographic factors — how close they live to each other
(3.) Sociological factors — cultural expectations of the relationship
(4.) Personal factors — how they feel toward each other
c. "Ramages" or "cognatic lineages" consist of people who can trace a known genealogical
relationship to the founder of the ramage through the male and female descent. Ramages
usually are very exclusive (in that an individual may only be identified with a single ramage)
and very comprehensive (in that the members share in the wealth, prestige, and power of the
ramage).
8. Unilineal Kinship Systems
9. Unilineal kinship systems trace descent through dither the male or the female
line, but not through both. (See FIGURE 11.1.)
a. "Patrilineai systems" trace descent only through the male line.
b. "Matrilineal systems" trace descent only through the female line.
10. Unilineai categories and groups
a. A "lineage" is the basic social unit larger than the family in a unilineal system; they are
composed of sets of kinsmen who can trace their genealogical relationship to one another
through a common known male or female ancestor.
(1.) A "patrilineage" traces descent through the male line.
(2.) A "inatrilineage" traces descent through the female line.
b. "Clans" differ from lineages only in the fact that genealogical relationships cannot be traced,
even though the members consider themselves to be related and to have descended from some
common fictive ancestor.
(1.) The clan identity may be expressed in terms of a name (usually the name of some ancestor in the distant
past).
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(2.) The clan identity may be expressed in terms of a "totem" (usually some plant or animal from which the clan
is believed to have descended).
(3.) The clan identity may be expressed in terms of a symbol (such as a "coat of arms").
c. Clans are grouped into larger "phratries" whose members share a sense of common identity
and cooperate in specific ways, even though they do not consider themselves to be related.
d. "Moieties" are phratries in which ail of the clans are divided into two sets and are related on
the basis of reciprocity, such as the exchange of wives.
11. Nature and function
a. The unilineal system of descent provides a clearly defined structure for kinship categories
and groups. Each person belongs to only one clan or lineage and therefore does not face the
conflicting loyalties common to bilateral systems.
b. The unilineal system of descent provides a corporate entity which provides material and
social benefits, as well as religious functions. (See FIGURE 11.2.)
c. The major weakness of the unilineal system of descent is that factions and splits may occur
among the various clans, lineages, and sublineages, resulting in long-term blood feuds.
12. Double-descent
13. Double-descent systems are very complex and are based on both patrilineal and
matrilineal principles.
14. Usually, the child is considered to be formed from the blood of the mother and
the spirit of the rather.
a. The mother-child bond makes the child a member of the mother's clan and of her lineage,
which forms the basis for residence and political groups.
b. The father-child bond is a spiritual one, in which the father transmits his spirit to the child,
molding its personality and disposition.
15. Rules of marriage in exogamous double-descent systems result in complex and
tightly-related clan structures.
16. Kinship Terminologies
17. There are nine basic organizational criteria which are used to organize
terminology in kinship systems for the purpose of identifying role relationships:
a. Generation — Terms are grouped to connotate generational relationships to the person (ego).
Brother, sister, and cousin are of the same generation as the person. Father, mother, aunt, and
uncle are of one generation above the person. Grandmother and grandfather are of two
generations above the person. Son, daughter, niece, and nephew are of one generation below
the person. (And so the distinctions continue to additional generations.)
b. Linealitv and collateralitv — "Lineal" kinsmen are related to the person by direct genetic
descent (father, mother, grandfather, grandmother, son, daughter, etc.). "Collateral" kinsmen
are not related to the person by direct genetic descent (uncle, aunt, sister, brother).
c. Sex - There are general kinship terms (such as grandparents, children), but there are sexually
identifying terms (such as grandmother and grandfather, son and daughter).
d. Affinity - "Consanguine" relatives are related to the person through ties of blood, whether
lineal (mother) or collateral (aunt). "Affinal" relatives are related to the person only by
marriage (mother-in-law). (See FIGURE 11.7.)
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e. Polarity — Kinship terms are "polar" when two kinsmen refer to each other by different
terms (father/son, uncle/nephew). They are "nonpolar" when two kinsmen refer to each other
by the same term (cousin).
f. Bifurcation — Kinship terms are bifurcated (divided into two groups) when they use
different terms based upon the sex of the person through whom the relationship is established
(female line/mother's mother, male line/father's brother, etc.).
g. Relative age —Kinship terms may indicate the relative age of persons at the same
generation (father's younger brother, mother's older sister, etc.).
h. Speaker's sex — Men and women may use different kinship terms when referring to the
same person, depending on whether that persons is of the same sex or the opposite sex.
i. Decedence — Kinship terms may reflect the life condition of the person through whom the
relationship is established. (The term for the person's father may change after the father dies.)
18. There are other criteria which may affect the kinship criteria of a particular
society.
a. Persons may use one term when addressing a person, and another term when speaking about
that same person.
b. Persons may refer to or address a person as if from the perspective of another person (as a
husband referring to his wife as "mom" in the presence of their children). This practice is
known as "teknonymy."
c. Kinship terms may be extended to other types of relationships in order to convey the feeling
associated with the kinship bond (as in referring to a priest as "father" or a nun as "sister" or a
friend as "brother")
d. Kinship terms may be extended to other persons in order to identify special relationships and
responsibilities (as referring to a person's father's brother/uncle as "father").
* 30. Associations
1. The Nature of Associations
2. Function
a. An association is a group of people who have one or more interests in common. These
interests are the group's functions, the purposes for which it was formed; and the range of such
interests is as broad as culture itself.
b. An association normally has one or two principal functions and several subsidiary ones. (A
college exists for the primary function of education, but also serves other secondary functions
of sports, social life, and entertainment.)
c. Associations also serve the important functions of reinforcing an individual's sense of
personal identity, of validating his status in the community, and of exercising social control.
d. The motives of members of an association are often mixed. (One person may join a church
for religious. purposes, another for business purposes, another for social purposes.)
3. Norms
a. Associations develop their own norms of appropriate conduct for their members.
b. The norms of associations include activities and characteristics, as well as behavior.
(Grades, credits, transcripts, identification cards, and commencements are characteristic of
colleges but not of factories, social clubs, and military units.)
4. Statuses
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a. Each association has designated statuses and roles. (Roles such as student, teacher, secretary,
general, foreman, nurse, and quarterback are each relevant to the particular association with
which they are identified.)
b. An association may have different clusters of statuses. (The public views a college in terms
of staff and students. The students view themselves as graduates or undergraduates, and also as
freshmen, sophomores, juniors, and seniors. The staff view themselves as faculty,
administration, and staff, and also as instructors, assistant professors, and professors.
5. Authority
a. Each association has some type of leadership or recognized authority.
b. The authority may be informal (leader of a neighborhood club) or formal (chairman of the
American Medical Association).
6. Symbols
a. Associations have names or other identifying symbols to express their uniqueness (songs,
emblems, slogans. colors, flags, letterheads, secret language, or rituals).
b. Symbols serve to distinguish one association from another, and may be very intense
(national flags, Christian cross).
7. Property -- Associations may have a place of meeting and simple artifacts, or
they may have complex properties.
8. Membership qualifications
a. Associations normally have qualifications for membership.
b. Qualifications may be minimal (for easy admission) or restrictive (for selective admission).
c. Qualifications may be based on ascribed statuses or on achieved statuses, or both.
9. Types of Associations
10. Friendships
a. Friendships may be very informal relationships between persons.
b. Friendships may also be more formal, involving economic, social, and ritual exchanges
(trade partners, political associates, military allies)
c. An extreme form of friendship is the "blood brotherhood" relationship, which may be
stronger than family ties.
11. Associations based on sex
a. Some associations base admission on sexual gender along with other criteria (Boy Scouts,
Catholic
priesthood. Masonic Order, Rotary Club—Girl Scouts, Eastern Star, Daughters of the American Revolution).
b. Some associations are based entirely on sexual gender (especially in tribal societies) and
frequently involve seclusion and initiation. Such associations provide an alternative to life in
nuclear families and kin groups, a refuge from people of the opposite sex, and an opportunity
to associate with others of one's own kind.
12. Age grades
a. Age is frequently a basis for membership in associations (recognizing the biological
differences between childhood, with its dependency upon adults; adulthood, with its maturity;
and old age, with its declining powers).
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b. Formal age grading is frequently found (in the school grading system in America, and in the
age-group associations in tribal societies).
13. Secret societies
a. Secret societies may serve many purposes (mutual aid among members and mutual support
in conflicts with outsiders, the curing of illnesses, exercise of political power outside of the
law).
b. Secret societies usually have secret initiations and rites to maintain solidarity.
c. Types of secret societies include the Ku Klux Klan in America, the Leopards of west Africa,
the Mau Mau of Kenya, and such secret governmental agencies as the F.B.I., C.I.A., and
K.B.G.)
14. Prestige associations
a. Prestige associations frequently admit members on the basis of wealth, heredity, status,
individual achievement, or selection by members of the association.
b. In tribal societies, prestige associations may provide for a ranking of people even in the
absence of social classes.
c. Prestige associations are common in complex societies, where they reinforce the hierarchy
of social classes.
15. Special interests
a. Some associations are formed on the basis of the common interests of their members
b. Common interest association include such as:
(1.) Economic interests — unions, cooperatives, trade associations, businesses, corporations
(2.) Religious interests — churches, parochial schools, seminaries, mission societies
(3.) Political or educational interests — parties, lobbies, parent-teacher associations, schools
16. Institutionalization
17. The process of institutionalization
a. The patterns of organizational change that transform casual, loosely structured groups of
people into stable, organized, and socially integrated ones are known collectively as
"institutionalization."
b. Some informal associations may evolve into formal ones: casual entertainment groups into
elite country clubs; comer markets into supermarket chains; political revolutions in
governments; religious revivals into sects and denominations.
18. Formalization .
a. New associations are generally characterized by informal patterns of organization,
leadership, values, and beliefs.
b. Formalization results when the informal customs and beliefs of the founders are transformed
into the accepted practices and explicit dogmas of their followers.
c. The shift of leadership from individuals to offices is particularly difficult when the founding
fathers are strong charismatic leaders, whose decisions are accepted with little question.
d. As associations grow larger and more institutionalized, leadership tends to become
concentrated in the hands of a few who make most of the decisions form the larger group.
e. Patterns of behavior undergo formalization as an association becomes institutionalized, as
informal practices become traditions, and some in time may develop into enforceable rules or
laws.
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f. The values and beliefs of an association become formalized, developing from a set of
commonly shared ideas and interests to (1) myths to explain and justify its existence and
importance and (2) creeds to make its beliefs explicit.
19. Self-maintenance
a. In its early stages, an association may place emphasis upon common interests or
achievement of certain tasks.
b. As the association becomes more formalized, the leaders place increasing emphasis upon the
maintenance of the association itself, and divert much of their attention and resources to that
end, until self-reservation may ultimately take precedence over the goals for which the group
was formed originally.
20. Traditionalization -- As associations persist over time, they generally become
established in the social order and are infused with social value. Traditions become
a very real part of the association (rivalries between colleges or branches of the
military).
* 31. Geographic Groups
1. Crowds
2. "Crowds" are short-lived gatherings of people in one place. They may take many
forms: mobs, riots, fans at a concert or ball game, evangelistic meetings, etc.
3. Crowds have certain common characteristics;
a. Crowds are transitory and lack the stable social organization that is characteristic of groups
that persist over time.
b. Crowds have a potential for developing a sense of common identity and purpose. The
situation is often unstructured, and the people tend to look to others around them for cues to
behavior. Such readiness to follow the group is further stimulated by the emotional excitement
and tension that often develop in large crowds. It is this emotional contagion that causes people
to lower their critical responses and to accept the norms of the group, and perhaps to do things
they would not do if alone.
c. Crowds tend to form a sense of group conformity or morality, and they are capable of
savage, destructive behavior and of the most lofty acts of devotion and sacrifice.
d. Crowds have some form of social organization, ranging from loose gatherings at a market or
fait to the organized gatherings such as political conventions.
4. Casual crowds
a. Casual crowds arise spontaneously, without systematic preparation (such as people viewing
an accident).
b. Crowds provide the conditions for emotional contagion. Excitement may mount as people
stimulate and are in turn stimulated by one another. Normal judgments may be suspended in
favor of collective action, and the group may be swayed into action by a charismatic,
authoritarian leader.
5. Organized crowds
a. Organized gatherings in which emotional contagion is controlled may serve useful functions
(religious rituals, dances, parties, football games).
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b. Organized crowds may be passive (people at a symphony or students at a lecture) or they
may be emotionally charged (religious mass meeting, political convention, rock concert).
c. Organized crowds can usually be controlled by the leaders, but sometimes they may respond
to emotional contagion and turn into an uncontrollable mob.
6. Communities
7. The basic stable geographic group is the "community," a territorially localized
group of people in which the members satisfy most of their daily needs and deal
with most of their common problems.
8. Earliest communities
a. Hunting and gathering societies were organized into subsistence bands that migrated in
search of game and plant food, often breaking up into family camps during seasons when food
was scarce in order to forage over a larger territory.
b. Agricultural villages
(1.) With the beginning of agriculture, people settled on small plots of ground to raise their crops, and they
eventually developed into small village communities.
(2.) The farmer and his village associates were tied to the land and to the natural forces that determined the
crops: the hours of daylight and darkness, the progression of the seasons, the weather, and the wind. Fanners
thus built a common culture in responding to the environment.
(3.) Agriculture was the dominant occupation, along with a few specialists who were required for agricultural
activities— potters, basket weavers, ironsmiths, carpenters, etc.
(4.) Life was very public (with very few secrets) and was characterized by mutual assistance and mutual
responsibility.
(5.) There was little opportunity for improvement in social or economic position, and individual ambition was
limited and perceived as a threat to the balance of the community.
(6.) Social control in the village was generally characterized by a moral order that appealed to tradition.
Commonly accepted values and norms were enforced by social sanctions such as gossip, rebuke, and
community action.
c. Nomadic communities
(1.) Agriculture and animal husbandry developed about the same time. Nomadic encampments followed after
their flocks and herds in search of good pasture. Led by warrior chiefs, these migratory people were often at war
with the settled agricultural communities around their borders.
(2.) The basic unit of social organization was the patrilineal extended family, consisting of a patriarch and the
generations of sons which followed him.
(3.) From time to time, some of the sons would break off from the main group in search of better land, and they
would develop their own family. These extended family units formed a tribal section, and they eventually were
grouped into sub tribes and tribes.
(4.) The basic territorial group was the camp, which centered around an extended patrilineal family and included
some affiliated families who joined with them.
(5.) The basic political unit was also the camp, with leadership by the patriarch of the dominant extended
family.
d. Towns and early cities
(1.) The development of agriculture, domesticated animals, and technological innovations (the ox-drawn plow,
the wheeled cart, metal tools, irrigation, etc.) made possible the development of towns and early cities (both of
which were dependent upon necessary food supplies for their existence).
(2.) The development of the towns also involved a social organization based on specialists who controlled
certain types of power: religious and governing officials, military leaders, traders, and artisans.
(3.) Transportation, commerce, and storage and distribution of goods played an important part in the
development of the towns and small cities.
(4.) The development of towns and small cities marked the beginning of the shift from tribal and family
loyalties to diversified peoples living under a comprehensive social and political system.
e. Modem cities
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(1.) Following the industrial revolution, modern cities developed as population hubs.
(lxxxiii) In 1800, no city in the world had a population of 1,000,000. Fewer than twenty-five cities had a
population of 100,000.
(lxxxiv) By 1950, forty-six cities had more than 1,000,000, and thirty-one cities had more than 2,000,000.
(lxxxv) By 1970, New York City reached over 15,000,000.
(lxxxvi) In 1800, only about 16,000,000 people lived in cities over 100,000. But by 1950, more than
313,000,000 people lived in cities over 100,000.
(2.) The modern city is very complex in every way—socially, economically, politically, philosophically,
culturally, religiously. It is in the cities that much culture is defined and where change begins. Most of
the power is centered in the cities, with towns and rural areas becoming extensions both
geographically and culturally.
f. The suburbs
(1.) With the increase of rapid transportation and electronic communication, many of the people of the large
cities have become mobile—working in the cities and living in the suburban areas with their families.
(2.) With the development of the suburban areas, a new social and cultural setting has appeared, operating on
the basis of the workplace in one location and the family center in another place. Much of middle-class America
lives in this new society.
9. Tribes and nations
10. The contemporary world is characterized by the development of kingdoms and
nations, divided into administrative units such as states and counties, and consisting
of a diversity of peoples living in rural areas, villages, small towns, cities, and
metropolitan centers.
11. Tribal structures built on kinship principles are giving way to complex societies
based on highly developed social and political organization.
* 32. Societal Groups
1. Large societies are generally divided into "societal groups" of people, who are
conscious of their common similarities and identity but who do not form a single
interactive group. Societal groups provide individuals with mental categories of
social organization which serve as models for interacting with other people in their
society. The two societal groups which are fundamental to every complex society
are "ethnic groups" (ascribed status) and "social classes" (achieved status).
2. Ethnic Groups
3. The nature of ethnic groups
a. Ascribed status
(1.) People are members of ethnic groups by birth (an ascribed status).
(2.) Persons within a particular ethnic group (black, white, Hispanic, etc.) have a common sense of ancestry,
place of origin, and historical heritage.
b. Consciousness of kind
(1.) Persons within a particular ethnic group identify themselves with the group and differentiate themselves
from members of other groups.
(2.) Each person is born with an ethnic identity, and he retains that identity throughout his life. If he fails to live
up to the expectations of his ethnic group, he may be rejected by that group and become an outcast, but he does
not actually cease to be a member of that ethnic group.
(3.) A person may be assimilated into another ethnic group by marriage, adoption, or personal choice. As the
person adopts the values and customs of the new ethnic group, he may gradually gain admission to the group on
the basis of fictional kinship (even though he can never biologically become a member of the group).
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c. Shared values and traits
(1.) Members of each ethnic group tend to hold certain distinctive cultural values and traits that symbolize their
identity, even though no ethnic group is completely homogeneous.
(2.) Ethnic identity is not based as much on a common culture as on a common sense of identity which is
expressed in certain cultural values and symbols.
(3.) Of the total range of cultural traits, only particular ones are used by people as the bases of ethnicity, while
other cultural traits may be shared in common with members of other ethnic groups (see FIGURE 14.1). There
are two categories of distinguishing traits:
(lxxxvii) There are basic values to which members are committed, including religious beliefs, standards of
morality, and assumptions about the nature of reality.
(lxxxviii) There are cultural signs and symbols by which members define their accepted behavior, including
language, dress, house form, general life-style, and specific rites expressing their distinctive beliefs.
d. Limited interaction among groups
(1.) Interaction between ethnic groups is usually somewhat limited and is always colored by the factor of
ethnicity.
(2.) Interaction between ethnic groups generally takes place in those areas of life not considered crucial to the
identity of the group (marketplace, business, political center, etc.) and not reserved only for its members
(marriage, certain religious rites, etc.).
(3.) Particular roles in an ethnic group frequently are reserved for members of the group. Outsiders may attend
ethnic ceremonies, but priestly offices and leadership commonly are performed by members of the group.
4. Types of ethnic groups
a. Tribes
(1.) Tribes are ethnic groups that occupy a single territory and exploit its resources with little or no competition
from other ethnic groups.
(2.) Because each tribe monopolizes a separate territory, interaction between tribes is often minimal, involving
trade, raiding, and warfare over territorial boundaries.
(3.) Tribes are characterized by segmentation based on kinship principles, little social differentiation, and free
communication between leaders and people (See FIGURE 14.2).
b. Polytechnic societies
(1.) When ethnic groups occupy the same territory, they often compete for the same resources and there is a
potential for conflict.
(2.) In some instances, conflict is resolved when ethnic groups in the same area develop a symbiotic relationship
in which each depends on the other for certain goods or services.
(3.) In other instances, each ethnic group may occupy clearly distinct niches in the natural environment with
minimal competition for resources, or each ethnic group may occupy distinct niches in the social order with
minimal competition for leadership positions. (See FIGURE 14.3.)
c. Caste systems
(1.) Castes are ethnic groups that are integrated into a larger society within which there is differential valuation
of the several ethnic groups in a hierarchy. (See FIGURE 14.4.)
(2.) Caste systems are integrated together in several ways:
(lxxxix) Hierarchy — Each segment operates within carefully delineated social and spiritual categories and
demonstrates unique values and behavioral patterns.
(xc) Economic interdependence — Each segment works in designated occupational categories and thus
contributes toward a particular need in the society as a whole.
(xci) Hereditary networks — Segments are linked together in patron-client relationships which define the
channels for proper interaction between groups.
d. Minorities and Pariahs
(1.) A "minority group" is an ethnic group that is rejected by the dominant population and thus lives more or
less apart from the rest of the people. Such groups commonly are denied access to positions of higher status and
tend to form relatively isolated social subsystems with their own values and culture. (See FIGURE 14.5.)
(2.) "Pariahs" are minority groups which are considered by the general population to be social outcasts and
which are rejected by the larger population (gypsies of Europe and untouchables of India). In all societies, there
is a differentiation of roles and a division of labor, leading to hierarchies based on wealth, power, status, or a
combination of these.
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5. Definition of social class
a. Social class may be used as a term to describe those who hold a common position in an
economic hierarchy determined either by (1) occupational differences and relationships to the
means of production or by (2) wealth.
b. Social class may be used as a term to denote all families and individuals that possess a
relatively equal status or prestige in a community or society.
c. Social class may be used as a term to denote one stratum in a social hierarchy which is
composed of members who share common opportunities, attitudes, values, and life-style, as
well as consciousness of kind and a sense of antagonism toward other strata in the social
system.
d. Social class may be used as a term (by the author) to refer to a stratum of people who share a
common rank or status in a social hierarchy, whether based on economic factors or social
prestige or both.
6. From classless to class societies
a. A classless society has no hierarchy based on individual wealth, skill, piety, or wisdom.
Identities and loyalties reside in clans, age groups, and other associations.
b. A class society usually has two basic groups:
(1.) The elite (usually the minority) control hereditary noble status or power and resources.
(2.) The commoners (usually the majority) are subservient to the elite and have little status, power, or resources.
c. The transition from classless societies based completely on ethnicity to complex societies in
which role specialization, hierarchy, and classes play a significant role involves several social
processes: stratification and the development of elites, class boundaries, interclass mobility,
and slavery.
7. Stratification
a. Several factors are involved in stratification of social classes:
(1.) Economic ranking — the acquisition, possession, and utilization of economic wealth contribute to the
determination of social class.
(2.) Occupation - the type of occupation, regardless of income, contributes to me determination of social class.
(3.) Education — the degree and type of education contribute to the determination of social class.
(4.) Rural/urban life — the location of one's residence contributes to the determination of social class.
b. Multidimensional approach
(1.) In addition to the above criteria, the determination of social class is also affected by such factors as age, sex,
power, etc.
(2.) The three major types of social strata in a complex society are those based on wealth, power, and prestige.
8. Elites
a. Societies with social stratification have "elites," those who hold the highest positions in the
society.
b. In some societies, the elite follow family lines and form a distinct class which is very
conscious of its heritage and cultural distinctives.
c. In other societies, the elite are less dissociated from the rest of society. Their lifestyle may
sail be exclusive, but they are more willing to admit outsiders who acquire the necessary
requirements of wealth or power.
d. Intellectual and religious leaders tend to have distinct places in a society. They may have
little economic or political power, but they play a significant part in determining the values and
beliefs of the society.
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e. Artists, writers, scholars and other intellectuals often remain unattached from the social
hierarchy of the local community in which they live.
9. Slavery
a. Slaves are to class systems what pariahs and untouchables are to ethnic groups and castes.
Both are outside the normal organization of the society, and both rank at the bottom.
b. Slavery existed in almost one half of the world's societies in the past century.
c. Slavery takes several forms:
(1.) In some societies, captives of wars and raids might become slaves in the households of their captors and
might be treated as chattel to be bought, sold, or destroyed. In some cases, they might in a benevolent
environment eventually be assimilated as members of the family and kin group.
(2.) In some societies, pledges of one's person or his offspring as security for borrowing money might cause one
to become a slave in the household of another.
(3.) In some societies, criminals might be condemned to slavery in penal colonies.
10. Class boundaries
a. While boundaries in ethnic groups are often clearly defined and movement across them is
marked by definite role transitions, class boundaries are more nebulous.
b. People tend to subjectively divide their social world into classes in order to compare and
evaluate their own behavior and that of others. However, all members of a social system might
not agree on the criteria by which such divisions should be made.
c. Two generalizations must be avoided when considering social stratification:
(1.) One must not assume that the class structure of one community is similar with that of others.
(2.) One must not assume that the local class structure in complex societies accurately represents the class
structure of the total society of which it is a part.
11. Interclass mobility
a. Vertical mobility, in which a family or individual moves from one class to another, is
characteristic of most class systems, but no society can permit everyone, or even a great
number of people, into the upper levels.
b. In complex societies, there are many ways to rise in the social order—political prestige,
education, religious leadership, etc. Vertical mobility is often made easier by increased
geographic mobility, and upward mobility is more readily attained in an urban setting than in a
rural setting.
* 33. Economic Organization
1. The Nature of Economic Organization
Economic organization has to do with material goods and human property and with the labor associated with producing,
distributing, and maintaining them. It is also concerned with how people exchange and utilize goods and services and with
what strategies people develop to use goods and services for their own purposes.
2. Property and technology
a. "Science" refers to a body of knowledge, rules, and conceptions based on experience and
derived from it by logical inference.
b. "Technology" refers to the application of scientific knowledge in dealing with the material
world.
c. All people use and consume material goods. They eat food, build shelters, make tools, and
use the land.
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d. Economics deals with material objects and the technology necessary to produce them. It also
deals with the social relationships that are associated with the production and use of material
goods.
e. "Property" consists of 1) things, material or nonmaterial, 2) the use of which is limited by a
set of socially defined relationships.
(1.) Material property includes such things as tools, weapons, clothing, houses, etc.
(2.) Nonmaterial property includes such things as ideas, songs, writings, etc.
(3.) Each society establishes what constitutes property and what socially defined rights are associated with its
use for personal or corporate benefit.
3. Labor
a. "Labor" or "work" has to do with the energy used in the production, distribution, and
maintenance of property.
b. The effectiveness of human labor can be increased by the use of such technological
developments as the use of fire, animal power, mechanical devices, chemical and nuclear
energy.
c. Labor is also enhanced by knowledge and skills, for which a person may receive additional
recognition and financial remuneration.
4. Types of Economic Systems
5. Technological and social differentiation
a. Economic systems differ markedly in the complexity of their technologies and in the
differentiation of their economic roles.
b. Technological development
(1.) Societies with simple technologies, limited to hand tools and human energy, usually are small and have a
minimum of specialized economic roles. Roles are rarely purely economic, such as employer and employee.
Rather, people work together in family centered endeavors because of complex social, political, and religious
relationships and obligations between them.
(2.) Complex economic systems are characterized by technological advance and structural differentiation. With
a shift from simple to complex tools and from human and animal power to chemical, electric, and nuclear
power.
c. Social differentiation and integration
(1.) As technologies increase, there is a corresponding increase in the number of specialized jobs: skilled
craftsmen, technicians, engineers, managers, traders, transporters, and financiers.
(2.) In complex technological societies, activities tend not to be as family-oriented. The family ceases to be the
center of economic production, of religious worship, and of political activity. Family members leave the home
and work in the labor market, children leave the home and attend school.
(3.) Complex technological societies have increasing specialization in and separation of economic, political,
religious, and educational processes. Integration of the society is achieved by new institutions such as factories,
businesses, political parties, and schools. In the economic sphere, there are specialized groups such as labor
unions, welfare agencies, cooperative societies, savings institutions, professional organizations, and business
cartels.
6. Systems and media of distribution -- There are three general ways people
distribute economic goods and services.
a. Reciprocity or gift exchange
(1.) Gifts are occasionally given with no expectation of return and little gain other than social prestige and moral
satisfaction.
(2.) Gifts are part of stable networks of exchange between persons of similar status, in which each party expects
to receive approximately as much as is given.
(3.) Gift exchanges serve to cement personal relationships, to provide a basis for other types of economic trade,
and to distribute property among people. (See FIGURE 15.1.)
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b. Redistribution
(1.) In systems of redistribution, goods and services are gathered by a central authority and parceled out among
the people.
(2.) Modem governments levy taxes to operate the government and to benefit the people by the provision of
necessary services. Such systems are found in societies that have some degree of social stratification and a
concentration of power in the hands of a few.
(3.) The Jajmani caste system in India includes a multi-level relationship which centers around a high-caste
landlord and the agricultural process (See FIGURE 15.2). Feudalism operated in similar fashion.
c. Market exchange
(1.) As economies become more complex, markets develop in which goods and services are exchanged on the
basis of negotiation and the relative value of the respective goods.
(2.) "Barter" is a form of exchange in which 1) the products offered for exchange have not been produced
primarily for trade but are surpluses from subsistence production, and 2) the exchange is one of economic
things.
(3.) "Money" is an economic symbol (including bills, notes, bonds, coins, etc.) which represents the exchange
value of goods and services. Almost anything can be used as a standard for measuring relative values.
(xcii) Money leads to an increasing separation between the production and the consumption of "foods.
Goods can be negotiated and converted into money, which can be stored for any length of time and used for
future purchases of goods or services
(xciii) General purpose money (coins, bills, notes, etc.) is portable and can be used to purchase almost
anything, facilitating trade.
(xciv) Special purpose money (postage stamps, food stamps, bonus stamps, etc.) can be traded for only
certain designated categories of goods and services.
(4.) The introduction of money into an economy has three basic effects:
(xcv) The rise of markets — In many tribal societies, markets are peripheral to the economy. People produce
most of their own subsistence requirements and trade only their surpluses. In advanced agricultural and
industrial societies, markets are central to the economic system, as goods and services are produced
primarily for sale or exchange.
(xcvi) The separation of economic activities — The use of money tends to separate economic activities from
social and political activities and to increase their importance in everyday life. In market economies, the
personal nature of relationships gives way to impersonal relationships, and the individual is freer to pursue
personal gain.
(xcvii) The development of social stratification — The use of money tends toward the development of social
stratification based on the control of economic goods and power, as wealth becomes concentrated in the
hands of a few, who use their money rather than their labor to produce an - income. Wealth becomes and
important factor in determining a person's place in the social hierarchy.
7. Economic and Social Change
8. Economic systems place limits on and influence the development of social and
political systems that can develop within a society.
9. Social, political, and belief systems influence and limit the types of economic
systems that can develop within the society (See FIGURE 15.3).
* 34. Legal Systems
1. Norms. Customs, and Laws
2. "Norms" are the more or less covert rules that are intended to govern individual
behavior in a society. There are norms for all thought and behavior—proper ways to
eat, to sleep, to work, to play, etc.
3. "Customs" include the body of norms and the deviations and compromises that
are regularly allowed in practice within a society.
4. "Laws" define the rights and duties of people in specific relationships and
include those regulations which are enforced by a society on its people to regulate
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behavior within accepted norms. (See FIGURE 16.1.) All societies have laws, but
not all laws are codified or written down; nor is their enforcement always
formalized.
5. There are four characteristics of all legal systems: sanctions, authority, intention
of universal application, and legal ties of rights and duties.
a. Sanctions
(1.) "Sanctions" provide the means for the enforcement of laws.
(2.) Nonlegal customs are often maintained by social pressures, such as gossip, ridicule, withholding wanted
things, and social rewards (commendations, recognition of higher status, and material gifts).
(3.) Jural laws are enforced by the legitimate use of physical force—the ability to destroy or confiscate property
and to punish, imprison, or take the life of wrongdoers.
b. Authority
(1.) "Authority" has to do with the right to enforce the law. This right is restricted and is assigned by a society to
designated persons or offices.
(2.) Every society has certain leaders (headmen, chiefs, fathers, councils of elders, priests, magistrates, etc.) who
are granted, by common consent, the authority to initiate action and make decisions for the whole.
(3.) Some leaders have informal authority (based upon the ability to earn the respect of others), and some
leaders have formal authority (derived from the nature of the office).
c. Intention of universal application
(1.) Laws are intended as general rules to effect social control.
(2.) Laws reflect ideals that apply to a series of similar situations and are generally enforceable over periods of
time. Law is distinguished from other types of decisions by intention to apply principles to similar cases in the
future.
d. Legal ties of rights and duties
(1.) Laws describe the sociological relationships existing between individuals and groups at the time the law is
violated.
(2.) The law defines the rights of those involved, with emphasis upon the rights of the person who has suffered
because of the illegal act of another, and it specifies the duties individuals have to each other.
6. Classifications of Laws
7. Levels of laws
a. In every society, there are many different leaders and groups and many different sets of
norms operating at the same time. There is no single standard uniformly applied to everyone at
all times.
b. Laws operate at the level of the family, the lineage, the community, and the society as a
whole.
8. Types of law
a. "Legal procedure" involves the concept of due process of law, or socially recognized ways
of carrying out legal action when needed. Legal procedure includes the recognition of those
with jurisdiction and authority to handle the case, how the evidence is to be gathered, and what
kinds and to what extent sanctions should be applied.
b. "Substance" involves the determination of which acts are considered illegal in the society.
Substantive laws are those laws which regulate behavior and are enforced within the society.
c. "Fact" involves the presentation of evidence in the determination of the nature, extent, and
motivation of the offense. In a formalized setting, this includes such components as the judge,
lawyers, juries, and witnesses. In some societies, divination is utilized as a supernatural means
of discovering the truth in cases of conflict.
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9. Functions of Law
10. Legal systems define the fundamental rights and duties of the members of the
society in their relationship to one another. They determine which activities are
illegal and will not be permitted by the group or society. This is the "substantive"
function of law.
11. Legal systems determine who has the socially recognized right to enforce
sanctions when laws are violated, as well as the extent and ways in which these
sanctions will be applied. This is the "adjectival" function of law.
12. Legal systems resolve trouble cases that threaten to disrupt the normal activities
of the society and restore a measure of certainty and security to everyday living.
13. Legal systems redefine relationships between individuals and groups as culture
changes. Legal norms and procedures are constantly being extended to cover new
situations that arise as a culture evolves. Without this continuity and flexibility of
law, the stability of a society itself would be threatened by every change in
technology, social organization, or values.
* 35. Political Organization
1. The Nature of Political Organization
Politics is the acquisition and use of power and leadership within a group or society, sometimes referred to as the "polity."
2. Structural aspects of politics -- There are two essential attributes in politics: the
ability to make decisions and the power to enforce them.
a. Leadership and decision-making
(1.) Decision-making involves choosing between alternatives, passing judgments, allocating power and
resources, and initiating courses of action.
(2.) In most societies, leadership is vested in the hands of designated individuals, whether that leadership is
informal or whether that leadership is institutionalized and their powers are more explicit.
b. Power
(1.) Power is the ability of one person or group to exercise its will over the others, to cause the others to behave
as one wishes even when they resist. Power includes such things as the ability to control information and
channels of communication, to persuade and exhort others to compliance, and to manipulate cultural symbols,
such as beliefs, values, and goods. It is also the ability to mobilize and use physical force.
(2.) In each society, some leaders are recognized by the people as having authority or the legitimate right to
exercise power and make decisions governing the polity as a whole.
3. Functions of politics
a. Establishing goals
(1.) Two of the functions served by political processes involve making legal decisions that define the law and
making decisions that establish goals for the polity, the ends toward which its energies and resources are
mobilized.
(2.) In a simple society, goals may include such things as organizing hunting parties, moving camp to new
grazing lands, or fighting wars to gain more territory.
(3.) In a complex modern society, goals may include such things as national prestige, territorial defense,
economic development, social or religious reform, or world dominance.
b. Mobilization and allocation of resources
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(1.) People within the political system mobilize and allocate the resources of the polity, including: natural
resources (land, water, game, and mineral wealth); cultural resources (technology, material goods, and religious
powers); and human resources.
(2.) National resources must be allocated by such provisions as taxation, recruitment, and requisitions before
they can be used on behalf of the people as a whole.
(3.) Allocation involves setting priorities for the use of valued resources, which are always limited. The
allocation of resources by leadership provides a good way of discovering the goals and priorities of a group or
society.
c. Distributing resources to members
(1.) Political systems are involved in the distribution of valued resources (goods, money, presage, services,
power, and freedoms) to individuals and groups within the polity.
(2.) In stratified societies, this distribution of benefits is often controlled by the few and distributed unequally to
those favored persons or groups who are able to maintain their advantage and social leadership over the masses.
d. Social control
(1.) Political systems exercise social control over the enforcement of laws and political decisions which apply to
immediate situations (such as going to war).
(2.) Social control may involve the use of force, but more often it is restricted to the manipulation of ideologies
by controlling communication, the use of economic rewards and sanctions, and social ostracism.
4. Legal and political systems -- There is much overlap between the legal and the
political systems in a society: 1) Both deal with public matters that are the concern
of the group as a whole; 2) both make and enforce decisions by the same
authorities; and 3) both tend to be merged in the men and women who hold the
statuses of public leadership and exercise public power (and who thus constitute the
"government").
5. Types of Government
6. Two approaches may be taken in classifying governments:
a. Those in which power is centralized in a single system (tribe rule by a single chief and his
assistants) versus those in which power is divided between two or more approximately equal
power structures (tribe rule by segmentary opposition of lineages and clans).
b. Those which recognize a single legal culture versus those which recognize multiple cultures.
A "legal culture" is defined as a system of law that reflects a single cultural perspective and is
enforced on the members of a group or society.
7. Stateless societies
a. Many simple societies that are culturally homogeneous have no single person or group of
persons with authority to govern. Public leadership is divided among a number of individuals
and groups, each acting in specific situations. This lack of centralized government and the
recognition of only one legal culture characterizes stateless societies.
b. Bands
(1.) Bands are usually found in small hunting and gathering societies of less than five hundred persons (such as
the bushmen of the Kalahari). They tend to be semi nomadic, moving in regular seasonal patterns following
migratory game or fresh pasturage.
(2.) Band political organization is generally informal. The authority of family heads and bandleaders rests not in
any formal status or office, but in the ability to command respect on the basis of personal qualities. There is no
obligation for others to follow their counsel.
(3.) The same person may be a leader in more than one area of life, but there are usually several leaders in a
band whose powers lie in their ability to maintain influence and meet the needs of the band.
c. Tribes
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(1.) Like bands, simple tribes lack centralized political power and hierarchies, but tribes are larger political
entities, made up of a number of local groups or bands. Generally, tribes are sedentary food producers and thus
have greater population densities.
(2.) Governmental functions at the level of the tribe are performed by one or more groups or associations, which
cut across local groups, integrating them into the larger tribe.
(3.) Kinship groups, such as clans and lineages, frequently perform important governmental activities. Clan
elders settle disputes within their clans, arrange for the cultivation of clan lands, supervise the worship of clan
deities, and exercise discipline over others who offend clan members.
(4.) Age sets serve governmental functions in many tribes (including such matters as maintaining social and
religious order, guarding over the land, organizing, community activities, settling local disputes, and presiding
over priestly functions.
(5.) Village councils and headmen often handle local affairs in stateless societies, settling quarrels, allocating
village lands, leading community activities, and organizing the defense of the village.
8. States
a. Political states are characterized by a centralized government and a territory. The history of
government has been an evolution from stateless governments (based on the principle of
kinship and association) to states (based on the principle of territoriality, in which membership
is defined in terms of the place of one's birth and residence.
b. Chiefdoms
(1.) In tribal states, authority lies in the office of a chief or council. Such governments characterize larger and
more complex tribes, with social classes and hierarchies.
(2.) The chief and his council provide leadership in many functions, including organizing labor for public
works, armies for defense, and rituals to assure good crops. They hold courts to settle cases and enforce tribal
laws. They are also responsible for the distribution of tribal resources so that all members have at least a
minimal share.
(3.) There is frequently a separation of powers between those who have authority in political affairs and those
who have authority in religious affairs.
c. Monarchies
(1.) Monarchies provide for continuity in the society by establishing a clear process of hereditary succession.
(2.) Succession is frequently based upon family relationship, but sometimes is based upon the action of a royal
council in choosing the heir from among the princes.
d. Nation-states
(1.) Nation-states today constitute the dominant form of government in the world.
(2.) The emergence of nationalism from earlier forms of statehood was marked by two significant changes:
(xcviii) There was a shift from political groups based on the principles of kinship, locality, or ethnicity to
polities based on geographic territories with clearly defined boundaries.
(xcix) There was a shift from loyalties to local, kin, and tribal groups to identification with the population within
the boundaries of the nation-state.
(3.) The ability of a nation to unify its people and mobilize its resources depends heavily on the concept of
national identity. Therefore, governments frequently control educational structures and communication media in
these societies in attempts to indoctrinate the population in a common ideology of national self-sufficiency and
presage.
(4.) Three trends characterize the development of national governments: 1) increase in numerical and
geographical size and complexity; 2) rising aspirations of the people for a better standard of living;
and 3) centralization of power and authority.
9. Colonial governments
a. Colonial governments are marked by centralized authority but two or more legal cultures
(that of the local people and that of the colonial power).
b. Two main types of colonial rule have been practices:
(1.) Under "direct rule," the colonial power sets up its own centrally controlled administrative hierarchy and
governs the people directly. For the most part, it introduces alien concepts of courts, police, and civil
administrators to colonized areas and enforces these down to the level of the local villages and communities.
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(2.) Under "indirect rule," colonial authority is administered through the existing governmental structures,
through village leaders, tribal chiefs, and kings.
10. International governments
a. International governments must recognize not only many different legal systems but also
multiple centers of power.
b. Autonomous governments are bound together not by a greater centralized power but by
political negotiations and agreements precipitated by a growing interdependence between
nations and a common fear of annihilation.
c. Centralized governments can enforce their decisions, but multi-centered governments must
reach compromises that are acceptable to all authorities involved, for enforcement depends on
their cooperation.
* 36. World Views
Faced with a bewildering variety of experiences, people continually seek to find meaning in existence and to impose order
on the world. They cannot easily face the chaos of the external world, the senselessness of suffering and death, nor the gap
between things as they are and as people think they ought to be without the conviction that these mysteries are somehow
explainable. People may not know the explanation, but to lose the faith that there is meaning in life and in the universe is to
lose part of what it means to be human.
1. Behind the observable patterns of human cultures seem to lie certain
assumptions about the way the world is put together.
2. "Existential postulates" deal with the nature or reality, the organization of the
universe, and the ends and purposes of human life.
3. "Values and norms" differentiate between good and evil, right and wrong.
4. Some assumptions are made explicit in the beliefs and myths of a people. Others
are implicit in people's behavior. Taken together, these assumptions about ultimate
reality comprise the "world view" of a people.
5. Beginning with much ±e same types of human needs and experiences (food,
shelter, health, protection, social activities, relatives, friends, entertainment, etc.),
different societies may construct very different and contrasting perceptual worlds
(as may be demonstrated in the world views of middle-class Americans and the
Indians of South Asia).
6. The variations in world views raise questions as to the ultimate truth:
7. "Cultural Relativism" — If there are many cultures in the world which present
different patterns of living, which is the best? Which is more nearly right that all the
others? Are they ail equally valid, each for its own people? Does it make any
difference?
8. "Philosophical Relativism" - If all cultures construct models of the universe,
does it follow that all of the models are equally accurate maps of the external
world? Does each explain reality equally well? Are ail cultures equally adapted to
the world around them?
9. "Moral Relativism" - What is right and wrong? Are there any universal moral
principles that apply to ail mankind? Are all values culturally relevant?
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10. There are many methodological. philosophical, and ethical problems related to
the implications of cultural pluralism and the world views of different people.
COMPARISON BETWEEN THE AMERICAN WORLD VIEW AND THE INDIAN WORLD VIEW
1.0
Empiricism (American) — Most Americans believe that the physical or natural world around them is real and
orderly and that they can experience it with a measure of accuracy by means of their senses. This natural life is
seen as important and comfort and material possessions as worthy goals for human striving. To a great extent,
material goods provide a measure of a person's status and success.
Maya (Indian) - To many Indians, the natural world has no ultimate reality. It is a world of subjective
experiences—a transitory, ever-changing creation of our minds. In a chaotic, unpredictable world of experiences,
order, meaning, and truth can be found only within oneself. The Ultimate Reality, or Brahman, cannot be
perceived by the finite person, confined as he is to the prison of his mind. A person can gain a glimpse of it only
through meditation, introspection, and the deep, innermost experiences of the self.
1.1
Absolutes (American) — In a real world, there are absolutes. There is a categorical difference between the reality of
the natural world and the fantasies created by our minds and between history and myth, fact and fiction, truth and
error, right and wrong. A person experiences reality most accurately when he is awake. Dreams and inner visions
are illusions, and those who lose touch with the realities of the external world are considered mentally ill.
Relativism (Indian) — In the world of "maya," there are no absolutes—no sharp distinctions between "real" or
objective experiences and illusions, between fact and fantasy, between absolute truth and error. Myths of the past
merge imperceptibly into histories, which are subjective interpretations of events. Dreams and visions are as much
a part of a man's experiential world as his "awake" life. Even right and wrong are personal interpretations of
moralities that are relative to one's station in life.
1.2
Naturalism (American) — There is a sharp distinction between the natural and supernatural worlds. The natural world
is experienced directly through the senses and can be studied by means of the sciences and humanities.
Supernatural experiences, on the other hand, are, for all practical purposes, confined to inner feelings, which
cannot be empirically tested, or to miracles and visions, which are not seen as common ordinary experiences and
are, therefore, somewhat suspect. Few people, even those who are religious, live with a constant awareness that
the world around them is inhabited by spirits that directly influence their everyday experiences. It is this living in a
"natural" world which is the basis of Western secularism.
Supernaturalism (Indian) ~ There is no sharp distinction between natural and supernatural. Gods and spirits are as
real in everyday experiences as natural objects. Natural and supernatural explanations are freely interchanged in
rationalizing daily occurrences. This blending of the supernatural and natural realms into a single framework lies at
the heart of what is sometimes referred to as India's supernatural orientation.
1.3
Linear Time (American) — Time, like other dimensions of the world, is linear. It extends along a uniform scale into
the future and past without repeating itself. Since a person has only one life to live, he must make the most of it:
the religious man by preparing for heaven, the secular man by enjoying himself. There is a sense of finality about
this life, which must be lived without the benefit of a dress rehearsal, without a practice run.
Cyclic Time (Indian) — Time is a continual rerun of persons and events. The universe repeats itself in an almost
unending series of epochs of prosperity and decay, of existence and nonexistence. Individuals are reborn a hundred
thousand times on a thousand different levels of life. This transmigration of all things from one life to the next
blurs further any distinctions that may appear to be real in this life.
1.4
Order and Immutability (American) — The world is seen as consistent and orderly—as operating according to
natural laws that apply uniformly over time and space. Changes take place according to predictable processes and
then only within certain limits. People do not suddenly and without explanation become demons, nor do lions
become humans.
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Mutability and Unpredictability (Indian) — Things are not always what they first appear to be. The passing beggar
may be a king or a demon; the lion may be a god. In folk tales, animals live and talk in a world that mirrors that of
humans. In scriptures, gods and demons frequently enter the world of men in various forms. Unexplainable
changes are constantly taking place on earth. It is the world to which Americans are exposed on TV., in which dark
Kent becomes Supermen and Shoeshine Dogs become Underdogs.
1.5
Knowledge (American) — There exists a deep faith that the human mind, by its rational processes, can discover
knowledge of the order that underlies the universe and that with this knowledge, humans can eventually control it
for their own benefit. Moreover, knowledge in itself has high value. A person is often judged by his knowledge
and intellectual commitment to the right ideological creeds, more than by his behavior in everyday experiences.
Wisdom (Indian) - Humanity's goal is to gain wisdom ("jnana")—an intuitive understanding of the true nature of
reality. Unlike knowledge, which comes by rational analysis and often has little effect on a person's behavior,
wisdom comes as an inner light, as a flash of insight, which completely transforms a person's life and relationships
to the world. No longer bound by ignorance nor attached to this world by desire, he or she is freed to live out this
life in deep inner peace and, after death, to be released from the futility of future rebirths. Like a drop of water that
falls back into the ocean, so the fragment of reality in humans, the spirit, is reabsorbed and lost in the cosmic
Brahman. Release, not self-realization, is the supreme end. The wise realize that in a world of maya, a person's best
course of action is nonattachment and noninvolvement.
2.0
A Particularistic and Categorized World (American) — Americans commonly use distinct categories and
dichotomies to organize experiences. They classify the world into types of objects, people, and ideas and
differentiate between good and bad guys in westerns, success and failure in business, and passing and failing in
school. The sciences are elaborate systems to categorize and relate experiences. For example, many Americans
tend to divide living beings into different types of life: supernatural beings, people, animals, and plants. And the
distinctions among them are sharp. To worship people as gods is sacrilegious. On the other hand, people cannot be
killed for food, nor harnessed to a plow, as can the lower animals.
The Unity of All Things (Indian) — Human experiences are endlessly varied and fragmented, but beneath the
diversity of this phenomenal world lies a single essential unity. All things are manifestations of one spirit. The
result is that Indians often organize their varied experiences along continuums. Like ladders, these have many
rungs, but form a single whole. Life is segmented into an infinite variety of beings: gods, demigods, spirits,
demons, people, animals, plants, and material objects. But life, itself, is one. It is easy, therefore, to understand
why Hindus refuse to kill animals, such as cows. It also explains why they feel it proper to worship saints, since
these, like the gods, are above them in the continuum of life. Characteristically, in music, the total spectrum of
sounds is divided into notes, and these into quarter notes and sixteenth notes, until the glide becomes the hallmark
of Indian music.
2.1
Equality (American) — There are fundamental differences among categories within a single taxonomy or domain, but
within each category things are more or less the same and equal; they are of the same kind. In the hierarchy of life,
all people belong to the same category, "homo sapiens"; therefore, they are equals. The ideal society is one in
which all men have equal opportunities. Every person should have the right to contract and to break relationships
and the right to be respected as an autonomous person. Ideally, ail people should be converted to the same
religious and political point of view and observe the same customs. Integration in the universe is based on
homogeneity, not on diversity.
Hierarchy (Indian) - Segments in any continuum are organized on the principle of hierarchy, and hierarchy is both
necessary and good. The caste system is only part of a larger social order that extends up through the spirits and
down through the worlds of animals and plants. Each person has a unique place in this order. All religions lead to
the truth, but some are higher than others. The highest are the paths of wisdom in which the devotee gains insight
into the true nature of the universe by means of meditation and asceticism. Below these are the many paths of
mental devotion to the god of one's choice, and at the bottom are the paths of ritual duty—of bringing offerings to
an image. Values, too, are ranked. The highest are spiritual values of release from transmigration, then the
metaphysical ones of wisdom and insight, then the biological ones of health and offspring, and at the bottom,
material possessions and power.
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2.2
Individualism (American) — The individuality and worth of each person is taken for granted. It is assumed that all
men have inalienable rights to :life, liberty, and the pursuit of happiness." Applied to society, the stress on
individualism leads to an idealization of freedom. Communism, socialism, and other economic systems, which are
thought to restrict the individual, are rejected in favor of free enterprise and capitalism. Democracy, in which a
man has the right to choose his rulers, is the ideal form of government. With regard to the individual, the
emphasis is on self-realization. On earth, this is expressed in a search for identity and praise for the self-made
man, in heaven in the ultimate self-fulfillment of the individual.
Specialization and Interdependence (Indian) — Segments of a whole are also integrated on the principle of
interdependence. Each caste has certain unique skills and specialized functions that are essential for the operation
of the society as a whole. Each individual has certain tasks to fulfill within the family. Diversity and cooperation,
not uniformity and competition, are the ideals
2.3
Competition (American) — In an individualistic world, all forms of life compete for resources and dominance.
Therefore, people must be aggressive in their relationship to nature. Humanity "conquers space" and "beats the
heat." The allopathic system of medicine is aimed at "tolling" germs and "overcoming" disease. In the social
order, individuals must compete for status. Their station in life should be determined not by birth, but by ability
and effort.
Patron-Client Relationship (Indian) — Some people are clearly born to greater rights and responsibilities, others to
service. The ideal social relationships are those that combine both the principles of hierarchy and interdependence
into hereditary patron-client bonds.
3.0
Natural and Moral Management (American) - By their knowledge of natural and moral laws, people are
increasingly able to control their destiny. They and not fate are primarily responsible for the engineering of the
future.
Karma or Cosmic Law (Indian) — In an organic universe, in which each part contributes to the harmonious
operation of the whole, all processes are governed by the law of "karma." Just as there is no distinction between
natural and supernatural worlds, so there is no sharp difference between natural and moral laws. All actions are
governed by karma and have both natural and moral consequences.
3.1
Science and Technology (American) — If one wants to understand the culture of the United States, one must look at
its universal education in the natural sciences, its universities, technological institutes, and research laboratories,
and its industrial complexes. The Americans' commitment to science and technology goes beyond mere
gadgeteering. They know that science grows even though individuals may have no personal knowledge of any of
its fundamental principles, and they have faith that it can provide the grounds on which can be built a secure way
of life for people.
Sansara or Pilgrimage (Indian) — The condition of each life in a person's spiritual pilgrimage is determined by the
actions, good or bad, of his previous lives. The fruits of one's actions are not always seen in that life.
Transmigration is not fatalistic. A person's present position and the things that happen to him are determined by
past deeds, but by his response to life now, he is shaping his future destiny.
3.2
Uniform Morality and Justice (American) — People are responsible for building a society based on "self-evident"
principles, such as love, equality, freedom, respect for the rights of others, and on a general humanitarian
compassion for one's fellow humans. These principles apply equally to all and are the basis for legal systems.
Thus, for example, war criminals are held accountable not only for the orders of their superiors or the laws of
their countries, but also to universal principles of humane conduct during a conflict. The primary concern of law
and morality is to mete out justice. Good must be rewarded and evil punished in this lifetime. Beyond this life, the
consequence of one's actions are expressed in terms of heaven and hell.
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Relative Morality (Indian) — Right and wrong depend for a person on his place in the universal and social orders.
Consequently, there is no absolute morality. More is expected of those higher in the spiritual and caste hierarchy in
terms of orthodoxy and ritual practice. "Right" lies in conformity to the cosmic order. A man who lives according
to his social position and in harmony with the universe acquires the spiritual force of truth, which is moral and
nonviolent. This force ("satyagraha") is ultimately superior to physical force in the establishment of a harmonious
society. In a system of relative ethics, the aim of law is not justice defined in some absolute terms, but the
restoration of harmony in society. Actions cannot be divided into the good and the evil, and there is no sharp
difference between offender and offended. Nor is it the task of man to punish actions whose causes he can never
hilly understand. Final justice is meted out by the cosmic law of karma.
3.3
Missionary (American) — Those who have knowledge and the truth, whether this is scientific or religious, have a
moral obligation to share it with the rest of the world. All over the world, American experts are helping people of
other nations to improve their educational systems, their agricultural production, their military forces, their
industrial growth, and their religious destinies.
Inclusivism and Tolerance (Indian) — Cultural pluralism and ethnic relativism are inclusive—they accept a
diversity of thought and action in the same world without demanding conformity to a single standard. People pride
themselves in their own unique cultures. Individuals can simultaneously follow several apparently contradictory
courses of action without inconsistency. Closely tied to inclusivism is a spirit of tolerance, in which each must
respect the cultural differences of others and not seek to convert them to his or her own way of life.
4.0
Self-reliance (American) — The dominant value directing everyday American behavior is self-reliance. There are few
fears as great as those of dependence on others and running out of money. This value has its roots in the stress of
individualism, freedom, and management.
Dharma or Functional Responsibility (Indian) - The universe and human society are organic wholes, in which each
part has a unique function to fill. Only as each caste and each individual fulfills its responsibility or duty
("dharma") can the whole operate smoothly. It is wrong to abandon one's prescribed role and seek another. A
person should live on the level at which he was born, and by fitting himself dispassionately into the cosmic order,
fulfill the task to which he was destined.
4.1
Expanding Good (American) - There has been, until recently, a belief that the world and all that is good is expanding,
that there are new frontiers for people to conquer. As the geographic limits of the earth were explored, people
turned their attention to the expansion of knowledge, technology, and gross national products in order to create
their Utopia of self-realization. People compete for what is good, but one person's advance need not come at the
expense of another's fall. New opportunities are there for those who seek them.
Limited Good (Indian) - There exists only a limited amount of all the desired things of life, such as wealth, land,
power, status, friendship, and love, and there is no direct way to increase the quantities available for all to use.
Therefore, one individual's gain or advancement can only come at the expense of others. Since it is not always
clear who is losing, and significant attempt by some to improve their social or economic situation is seen as a
threat to all individuals, to the community as a whole.
4.2
Achievement Orientation (American) - Personal achievement, not illustrious background, is the measure of an
individual's worth and social position. Hard work, careful planning, efficiency, and saving time and effort are
intrinsically good. In a predictable world, the individual is ultimately responsible for failure. For example, a man
may not be able to prevent all disasters, such as accidents, illness, or death, but he can minimize their harm by
means of insurance and a will. It is important, therefore, to fix blame when anything goes wrong, and the
consequence of blame is guilt. Achievement is closely tied to social mobility. People should be allowed to rise to
their levels of ability and not be tied down by their kinsmen or past. The results, in part, are shallow social and
geographic roots and insecurity.
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Ascription Orientation (Indian) — Security and meaning are found in the groups to which one belongs and in the
relationships one has with others, rather than in the material possessions one acquires. The building" of
relationships, particularly those to which one is born, is of greatest importance, for they are a measure of an
individual's status and power. Because the world is not fully predictable, failure leads not so much to blame and
self-accusation as to a sense of frustration. This tension is often reduced by dropping out of the situation and
turning inward or by anger at the situation and turning to violence.
4.3
Associational Groups (American) - Social groups above the level of the family are based primarily on voluntary
association or contractual relationships. Status in the middle-class rests primarily in the groups a person can join.
Participation in a group, however, demands involved commitment to a program and conformity to its practices.
Groups must guard themselves by ostracizing the nonconformists and by segregating themselves from those
inferior fellow humans who might encroach upon them from below.
Jatis and Castes (Indian) — A person's primary ties are to his "jati," or caste, to those who are the same kind of
people. Because membership is by birth, a great deal of individual variation can be permitted by the members.
However, if one defies the dictates of the caste, the ultimate sanction is ostracism—to be cut off from the group.
4.4
Success and Progress (American) - Success and progress are unquestionably good. They are measured by the ability to
produce results, such as an expanding program or growing institution, and to make a profit. The practical test for
any course of action is pragmatism—Does it get results? Security for the individual comes largely through
personal success. Failure leads to loneliness and a shameful dependence on others. Progress is tied to the
American dream, a basic optimism, and orientation towards the future, and a stress on youth. Success is equated
with superiority and right, and since Western cultures have obviously succeeded, they are superior. This sense of
cultural superiority is particularly obvious in American relationships with other cultures.
Moksha (Indian) - The goal of life is not self-realization but release from the hardships of life ("moksha"). The
cultural hero is the man of wisdom and insight who can rise above the troubles of this passing life and understand
the significance of all things.
* 37. Religious Beliefs And Practices
1. A. Definition of Religion
2. A world view provides people with basic assumptions about reality. Religion
provides the specific content of this reality, with the things in the people's model of
the universe, and with relationships between these things.
3. An earlier definition of religion was in terms of beliefs in supernatural beings
and events. In a broader definition, religion encompasses all specific beliefs about
the ultimate nature of reality and the origins, meaning, and destiny of life, as well as
the myths and rituals that symbolically express them.
4. Religion is based on the person's ability to transcend the self, to step "outside" of
and contemplate oneself, one's fellows, and the universe. It is based on the human
need to "make sense" out of human experience and find some order and significance
in the whole human situation.
5. B. Religious Structures
6. Myths
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a. All religions have myths or stories of cosmic origins and events and their significance for the
world of here and now. These tales are often not histories or rational explanations of the
natural world, nor are they meant to be. They are fanciful and poetic commentaries on what the
people think is the very basis of the world and life. Because they are based on visionary and
intuitive insights into the mysteries of the universe, they must be understood as philosophies
garbed in symbolic and poetic literature.
b. Bronisiaw Malinowski — Myths are "charters for belief" and form an integral part of
culture, serving to legitimize actions.
c. W.E.H. Stanner — Myths are reflectors of the culture in which they are found. They convey
the way a society operates, statements about the ultimate nature of things, not about common,
everyday realities.
d. A. Dundea - Myths give expression to the basic psychological conflicts people have between
their unconscious biological drives and the constraints of their society and culture.
e. Claude Levi-Strauss - Myths are logical models by which human minds try to resolve the
unwelcome contradictions that are so much a part of human experience by turning to analogies
at higher levels. They condense a great deal of information and wisdom into a compact form,
which is easily remembered for transmission from generation to generation.
7. Rituals
a. Rituals are symbolic expressions of beliefs. Religious rituals are thought to be sacred or
associated with the fundamental operations of the universe.
b. Calendrical (cyclic) rites are regular and expected events which are part of the normal order
of things, including such rites as: cycles of human life, or rites of passage—birth, marriage,
death; cycles of nature-ceremonies associated with the renewal of the earth's fertility or with
the harvest; and annual festivals-Christmas and Easter. They are usually performed by persons
who hold religious offices.
c. Critical (crisis) rites are precipitated by unforeseen events, such as plagues, droughts, wars,
and other
disasters. They are generally performed by diviners, medicine men, and other religious leaders who claim to
have a personal contact with the supernatural world.
d. Rites of transition help to maintain social order by arranging for an orderly separation from
the old role, a transitional period in which the individual assumes a new role, and finally a
reinregration into the society in his new status.
e. Taboos are prohibitions of certain acts on pain of supernatural punishment, serving to
discourage people from participating in acts and things that do not fit into the conceptual
categories of the society.
f. Religious functions of rituals
(1.) Rituals store a great deal of information to be transmitted from generation to generation.
(2.) Rituals allow the individual an opportunity to participate in the religious life of his community and thereby
discover his identity in the group.
(3.) Rituals enable a person to act in the face of crisis, when they feel the need to control the future or to at least
do something in the time of crisis.
(4.) Rituals enable the society as a whole to reaffirm its unity and express a sense of identity. The
performance of a ritual reinforces social order and hierarchy. Leaders reinforce their roles by leading the
people in worship, and the people their roles as followers and communicants.
(5.) Rituals mirror the way people perceive the total cosmic order and the way people relate to supernatural
beings, to one another, and to nature.
(6.) Rituals enable individuals to relate to the natural world of which they are a part.
(7.) Rituals help people relate to and influence supernatural forces and beings, of often to their own advantage.
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8. Religion, magic, and science
a. Humans in every society have basic knowledge of technical processes necessary to sustain
their life and culture (the hunter, craftsman, farmer, etc.). "Science," in its broadest sense,
seeks to gather practical information related to everyday life, to discover the basic processes
underlying the universe, and to organize experiential knowledge into broad explanatory
systems that enable people to understand their place within it.
b. But when crisis or tragedy occurs, people search beyond the physical to the supernatural to
gain understanding of the circumstances, to seek direction, and to try to exert some measure of
control over the situation. They may employ magic, religion, or both.
c. Magic - Magic involves approaching the supernatural in an attitude of control. In some
societies, people resort to magic to control supernatural power or beings (to guarantee good
crops by bringing rain and warding off pests, to protect persons from sickness or accidents, to
protect persons from their enemies, etc.). Refer to FIGURE 19.1 regarding magical charms.
d. Religion - Religion involves approaching the supernatural m an attitude of subordination
and supplication to spiritual beings. The basic rites are prayer and worship, in which a person
seeks to communicate with and gain the assistance of supernatural beings.
9. Shamans and priests
a. A shaman is a charismatic leader who claims to have received religious power directly
through contact with the supernatural. His authority rests in his ability to convince the people
of this power by performing supernatural acts and declaring the messages of the spirits. He is
the mouthpiece whereby gods and ancestors speak to the people.
b. A priest receives his authority from the office he holds in a religious organization or church.
The power to influence the supernatural lies in the institution and not the person. The priest
learns a body of traditional rituals from older priests, which he passes on to his successors. As
a spokesman for the religious group, he is often the intermediary who speaks to the spirits on
behalf of the people.
10. Spirits and mana
a. a) The term "animism" refers to the belief in spirit beings. Spirits have personalities but
lack bodies; therefore, they are not subject to the limitations of the material world. They are
found in a great variety of forms, such as human and animal souls, witches, demons, goblins,
angels, and gods.
(1.) Ghosts and ancestor worship — Ghosts refer to those who die but who live on in some conscious form. The
spirits of the dead continue as a part of the society, influencing the lives of the living, favorably or unfavorably.
These ancestors are often senior members in ongoing lineages, which include the spirits of the deceased, the
living, and the unborn. Ancestors are revered with festivals and offerings, and they are often thought to punish
those who violate the traditional customs of the society.
(2.) Nature worship — In some cultures, animals, plants, and even natural bodies such as the sun and the moon
are seen as having souls and are worshipped. Nature is often associated with specific gods of the skies, waters,
earth, hills, and trees.
(3.) High God worship — Many cultures hold to the belief in a High God who remains distant and uninvolved
in the everyday affairs of life, which are handled by lesser deities and ancestral spirits.
b. "Mana" is an invisible force, which pervades the universe and is found to a greater or lesser
degree in gods, men, animals, and natural objects, such as rivers, mountains, stones, and trees.
Mana is not a personality with whom a person can communicate. It is an attribute of these
objects, and it exerts power or force. Mana can be controlled by one who knows the correct
formulas, but it is dangerous in the hands of those who are ignorant of its ways.
11. Dynamics in Region
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12. Religious systems, like other aspects of culture, are constantly changing in
response to internal social pressures, environmental changes, and foreign ideas and
control. Faced with foreign ideas or overrun by another culture, people respond in
different ways, ranging from complete acceptance to total rejection of the new ways
(see FIGURE 19.2). When change is not forced on them, people are more likely to
borrow ideas of technology than those of social organization or supernatural beliefs,
since changes in the basic beliefs and values of a people are changes in the very
core of their culture.
13. Conversion and acculturation
a. "Diffusion" refers to the spread of ideas within an ethnic group.
b. When a culture or religion is spread from one ethnic group to another, people may convert to
a new set of beliefs, often interpreting them in terms or their old culture, or they may try to
preserve their traditional beliefs as best they can.
c. "Assimilation" refers to the process by which a society receives and integrates new ideas
into its cultural system.
d. "Acculturation" refers to the process by which an individual learns and adopts a new culture
which is different from that in which he originated.
14. Revitalization movements
a. "Revitalization movements" refer to the deliberate, organized efforts by members of a
society to construct a more satisfying culture. Often, such movements involve charismatic
leadership and a focus upon the beginning of a new world order.
b. "Nativistic movements" refer to revitalization movements which focus upon the revival of
certain aspects of the people's cultural past. The present order is seen as being evil, and it must
be destroyed and replaced by a return to the old ways in order to bring in the new age.
c. "Importation movements" refer to revitalization movements in which there is a syncretism
between the old values and the new ones—a synthesis of ideas between two cultures. The
people do not want to lose their identity by assimilation in a foreign culture; yet, at the same
time, they are not trying simply to revive their past.
d. Stages in revitalization:
(1.) Steady state — Culture provides most people with more or less satisfying ways of meeting their needs and
reducing their stresses to a livable level. Changes may take place in cultural patterns, but so long as those
changes do not seriously interfere with the culture's ability to meet the people's needs or leave some needs
unmet, this steady state is not disturbed.
(2.) Increased individual stress — Over a period of time, the level of stress in individuals within a society may
increase markedly due to changes in the ecology, epidemics, military defeats, political subordination, or the
introduction of new ideas from without. If the old cultural beliefs and behaviors can no longer deal with these
stresses, people may look for alternative cultural solutions to their problems. But to do so increases the stress,
because people are afraid the new ways will be no better than the old and that acceptance of some new ways will
undermine all of their existing beliefs and practices.
(3.) Cultural distortion — Faced with prolonged stress and no satisfactory cultural way of dealing with it, people
respond in different ways, resulting in an increase in conflicts between various groups in the society, between
different sets of beliefs and values, and an additional increase in the stress. People may become disillusioned
with their old ways and lose their sense of meaning in life.
(4.) Revitalization — If this process of deterioration is not stopped, the society will die out or be defeated and
absorbed by another society. Frequently, however, a revitalization movement, often religious in nature, brings a
new set of beliefs and new ways of coping with life in a more satisfactory way, thus restoring meaning to
existence and renewal to the culture.
(5.) New steady state — The acceptance and institutionalization of a cultural order leads to a new steady state,
in which people once again can cope with their stresses and find meaning in their existence.
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* 38. Expressive Culture
1. The Arts
2. Art is an act of creation, designed to please the aesthetic senses. It is an
expression of human emotions as well as ideas. The subject matter and the ways it
is expressed are as broad as human experience itself: painting, carving, weaving,
pottery, architecture, body decoration, drama, music, dance, story telling, literature,
cake baking, flower raising, etc. While all cultures have some forms of art, each has
its own definition of what is aesthetically pleasing and of what forms art should
take.
3. Form and meaning
a. Art is an example of man's tendency to proliferate symbols to express himself, with the key
element being the linkage of forms to meanings.
b. Art forms in any culture are developed in styles that are accepted by certain classes or by the
whole of society. The styles are handed down from generation to generation, often by
specialists who set the standards of propriety and excellence.
c. New art forms and styles may be created or borrowed from other peoples, but their
acceptance is often a long process.
d. Meaning in art forms is both cultural and individual. Cultures often develop their own
elaborate symbol systems in connection with art. Some are overt and must be understood in
order to appreciate the art. Others are more covert.
e. Art may be more than a symbolic statement. The art symbol itself may take on the meaning
of that which it represents (such as a tribal mask which not only represents a spirit but is that
spirit, and the wearer becomes possessed with it when he dons the mask).
4. Use and function
a. The "use" of an art object refers to the specific reason for which the art was created. It may
be decoration on a pot or basket, a painting, a sculpture, etc. The art object may be used in
religious rituals, in entertainment, or as a tourist commodity.
b. The "function" of an art object refers to its relationship to other parts of the culture.
(1.) Art may function serve magical purposes. For example, ritual dances may be used to bring rain or to attract
game.
(2.) Art may be used to give expression to the unity of the group and ±e authority of its leaders.
(3.) Art may be used to reinforce the high status of the elite.
(4.) Art may function to store and communicate messages. In noniiterate societies, much of the tribal
wisdom and teachings are preserved in its art, rituals, and folklore. In complex societies, the arts are
important communicators of ideas and values, such as patriotism and religious behavior.
5. Arts and society
a. Arts in all societies expresses the basic values of the people. For this reason, art can become
a vehicle by which revolution or other societal occurrence is expressed.
b. In primitive societies, art is closely knit to other aspects of daily life. although some persons
may develop special skills in such things as dancing or decorating arrows.
c. In complex societies, art ranges at many levels.
(1.) In common folk art, the art remains an expression related to other areas of activity.
(2.) In professional art, the art involves highly specialized skills and becomes a way of life, a specialty that may
be marketed for a living.
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d. Art as a map of culture
(1.) Art is often a guide to the world view and maze ways of the people, showing how they see their
relationships to nature, to one another, and to the supernatural.
(c) Muslim art generally prohibits the use of human or divine figures.
(ci) Indian art portrays gods and people in ephemeral settings that reflect the world of maya, in which there is
no sharp distinction between the natural and the supernatural or between myth and history.
(cii) Changes in the world view of a society can often be studied by looking at its art. This may be seen in the
art of Europe, from the aesthetic beauty of Greek art, to the religious art of the Christian Roman Empire of
the fifth century, to the inner experience of the Gothic medieval period, to the naturalism of the Renaissance,
to the subjective expression of modem art.
6. Entertainment
7. Games and sports serve the need for entertainment, the need to avoid the
boredom that threatens to make life pleasure less and purposeless.
8. Children's pastimes often imitate adult roles (boys hunt and girls play with
dolls), as they learn and reinforce the roles they will play in later life.
9. Contests of skill and strength are found in most societies (wrestling, dog sled
racing, diving, jumping, dancing, archery, etc.).
10. Contests and pastimes often provide people with models for participating in
their culture and for practicing personal strategies for life.
11. Some games develop group values, and others stress individualism. In the
playing of these games, participants learn many of the social rules governing human
interaction within the society.
* 39. Sociocultural Change
1. Parameters of Change
2. Levels of analysis
a. Change can be observed in individuals, as persons move from one job, social class, or
culture to another.
b. Change can be observed in social groups or in whole societies, as trends evolve in foods,
clothing, work patterns, recreation, religious behavior, etc.
c. Change can be observed on a global basis in the history of human culture, as societies have
evolved from primitive to complex structures.
3. Time
a. Change can be observed in "historical time"—calculated by placing events in a historical
framework and measuring the duration of time between them (for example, changes in law in
America from 1775 to 1975).
b. Change can be observed in "structural rime"—considered in terms of the time it normally
takes for a given social cycle (for example, the average life cycle of a person, or the average
generation cycle of a family).
4. Emic and edc perspectives
a. Change can be observed from an emic perspective—chat of the people themselves.
b. Change can be observed from an etic perspective—that of the person doing the study.
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5. Magnitude of change
a. Change can be observed in terms of stylistic trends—annual changes in automobile or
clothing styles
b. Change can be observed in terms of significant cultural change—the change from manual to
automated cotton picking in the South
6. Boundaries of analysis—Studies of change require that the boundaries to be
included in the study be defined. (For example, in a study of American schools, one
must define the kinds of schools, size of schools, and particular characteristics to be
studied.)
7. Anthropological Models of Change
8. Sociocultural evolution—the theory that cultures evolve through a predictable
series of stages, based primarily upon subsistence patterns and technology.
9. Historical diffusion—the theory that cultures change and develop through a
process of diffusion, with particular emphasis upon changes in single societies and
small groups of societies.
10. Acculturation—the theory that societies change through a process of
acculturation resulting from culture contact with other societies.
11. Neo-evolutionism—the theory that cultures develop as an adaptive process by
which people adjust to their natural environment and their sociocultural
environment.
12. Entrepreneurs and decision-making—the theory that there are universal
psychosocial processes that underlie all human change, and that the best approach is
to study changes in the lives of individuals to discover how new ideas are born and
spread.
* 40. Culture And The Person
The relationship between culture and the individual person may be viewed from two perspectives—how culture molds the
person and how the individual person utilizes culture to chart a course of action in his or her unique life situations.
1. The Press and Pull of Culture
2. Limits set by culture (Refer to FIGURE 22.1.)
a. The activities of a person (those alternatives which can be theoretically possible, at least in
the mind or imagination) are limited by physical environment.
b. The activities of a person are further limited by biological factors—physical characteristics,
needs, and processes of life.
c. The activities of a person are yet further limited by cultural norms—those societal ways and
values that define acceptable, marginal, or unacceptable behavior.
d. The activities of a person are finally limited by his or her own unique history—factors of
race, social class, wealth, education, etc.
3. The pull of culture
a. Enculturation
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(1.) All people are born helpless—without language, culture, or the ability to survive alone in the external,
impersonal world. Yet within a surprisingly short time, each person develops into a reasonably self-sufficient
individual able to survive physically and to interact culturally.
(2.) Each culture has characteristic ways of enculturation its young into the values and ways of the society, so
that the person can live and function as a productive member of the group.
b. Ideal personality types and national character
(1.) Culture molds personalities in part by setting up cultural heroes, ideal characters, and role models. It tells
the child not only what land of person he should be when he grows up, but also how he should behave as a man,
a husband, a teacher, a banker, a cleric, etc.
(2.) The result of this enculturation process is that different societies tend to develop accepted concepts of what
a good member of the society should be like—the kind of qualities and attributes which he should exhibit to be
considered a good American, a good German, etc.
4. Individual Strategies
5. Even though each individual is a pan of the total cultural system, it is also true
that the society provides the arena within which he must determine a course of
action, and his culture provides him the guidelines by which he can predict the
actions of others and choose his own strategies.
6. Each individual is capable of reflection and abstraction—looking ahead as well
as behind, formulating goals, and choosing actions to achieve them.
7. When most of the people in a society tend to have generally similar patterns of
attitude and behavior, a cultural environment is established in which individual
creativity and expression are meaningful in the group.
8. There are levels of individuality in each culture, ranging from those
characteristics a person shares with all other people to those which are uniquely his
own.
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XI. Volunteer Missionaries in Ukraine
* 01. Quick Glimpse of Ukraine
1. Ukraine is an independent country that was once a republic in the Soviet Union.
It is the second largest country in Europe, next to Russia. The population of
Ukraine is approximately 50 million people, spread out over a country about the
size of the state of Texas. Ukraine is probably best known for its nuclear accident
at the Chernobyl Nuclear Power Plant in a city located a little more than 70 miles
north of Kiev. Ukraine is also home to the famous Black Sea Fleet. Many people
mistakenly refer to the country as Russia. It is most certainly not. It is a separate
and independent country.
2. The country is divided into twenty-five regions called “oblasts.” In many cases,
the major city in an oblast has the same name as the oblast itself. Kiev is located in
the Kiev oblast, Odessa in the Odessa oblast, and so on.
3. Many people have misconceptions about what it is like in Ukraine. Ukrainians
are able to buy most anything a westerner desires. This varies from computers,
video cameras, and chocolates, to dishwashers and English newspapers. Many of
these things, however, are outside the financial means of most Ukrainians and often
found sporadically from place to place.
4. Ukraine is seven hours ahead of East Coast Time and eight hours ahead Central
Standard Time.
5. Weather – In the summer, the weather can be quite hot. Loose clothing is
advised. Ukrainians believe cool breezes will make a person sick, thus hot churches
without ventilation are the norm. In the winter, the weather is generally cool to
cold. Bring long johns and sweaters as well as a warm winter coat and hat. The fall
and spring is marvelous weather-wise, however, there may be wide shifts in
temperature. We suggest you plan on bringing and wearing different layers of
clothing. You can find out the weather at a particular time by visiting a weather
web site. Current conditions: http://www.wunderground.com/cgibin/findweather/getForecast?query=ukraine
6. Language – The official language of Ukraine is Ukrainian. Nevertheless, if one
travels from the center of Ukraine eastward one mainly encounters the Russian
language. West of Kiev, the capital, one usually encounters the Ukrainian
Language. The farther one travels in either direction from the center, east or west,
the more one encounters primarily Russian or Ukrainian vernacular.
* 02. Steps Prior to Your Arrival in Ukraine
1. Pray – Pray diligently that God might raise up volunteers to join you in ministry
in Ukraine. Continuously pray for the people you will witness to long before your
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arrival. Pray that God will remove obstacles from your arrival and that he might
provide for you wisdom in packing and assurance that your ministry is in His will.
The bottom line is, PRAY, PRAY, PRAY!
2. Your group leader should contact the Volunteers in Missions Department in
Richmond, VA.
3. Find a good fit. We want you to have a volunteer missionary experience that
strengthens your walk with God as well as benefits Ukrainian Christians.
Determine the capacity in which you can be used by God, and begin to gather a
group to serve. Some will serve as Medical, Construction, Evangelistic,
Educational, as well as many other areas of service. Make a suggestion to your
missionary, what you can do for God’s people in Ukraine. We want to plug you in
on a missions trip, we want to make it happen.
4. Be sure you have prepared what you feel you are qualified to do. One may give
a sermon, one a testimony, one a song and one may give the greeting. Have your
words written down for your translator. By writing your words down, you will
create a better worship flow for the Ukrainian worshippers. You will be asked to
participate in church, be prepared (and willing).
5. Make copies of your passport, visa, immunization records, emergency telephone
numbers (primary & secondary contact numbers), emergency medical information
and credit card - some even photograph their luggage. Swap the information with a
friend and have a copy on your person. Do not put your information in your checkin luggage or in the same place as your passport or credit card in the event
something turns up missing.
6. See information packet from the Volunteers in Missions department for a
checklist of what to pack.
* 03. Travel Tips
1. Pack wisely – One suitcase is sufficient. Americans usually bring too many
clothes and accessories. Too much luggage can be an unnecessary burden for you
and for your hosts. Anything else you pack (other than the one suitcase) should be
filled with supplies, gifts and things you will expend while you are in Ukraine.
2. Pack a dry anti-bacterial lotions/soap in a zip-lock. There are times you may not
have access to a sink and soap before dining.
3. Have your passport, visa and ticket accessible, not visible.
4. Carry a list of important phone numbers with you (Do not put this information in
your baggage – you need to have access to it in the event of an emergency).
5. Have clearly printed identification tags on all luggage. It is best to have
identical ribbons tied on every volunteer members’ bags to identify the group’s
luggage.
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6. We encourage groups to wear the same color. We recommend calm, subdued
colors. If you are in a large group you may want a t-shirt made for the trip. This
helps identify your group in the airport and upon your arrival. T-shirts also keep
you together or help find missing persons (which is helpful when you need to
change planes).
7. Remember to pack essential toiletries, medicines, at least one change of clothes
and multiple changes of underwear in your carry-on. It may be a good idea to pack
some of your belongings in another persons’ check-in and his or hers in yours in
case you make it to Ukraine and your luggage does not.
8. Utilize all space available inside the luggage. Pack things for the missionaries or
nationals. A full bag does not allow for shifting in your bag resulting in a lower
probability of breakage.
9. Put liquid products into zip-lock bags to avoid spills inside your luggage.
10. When you change planes in Europe and arrive in Ukraine, use your head and
keep close tabs on your carry-on(s). Prior to off-loading at either terminal, check
the seat pocket in front of you, under your seat and around your seat to be sure you
have not forgotten something you need.
11. Do not be frightened when you see military men or policemen carrying
automatic weapons around the airport. This is common in Europe and is for your
protection. We also encourage you not to joke regarding your luggage, people are
obviously serious about safety.
12. Ukrainians are customarily close-contact people. You will find people encroach
on your personal space when you are standing in lines and crowded places. This is
not rude and in fact is acceptable behavior in the Ukrainian culture. Be assertive,
but loving.
13. Be prepared for customs. Be patient, you will spend time going through
necessary paperwork and lines at your destination. Be sure your declaration forms
are filled out truthfully, but wisely. Do not volunteer extra information. If you are
entering the country in Kiev with less than $1,000 US Dollars worth of goods and
money on your person and in your luggage, you need not claim anything and you
may go through the “nothing to claim” line. Other points of entry do not have this
line. We encourage you to claim any electronics, cameras, valuables and money. If
you do so, you will have far less hassle departing.
* 04. Travel – Entrance (Customs)
1. Air – Most people arrive and depart from Ukraine by air. A number of major
carriers fly into Boryspil International Airport at the outskirts of Kiev. The Kiev
airport is small by Western standards and some “expected” services may be lacking.
Before arriving in Ukraine, the airline will give you a customs document to fill out.
Upon arrival, you either unboard the plane and board a bus which carries passengers
across the tarmac to the airport or arrive at the terminal and walk down stairs to the
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customs area. The next step is buying the required “foreigner insurance” (on your
right in Kiev) and then waiting in a line to have your passport checked (on your left
in Kiev). At this point you will be given a small slip of paper to keep with your
passport, do so straight away. After your passport has been inspected you can claim
your luggage and have it x-rayed, then pass through customs, where your custom
document will be stamped. Up until this point, your waiting friends will not be able
to help you (You are in a secured area). You can now exit and leave the airport.
Sounds easy.... Departure is the reverse process. If you are entering or departing
at an airport other than Kiev2, SEE APPENDIX #6.
2. Customs – What you should know before you enter Ukraine.
a. If you have an opportunity, itemize the contents of each bag on a slip of paper in the event
the customs official wants to open your bags. If necessary, you can hand him or her your list
of contents. However, do not offer the list unless the officer persists with questions about the
contents of your luggage. By having a list, your entry process may be expedited.
b. If you see a man that offers to help you carry your baggage through customs and you are
willing to pay around five dollars per bag for his help, do it. He is able to bypass some of the
bottlenecks in customs and does most of the hard work (lifting and muscling your baggage).
c. Have some tens, twenties or a fifty, in one or two pockets, available to be paid to your
customs officer in order to cover customs fees. Be discrete (i.e. don’t flash money around). If
the customs official sees a handful of money or you only have one hundred dollar bills, the fees
may be adjusted (and this is rarely in your favor). There are many taxes, new and old, being
administered at customs points. These taxes or fees vary widely depending on point of entry,
your customs officer’s knowledge of the law as well as the officer's personal preferences. SEE
APPENDIX # 5 for a customs information list.
d. Anything marked HUMANITARIAN AID will be flagged by customs and is very difficult
to navigate through customs. Often, luggage marked Humanitarian Aid is brought in for
inspection and confiscated. Therefore, do not say verbally or mark your luggage
“Humanitarian Aid.” If asked, the goods you have are “personal goods” or “presents” for
friends. If the customs officer asks you to describe the nature of your gifts, start with the most
common and work toward the specific. The officer will likely stop you long before you get to
any “questionable” items you may be carrying. This rule of thumb applies when exiting as
well.
e. Do not write on your customs declarations form that you have gifts. This stalls the customs
process and flags your bags for search and possibly heavy tariffs. SEE APPENDIX # 5
f. Do not volunteer extra information on your customs sheet or to your customs officer.
However, if your information is incorrect (i.e. you counted your money incorrectly), you may
be forced to forfeit the portion you did not claim. Therefore, claim your valuables. SEE
APPENDIX # 5
g. Keep all customs papers.
3. When you depart the secure area of the airport, you MUST KEEP in your
possession:
a. Your American passport (worth up to $10,000 on the black market, so please keep this
secure).
2
On occasion, for those flying into L’viv, one’s travel agent is unable to locate the airport in the system. The
airport may be listed by its Russian name, L’vov and is designation by the three letter airport code LWO.
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b. A small slip of paper received at Passport Control.
c. A stamped Ukrainian custom declaration used for entry into Ukraine (unless you proceed
through the nothing-to-claim/green-line in Kiev).
d. A blank customs declaration form (if available) for filling out when you exit Ukraine. (This
is not essential, but an English copy can be difficult to find in airports other than Kiev.)
e. “Visitor Insurance” which costs about $8 for two weeks and is considered worthless in terms
of medical care. Nonetheless, you should keep your insurance papers in the event you are
asked to produce them upon departure.
f.
* 05. Travel – In Country
1. Necessities – If a group must travel by van more than three hours, or by train an
extended distance, be prepared with snacks and toiletries (including toilet paper,
which by the way is an excellent space filler). This may mean snacks and water
should be carried in your carry-on luggage. If you are to board a train shortly after
landing in Ukraine, there is no potable water on trains, thus, bring a small quantity
of bottled water for personal use during travel.
2. Registration – Ukrainian law states you must be registered with the local police
department if you plan on staying in one place more than three days. Ask
whomever you are working with to register your group with the local authorities. If
you stay at a hotel any time during your visit, the hotel registers you and its
registration serves as sufficient documentation. Be sure to keep this documentation
until you exit Ukraine. Do not forget to bring an two extra passport photos of
yourself to provide to the authorities to complete your registration. The registration
fee is $10.
3. Train – Train travel is common in Ukraine between major cities. Most long train
trips are best taken overnight. Each sleeper car is made up of ten smaller
compartments, sleeping four people each. First class, when available, sleeps two
people to a compartment. We suggest you bring a short piece of rope with you on
the train to tie your door shut while you sleep. If you think you will use the
bathroom on the train, realize, more often than not you need to supply your own
toilet paper. If a woman does not want to travel with strangers, she can purchase
the whole cabin for herself.
4. Boat – Odessa and some other port cities have limited passenger transportation
by boat. There are numerous boats that travel the Dniper River from Kiev (in the
north) to Odessa (in the south) and stop at different cites along the way.
5. Bus (Trolley or Auto) – Within the city of Kiev, and other large cities, busses
travel from one point to another. It is possible to get on and ride a short distance
and get off further down the road. (We suggest you learn how to get off, before you
get on). Some cities have helpful maps available.
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6. Van – Someone may have arranged for a van to drive you around while in
Ukraine. You do not pay the driver, but the one who arranged the trip (unless you
are informed otherwise).
7. Taxi and Car – A translator can easily “flag down” a taxi and travel with you to
a destination. Taxies are not normally expensive, however, other arrangements are
usually made for your travel. Be careful not to flash money for obvious reasons.
The taxi rates differ from place to place, and driver to driver. Negotiate the fare
prior to getting into the vehicle. If you have a national with you, you will likely
save on the cost of a taxi. We suggest you avoid hitching rides in unofficial taxies,
many people hope to make a few dollars by giving rides, but these are “unknowns.”
8. Walking – Plan to walk. This is the most common form of travel for Ukrainians.
Because you will be walking, you may want to bring good walking shoes with you
on your trip.
9. Excursions – If you are with a group, excursions will likely be planned into your
schedule. Some might include a tour of the city, or cities in which you minister.
There is usually a main shopping area in each city. Some cities have catacombs,
beaches, opera houses, theaters, a port, a zoo or circus, most have Orthodox
churches, monuments and large open-air markets.
10. Stay Together – Try to keep together while in a team or a small group, unless
you are familiar with the site you are visiting or in place you are ministering.
11. Language – Before coming to Ukraine, we encourage you to learn some of the
basic necessary phrases. There are two helpful books we recommend you to
purchase and read: The Lonely Planet’s Ukrainian Phrasebook, by Jim Dingley and
Olena Bekn (there is also a Russian Phrasebook) and a book published by
Hippocrene Books called UKRAINE, Language and Travel Guide, by Linda
Hodges & George Chumak.). Try to learn basic phrases, like “thank you,” “hello
and “good-bye.” For those going to a Russian speaking area, SEE APPENDIX #7.
12. Have In Writing – We suggest if you want to go exploring, one of the first
things you do is learn the name of the hotel or place you are staying. You may want
to have it written down in Russian or Ukrainian to show officials or a taxi driver in
case of an emergency. Likewise, it would be wise to carry the phone numbers of
the Volunteer Coordinator and/or local missionary, as well as the pastor of the
church you are working with, on your person.
* 06. Church, Church, and More Church
1. This section is intended for short-term volunteers who are in Ukraine because of
religious reasons, so let us talk about church. Church services are usually held on
Sunday morning, Sunday evening, and may be held on Sunday afternoons,
Wednesday evenings, Friday mornings, and at any other time. As a general rule,
services will last for two hours and will include two to four sermons, several choir
numbers, and poetry.
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2. Entering a Church – Upon entering a church for worship, each man should take
off his hat. Married women should have head coverings. It is customary to go to
your pew, stand and pray for the worship service, then take your seat. Remain quiet
while waiting for the service to begin. Do not assume you can take pictures, ask the
pastor beforehand if it is permissible to take pictures during the worship services.
3. About Hats – Men should remove their hats upon entering any church building.
Even when visiting a church building under construction, a man should remove his
hat. Hats ought not to be worn in church whether or not the church is in worship at
the time. While working on a church building, however, it is appropriate to wear
work clothing; including hats. dust masks, gloves, safety glasses, work aprons, etc.
4. Miscellaneous Hints – Never wear shorts or sleeveless dresses in church. Take
off your gloves when entering a church building. Keep your hands out of your
pockets in church. We encourage you to heed these hints because they are common
ways we westerners offend our Ukrainian Christian brothers and sisters.
5. Foreigners – Foreign guests usually arrive, accompanied by a translator, and are
introduced to the pastor. If you are with a group of visitors you may have assigned
seating at the front of the auditorium or on the platform. Church bulletins are not
used, but the pastor will plan the order of the service just before it begins.
Foreigners will often be asked to preach or bring a greeting, but this request will
often occur just before the beginning of the service (BE PREPARED!). You will be
told at what point in the service you are to participate. Remember as a guest, you
need to respect the Ukrainian Christian’s worship time. Remember, be quiet and
only take photos if you have checked with the pastor ahead of time.
6. Volunteers and Their Music – Volunteers may bring special music, but it should
be of good quality. If you plan to use cassette accompaniment, you should provide
the cassette player. Piano accompaniment is available in many churches, but
cassettes are not normally used by Ukrainians. Try to pick reverent songs of praise.
The songs can be hymns or choruses. It is best not to move around as if you are on
stage while singing in a Ukrainian church.
7. An Alternate Form of Worship – Some of the churches you associate with may
have an underground church background (the churches which “preserved” their
faith during the times of great communist persecution). The ecclesiastical structure
and church ministry may look vastly different than what an American is used to.
Try to understand that they are worshipping God in their culture, in their way, and
how they understand worship. It may be different, but different isn’t necessarily
wrong. In fact, they may well be unable to worship God in a service modeled after
a western-styled church. Therefore, attempt to have a preliminary discussion with
the pastor about the style and “rules” of the church you are ministering in as well as
how the service generally goes. Be sure that you settle any questions in your mind
prior to the service (e.g. covering of the head for the women, if you can raise you
hands, if a person can openly declare himself or another person holy). It would be
good to realize that even if you interpret the Bible as condoning a certain action, it
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may be offensive to a Ukrainian, or visa versa. Some Ukrainian churches advocate
greeting your brother with a holy kiss on the lips (only man to man or woman to
woman), so be aware!
8. Order of Service – The order of service varies but includes sermons,
congregational singing, choir specials, solos, poetry, greetings, prayers, invitation,
and announcements. The final pastor is the theologian and authority on the Bible.
He corrects errors and clarifies misunderstandings in the sermons preached by you
and those who preached earlier in the service.
9. Singing – Singing will either be in the Russian or in the Ukrainian language
depending on the region and demographic of the church. A few songs may have
familiar tunes. Americans who hum or sing loudly in English during a Ukrainian
song, should consider that their “praise to God” may be disruptive to His people.
10. Clapping – There is no clapping in Ukrainian churches.
11. Choir – The choir occupies a central place in the worship service. It is usually
in the center of the stage and has a very prominent place in the heart of the people.
12. Sunday School/Children – Some congregations have Sunday School for
children during the worship service, but this usually is only during the school year.
Adult Sunday School is very rare. Children are allowed to move around during the
service. Children, in some cases, run up and down the aisles and behind the pastor
during his sermon. Remember, this sort of action is not disruptive to the national
worshipper, thus, we recommend you enjoy the children too.
13. Communion – The Lord’s Supper is typically served on the first Sunday of the
month. Real wine is used and is often served from a common cup (everyone drinks
from the same chalice). All Christians stand when they receive the elements and
show great reverence by never allowing crumbs to fall to the floor. If you choose to
participate, stand at the appropriate time to receive the bread and the cup. If you
remain seated, you will be choosing not to participate in the Supper. If you
participate, take the bread, eat, and pray and then be seated. For the cup, stand, take
the cup, drink, pray, and be seated. The elements are consumed individually when
received.
14. Time – Most services last at least two hours, but time is not as critical as it is in
Western culture. We often remind our American friends, “think flexibility.”
15. Invitation and Repentance – Even though there are three or more sermons,
common procedure is for a single invitation given at end of the service by the
Ukrainian pastor. There is, in many cases, an invitation hymn. People wishing to
respond walk to the front of the church and “repent.” This usually includes
kneeling and praying, and is often accompanied by tears. The new convert will go
through a series of classes before he or she is allowed to be baptized.
16. Age of Salvation – Ukrainian Baptists believe one cannot truly be saved before
the age of 15 or 16, and only if one grew up in the church. They find it ridiculous
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when we claim to be saved at an earlier age. In your testimony, use “saved as a
child” rather than your actual age if in fact you were saved as a young child. By
saying it this way, one avoids confusion and misunderstanding.
17. Conversions – People respond to an invitation for different reasons and with
different levels of understanding. People with little church background, may be
very willing to come forward and “pray” or pray a “sinners prayer” with no real
understanding or intention of making a commitment to the Lordship of Jesus Christ.
People are willing to pray and say that they are a sinner, and that they need Jesus
with no intention of living for Him. Sometimes people respond to an invitation on
more than one occasion, possibly out of curiosity, or because of what they hope to
receive in return for their response. This is especially true with street evangelism.
Therefore, foreigners should be especially cautious about giving these people an
assurance of salvation that may not be accepted by the local church. (Foreign
reports of conversions in Ukraine exceed 50% of the population of Ukraine, but in
reality only about .2% are in Evangelical churches). SEE APPENDIX #3
* 07. Other Religious Information
1. The Ukrainian Orthodox Church is considered the church of the land, although
there are some Protestant groups. Evangelicals are said to make up one percent of
the population in some areas. Among the Protestant groups, the Union of
Evangelical Christian-Baptists is the largest group. Apart from this group, there
exist unregistered Baptists as well as autonomous Baptists. The word “Evangelical
Christian Baptist” means more than it does in America. A Baptist in Ukraine is in
friendly cooperation with members of other church organizations like Presbyterians
and Mennonites as well as para-church organizations like Campus Crusade for
Christ.
2. There are Pentecostal and Charismatic groups which generally are considered
different. Seventh Day Adventists have a number of churches as well. Cults
including Jehovah’s Witnesses, Mormons, New Age, and the Unification Church
are common. There are other cults and occult groups, some of which are
indigenous or have come from Eastern or Western nations.
3. When non-Christians think of Church they think of the Orthodox Church. The
Orthodox way of thinking has shaped Slavic culture in Ukraine for over a thousand
years. This influence is far deeper than Protestant Christianity’s influence on
American culture. The Orthodox believer does not view us as “brothers and sisters”
in the faith even though we view him or her as a “cousin.” Orthodox services are
more liturgical, ritualistic, and mystical. The word of the Orthodox priest carries
heavy weight to the church member. The Orthodox Church is opposed to the idea
of “separation of Church and State” and is often opposed to foreign missionary
activity in “their” country. Therefore, as a foreign guest be aware the existing
tension and try not to agitate any of these subtle feelings in your ministry plan.
SEE APPENDIX #3
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4. Few foreigners have a clear understanding of the Orthodox Church or its beliefs,
practices, or views. We should be very polite and never condemnatory when
talking about “traditions”. Many people whom we would consider “lost,” view
themselves as very religious.
* 08. Working With a Translator
1. Need a Translator? – Probably.
2. Proximity – You are responsible to stay close enough to your translator so he or
she can hear you and you can hear him or her. Try not to offend your audience by
looking or speaking to the translator. Look at whom you are addressing and
patiently wait until they have listened (or responded), then continue speaking.
3. Structure – Compound or complex sentences should be avoided. It is not simply
the words, but Russian and Ukrainian sentence structure is also different. Short
sentences are easier to translate and will be more accurate. (The last sentence is
often unclear for an interpreter. It has an implied ending rather than a stated
ending. The translator might ask you,” more accurate than what?”) Your
vocabulary should consist of words commonly used in the English language. There
are many biblical terms and names which a number of interpreters will not be
familiar with, especially those names found in the Old Testament. Words with
several meanings should be avoided whenever possible.
4. Words – Avoid idioms and culturally irrelevant illustrations and words. SEE
APPENDIX #4
5. What is Expected – A translator is expected to take what you communicate in
English and then communicate what the translator understands into the Russian or
Ukrainian language. The translation, then, will involve change. A good translator
expects to know in advance what you are planning to say. This means we suggest
you provide your translator with a copy of your sermon, or at the least, discuss what
you are planning to say and which biblical text you are going to read.
6. Payment – Translators usually expect to be paid. The question is, “By whom?”
If you are working with a missionary, he or she will tell you what is appropriate. If
you are teaching a class at a college, the college will arrange for and pay a
translator. If you visit a church and the church arranges for a translator, any
reimbursement is the church’s responsibility. If you have a translator traveling
around with you, then payment becomes your responsibility. The latter is most
common with short-term visitors. As a volunteer with the IMB, all costs are
assumed covered by the volunteer, however, you should discuss this with the
resident missionary or Volunteer Coordinator.
7. Time and Schedule – Some people pay for translation by the hour, and others by
the day, or week. This all depends upon what has been arranged in advance. At
this point the advice of your resident missionary, Volunteer Coordinator or
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Ukrainian church leader may be helpful in suggesting a normal and appropriate
wage for translators. Any of the above may recommend good translators.
8. Gender – Whenever possible, use a translator of the same gender.
9. Be On Your Guard – Both short-term and permanent missionaries have become
romantically involved with their translators. In some cases single missionaries have
fallen in love with a national translator and later married him or her. This behavior
is absolutely unacceptable on a volunteer mission trip. We request that even singles
have no part in any romantic relationship during an IMB affiliated volunteer trip.
To our amazement, we have witnessed married men stumbling into an affair with
their translator, more than once. We have also seen a short-term volunteer decide,
only after a few days in Ukraine, that he was ready to take home a new wife. Be on
your guard against sexual temptation, in your own life as well as those of your
fellow volunteers.
10. Integrity – You represent Christ and the IMB. Both of which deserve your best
so as not to injure established ministries. Therefore, please do not ask your
translator to say or do anything sinful or illicit.
* 09. Preaching
1. Your first time is not their first time. Most of the people in the congregation
have heard many foreign preachers.
2. When preaching in Ukraine, remember the acronym, K.I.S.S (Keep It Super
Simple). If you want to communicate the word of God, try to keep your sermon
super simple in form and vocabulary (not message). Your mission as a volunteer is
not to impress all the Ukrainian Christians with your knowledge, you are on mission
with God to do His work. Ironically, doing God’s work is what truly impresses
your brothers and sisters in Ukraine.
3. If you are preaching in a church building, approximately 90% of the people will
already be Christians. Foreigners often bring a “simple basic gospel presentation”.
When this is done repeatedly to believers, foreign preaching runs the risk of being
viewed as “simplistic” and “shallow.” It is a good idea to focus on believers,
instead of non-Christians when speaking in churches. Bring a message of
substance. Ukrainian believers deeply need biblical teaching.
4. Be careful in your Bible interpretation. When preparing a sermon, many
common American phrases, terminology, actions and church customs are out of
place. Seek the guidance of God first and then find someone who may understand
both cultures to create the most meaningful sermon. Communicate with the
missionaries on the field, they are often happy to assist you in your sermon
preparation. SEE APPENDIX #4
5. Jokes are not normally considered appropriate in sermons. Most American jokes
do not translate into Russian or Ukrainian, thus, avoiding the temptation of even
subtle humor in your sermon is a good rule.
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6. Alliteration as a preaching device should not be relied upon. In most cases, as
the resulting translated word will not likely begin with the same letter.
7. The translation of the Bible used by most people is very old and some words are
archaic and difficult to understand. Some words have different meanings than our
English translations.
8. It is considered too casual to sit in church with your legs crossed. Crossing your
legs is generally not appropriate or acceptable.
9. You may be asked to give a message ranging from 10 to 20 minutes, including
translation. It is difficult for a congregation to track a sermon and worship through
translation, therefore, if you speak too long, it is usually counterproductive for the
movement of God. Remember there are usually two other sermons and the time of
your sermon is doubled when you use a translator.
10. Reading – Do not read your Biblical text. Refer to it then let your translator
read it. This saves time for you to exposit the text more fully.
11. Use full sentences, then allow the translator to translate. If the translator
appears to have a problem, repeat your sentence using different words (while
continuing to look at the congregation).
12. “Is there a word from God?” This is the question the congregation is
wondering. They will politely listen to you speak about your trip, but church
members come to church to hear a word from God, so get down to business. It is
best to preach from a single passage and on a single idea from that passage. The
translator will read the Scripture in Russian or Ukrainian only to save time. You do
not need to “warm up” the audience. The people have come to hear a Word from
God. Give them meat. Save your personal comments for private discussions and
informal times.
13. Stay away from illustrations that are only understandable in affluent Western
cultures, such as riding in a car, airplane, or dining out. In Ukraine, soccer is called
football, and most in the congregation do not know rules or illustrations from
baseball or sports many of us play every day like basketball or golf. Simple
illustrations from Scripture are best (K.I.S.S.). If you think an illustration is crucial
to a biblical, exegetical explanation, make sure your translator understands the
concept before you begin to preach.
14. It is best to skip over place names that have no meaning and will prove difficult
in translation. “I am from the Second United Trinity and Holiness Baptist Church
of Water Valley, Mississippi,” is too unwieldy, it is better to use “I am from the
state of Mississippi.”
15. Often a time of prayer is to follow the sermon. If this is the case, the sermon
concludes by you saying “Amen. Let us pray,” at which time members of the
congregation usually pray out loud and after one or two people pray, you will close.
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It may be that no one from the congregation prays and there is just a closing prayer.
Do not pray or offer an invitation without being instructed to do so.
16. It is an excellent idea to hand your translator a copy of your notes before the
sermon. The more verbatim your notes, the better. There is a wide range of ability
when it comes to translators. Many translators will not be familiar with “King
James language.” We encourage you to use simple, precise and clear language with
as little left to the imagination as possible. Now, in some cases your translator will
be a well-trained preacher and will be familiar with his culture. (That is a nice way
of saying that your translator may be a better preacher than you are, especially in
his own language and culture – Praise the Lord!)
17. Ukrainian Christians are traditionally pacifistic and have difficulties
understanding how a Christian can have a military career, work for the CIA, or hold
certain “violent” jobs. Therefore, it is often best to avoid these kinds of illustrations
and issues. The issue of divorce is another subject often best left untouched by
foreigners.
18. Ukrainians tend to be more reverent during worship. Simple things we do not
consider irreverent may be extremely offensive to Ukrainians. We suggest, as Paul
did, that you try to fit into the culture you are visiting. Thus, your reverence toward
God is reflected by not laying the Bible on the floor, not preaching with hands in
one’s pockets, not crossing one’s legs, etc.
* 10. Witnessing
1. God saves. You are His instrument. If, your heart’s mission is to see the lost
saved in your presence, we suggest that you consider prayer before, during and after
any witnessing encounter. We believe prayer is the most powerful tool in breaching
the walls culture erects. Prayer does not guarantee Ukrainians will come to Christ
in your presence, but you may be the seed planted for the next volunteer group or
missionary to come and harvest what you have planted by your witness.
2. If you are blessed to be a part of someone’s conversion, be sure the individual
can be discipled. Be prepared to give the newly converted Ukrainian information as
to how he or she can contact the local church you are serving in Ukraine. By
having this information available the new believer has an opportunity to grow in the
knowledge of Jesus Christ by being plugged into a local group of believers.
3. While carrying out your ministry, it is awkward, culturally, to try to “save” a
person immediately on the street. The best thing to do is to invite someone you
meet in a public place to the location where your group is preparing to hold a
presentation (where you also plan to present the Gospel). One of the most attractive
lures to a Ukrainian is to tell them, as you invite them, you as well as others
Americans are going to present a cultural interchange. In this “cultural exchange”
you may mention to the Ukrainian that you will share the things that have radically
influenced your life. By approaching a national in this way, you enhance a person’s
curiosity ten-fold.
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4. Tracts – In American culture most non-Christians have a basic understanding of
the Christian message. This is not true in Ukraine. The average person on the street
has many preliminary questions that need to be dealt with and thought over before
the basic Christian message can be intellectually considered. Therefore, the use of
tracts in Ukraine is more limited than in a “Christian” culture. Many Ukrainians
associate tracts with cults, therefore, some Ukrainian Christians do not view tracts
as a respectable form of evangelism. There also exists a concern that tracts may be
viewed as “Western” or as “propaganda” and therefore should not be taken
seriously. Another concern national Christians have with tracts is cultural.
Ukrainians view something free as not worth having at all. Be careful not to
randomly distribute tracts or Bibles. If someone asks for one, you are encouraged
to give what you have, but be careful not to cheapen the message by giving out tons
of “freebees.”
* 11. Dress
1. For Church – Ukrainians dress up for church and other public occasions. This
means dress pants and a tie. A sport coat is usually worn when preaching but is not
required in hot weather. Women should wear a dress but the length of dress is no
longer an issue. Many women do not wear pantyhose in hot weather. Often,
Americans are viewed as an example and role model. Ukrainian culture, however,
dictates a subdued color scheme. Try to pack soft colored clothes.
2. Women – Dress modestly. “Modestly” in the Ukrainian culture would be what
“modest” was to your grandmother. Dresses are to be worn by all women when
participating in or attending church activities. Trousers or pant-suits are not
acceptable. On the other hand, pant-suits and trousers are acceptable in Kiev and
other cities apart from church worship, work and ministry activities. The city of
Kiev has become “fashionable.” However, the further from Kiev one goes the more
discreet one needs to be.
3. Women and Construction – While working on church buildings and other
projects, it is wise for women to have a skirt available to wear over jeans/slacks, if
needed. If the team has a distance to walk from the home to the church conduction
site, women may want to consider wearing a skirt to walk through town and then
change at the church construction site. This is especially important for the first few
days when the team is building good relationships with the church members and the
community. When rapport is established, ask the pastor if it is OK to walk to
church in jeans or slacks. In most situations, it is OK for women to wear jeans
while working at the church site.
4. Medical Volunteers – Medical teams ought to wear clothing that is comfortable
and professional in appearance. Physicians may prefer to wear "scrubs" or white
coats. Nurses may wear clothing that is normally worn in the American work place.
Pants and scrub tops are practical and comfortable to wear while working.
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5. Casual – Casual clothes are worn on the street and in day-to-day life. Ukrainians
generally wear clothes with less color than Americans. You will be recognized as a
foreigner by your style of dress.
6. Special Functions – Special occasions such as birthday parties, guests over for
dinner, and meetings are normally dressier than in America. Ukrainians take much
joy in relationships. When you find yourself with a Ukrainian, he or she often tries
to look nice to honor you.
7. Head Coverings – The Ukrainian custom is for married women to cover their
heads when praying or in a “house of prayer” (church). This is the “Ukrainian”
custom and they appreciate it when Americans respect of this custom. Americans
should understand this custom before trying to follow it because there are certain
“styles” of head covering that are followed. If you intend to cover your head, it is a
good idea to talk with someone who lives in the Ukrainian culture and who covers
her head each week. Often a scarf will suffice, so be sure to have one or two
packed.
8. Walking – Good shoes and comfortable clothes are necessary for walking. You
may do more walking than you are accustomed to, so be comfortable.
9. Ukrainians, especially Christians, wear less makeup and jewelry than do
Americans. In fact, a wife in one of our IMB missionary units received a beautiful
box from the President of the Baptist Union. As the president offered the box, he
casually mentioned to the missionary that she now had a box to place her earrings in
on her way out the door as the two left for church. You may want to do likewise,
reserve your best jewelry and make-up for your church in the States.
* 12. Teaching Class
1. Unless your Russian is very good, you will be using a translator, therefore typed
notes are helpful. It is best to go over your lecture notes with your translator at least
one day before your lecture.
2. Handouts and outlines should be submitted two to three weeks before class
begins for translation and photocopying. Photocopying takes time and prior
arrangement. The earlier you send notes, handouts, and outlines, the more likely
your class will go smoothly. If you want to avoid problems and miscues, it may be
better for you to bring the completed copies with you.
3. The pace of the material covered will be slower because of translation and the
need to make cultural explanations. Remember, the time it takes to present a topic
is doubled when using a translator.
4. During translation, speak clearly. Avoid choppy phrases. Speak in complete
thoughts. Remember to pause at natural breaks which are generally at the end of
each sentence.
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5. Reading assignments are normal and you should be aware of the material
available in the library in both English and in Russian.
6. Books are a nice gift for students. Many books may be purchased in Ukraine or
brought from the States.
7. It is a good idea to invite your students to your room for tea after class to get to
know them.
8. Visiting professors often have “free time” especially on the weekend. This time
can be scheduled for you, if planned in advance.
* 13. Promises to Help
1. Before arriving in Ukraine, it is a good idea to think about what commitments
you or your church may wish to make. (SEE APPENDIXES #1 AND #2)
2. We suggest you do not give money unless you are absolutely certain God is
leading you to do so. A person, when certain, ought only to give money when he or
she is able to track its use and feel comfortable that the money will be used for the
purpose(s) specified. Many national churches have become dependent on U.S.
funding and do not do ministry on their own. Any gift may tend to perpetuate this
dependence cycle.
3. If you choose to give money, please check with the missionary you are working
with or the head pastor of an area to be sure the gift fits into long-term IMB
strategy. A loving, well-intended monetary gift may be counter-productive to
church planting missionary strategy and may have unintended negative results. An
alternative to direct giving is to give your gift to a local IMB missionary or the IMB
office in Kiev or Richmond to handle as a trust for the recipient. You can work
with the missionary or organization to help direct the funds. By using the
missionary or organization as a middleman you provide some on-site
accountability. With natural controls you may rest more at ease concerning your
stewardship and also cultivate increased potential for fruit.
4. Some Ukrainians view foreigners as “sponsors.” You will likely be asked to
assist in some needy project. This is a helpful role foreigners have in the work of
the Kingdom of God in Ukraine. Likewise, be considerate of missionary strategy in
your area. Know how to say “NO” and how to say it again and again. Both culture
and language have played a part in foreigners making promises they were not able
to keep. Below are some definitions:
5. “Yes” means “I will give it right now”
6. “Maybe” means “Yes”
7. “I will think about it” means “Yes”
8. “We will see” means “Yes”
9. “No” means “there is still hope”
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10. “NO! NO! Absolutely NOT!” means “You should ask again later”
11. Do you get the picture? If not, reread numbers five through ten. Be careful
what you offer!
12. You will be presented with great needs, both on a personal level and a church
level. Your Christian compassion and American philanthropy will make you aware
of situations that could be helped by your generosity. Many are legitimate, but all
are not, and rarely is money a real solution.
13. As a foreigner all that you see and hear; the life, words, images, situations, and
information are completely controlled by those who might benefit from your
generosity. As independent Westerners, we are accustomed to being able to
evaluate a situation and decide how to use our money. Some individuals have been
known to present “heart breaking” situations to every foreigner who would lend
them an ear. Others, including church leaders, have presented the same need to
many potential donors without informing those donors of duplicate gifts. Because
cases of this sort are not isolated, it is best that when you deal with money, you first
talk to an IMB missionary (who may have information you do not). If this is not an
option, you should, at the very least, check with the Volunteer Coordinator or
Strategy Coordinator about possibly assisting you with the monetary gift or
commitment you are considering. We want you to feel free to aid those you feel
lead by God to aid, while at the same time considering yourself a wise steward of
God’s money and wise partakers in the exponential church planting strategies of the
IMB.
14. When you have had a life-changing experience in a warm and hospitable
Ukrainian home, it is natural for you to say to your Ukrainian host family, “Come
and stay with me some time.” This politeness is often misunderstood to mean you
will help a Ukrainian family to get to the States to visit with you. The process for
you to visit Ukraine is relatively easy compared to what is required for a Ukrainian
to visit America. The illegal immigration of Ukrainians to the United States is very
high, causing the State Department to be very strict on issuing Ukrainians visas to
visit the United States. The Ukrainian government is not fond of its people
emigrating either. A Ukrainian has two passports, one for domestic travel and one
for international travel. The international travel passport has numerous restrictions
and is very costly. You will often be expected to pay for all of the costs, including
the cost of travel. We suggest that you do yourself a favor and avoid a good bit of
pain and financial burden by being careful what you say to your hosts.
15. Ukrainians are very gracious people. As Americans, when we ask permission
to do something, we expect an honest answer from the host. In the Ukrainian
context, the host will often answer in the affirmative to “save face” even though
they may not understand the request, it is not appropriate, they do not know how, or
are unable to do what you ask. If possible, seek advice from the long-term
missionary or perhaps your translator. We encourage you to be sensitive to the
cultural mores and focus on being people-oriented rather than task-oriented.
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* 14. Costs
1. The cost for a volunteer trip to Ukraine varies widely. Costs depend upon your
preferred ministry, length of stay and location. Consider the costs of the following
components of a volunteer trip. Your travel agent will be able to help you on some
of this information, after which the Volunteer Coordinator and the on-site
missionary should be able to assist you. The plane ticket, visa, Ukrainian insurance,
any in-country travel (train, plane, or bus), food, lodging, translators, taxies or
shuttles, any taxes and fines, extraneous spending for gifts or for your ministry
programming, telephone calls, souvenirs, etc. are all the responsibility of the
volunteer.
2. Insurance – The cost of volunteer missionary insurance is $2 per day, per person.
The insurance is purchased through Adams and Associates and the IMB, but only
after your volunteer trip has been approved by the missionary, Volunteer
Coordinator and Richmond Volunteers in Missions Department. The Board’s
insurance is exceedingly valuable, due to the fact most insurance policies do not
insure internationally. If something medically related happens to a team member,
this insurance pays for all related costs, including air-evacuation and treatment in
Western Europe.
3. A Pragmatic Preface  The American Money Tree – Americans are rich.
“Rich” is a relative term depending upon the context in which it is used, and in a
Ukrainian context, all Americans are rich. Anyone who can afford the cost of an
airline ticket is rich. Ukrainian Christians observe Americans “wasting” money in
ways an affluent culture never notices. All of these things and many others give the
impression that money grows on trees in America. Nothing you can say will dispel
this myth. Your actions speak louder than your words. Please be humble and
conservative with the money God has given you. We do not want Ukrainian
Christians to stumble on account of how we spend our money or speak about
money.
4. You may be asked how much you earn and how much things cost in America.
To lessen your image of the being a rich American, it is best to contextualize the
costs of things as well as your income. It takes a days wage or a months wage to….
5. The Opposite – Did you know $100 = $1000? The opposite of the rich
American is also true. A few Ukrainians are rich, so rich that for them there is no
difference between $100 and $1000. These people tend to be businessmen. For
many Ukrainians there is little difference between the words “businessman” and
“Mafia.” It is common to think of Ukrainian businessmen as corrupt and they are
rarely found in the church.
6. Middle Class – Few people would be considered “middle class” in the American
use of the term. Most Ukrainians use all available money to meet subsistence levels
(especially outside the big cities). It is good for you to recognize, many Ukrainians
spend all their money on daily essentials, which for the rich the cost is irrelevant,
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therefore, the concept of a budget or financial planning is foreign and inapplicable
to both classes, rich and poor.
7. What things really cost – Cokes, candy bars, and snacks are readily available
because they are locally or regionally produced and usually cost slightly less than in
America. The cost of McDonalds and eating-out is usually the same or slightly less
than the same things in America. Quality western goods are often far too expensive
for most Ukrainians. Thus, if you choose to buy only western goods, the Ukrainian
Christian will think you are a poor steward (or rich American).
8. If you are with a group, most meals and method of payment will be pre-arranged
and will be with Ukrainian families, in which case you will be treated as an honored
guest and served very well. When determining how much to pay for a meal, it is
best to check with your missionary on the field or Volunteer Coordinator as to the
current set rate for meals (this goes for rates on translators and transportation as
well). These costs vary from place to place in Ukraine, so checking before each trip
is a wise idea. Keep in mind that what a volunteer spends on meals and
transportation may be many times that which a Ukrainian normally spends on meals
and transportation, therefore, it is best to hear from someone who knows the going
rate. Speaking to your missionary first helps avoid inequity in payment when
multiple houses are used for guests, such that all houses receive the same rate. This
also helps to escape the disappointment by some hosts, causing them to close their
homes to future volunteers. We do not suggest you forfeit giving gifts. However,
your gifts should be understood as separate from the actual payment for meals and
lodging.
9. Eating Out – If you choose to eat at a restaurant, get a thorough view of the
menu along with its prices. Prices often change, and never in your favor.
* 15. Lodging
1. National’s Home – cost is determined by missionary’s preference and location of
ministry.
a. Staying in a Ukrainian home is an honor and a privilege. Be sensitive. It may not seem like
much to you, but it's the best they have. Purchase a dictionary or phrasebook and use it to
communicate to the family. Do not isolate yourself from them.
b. Lower your expectations. Don't expect American standards of cleanliness and personal
hygiene. Don't assume your priorities are their priorities. We suggest you avoid judging
things as backward, stupid, inefficient, etc. Look at the situation as being different.
c. Bring something special from America for your host, they will cherish it, and remember you
often.
d. Men should remove their hats upon entering a Ukrainian’s home.
e. An important gesture for each person is to remove his or her shoes upon entering a home.
The reason one removes his shoes is that the soil is generally sandy and clings to the bottom of
one’s shoes. This dirt soils rugs, floors, and spreads throughout the host’s home if you do not
take your shoes off. The host will say “no, no” but he or she will appreciate it if you remove
your shoes anyway. We suggest you pack house slippers, a pair of heavy socks, or a second
clean pair of “indoor” shoes to use in the nationals’ homes. You may want to practice this
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custom when you enter the missionaries' home as well. The missionary will appreciate your
considerations for the same reason the national does.
2. Church – A few churches have buildings you can bunk in. These are similar to
lodges and remind one of campouts as a child. Be ready and have fun. Women and
men sleep in separate rooms. Food is generally included in the cost. Most have
indoor plumbing.
3. Seminary – There are a few seminaries in Ukraine and they often have rooms to
rent. The cost is moderate, the people are friendly and the cost generally includes
traditional Ukrainian meals.
4. Hotel – Costs vary widely as do the standards. Westerners often pay a “western”
price. Most affordable hotels are not four star at all, but more like one or two star
motels.
* 16. Food
1. Water – It is not recommended that you drink the tap water in Ukraine.
Ukrainians boil the water for hot tea, which usually makes it safe for drinking.
Bottled water is widely available in carbonated and non-carbonated varieties.
2. Meals – At meals, people generally stand for the blessing before and after the
meal. When praying or otherwise standing, place your hands joined together in
front of you and not behind you. When eating, keep your hands above or on top the
table at all times.
3. Eating with Host Family – Paul said, “Eat what is set before you and don’t ask
any questions.” (paraphrase of 1 Corinthians 10:27) Your host knows your
concerns and will not serve you anything that is harmful. You will also be served
far more than is possible to eat. Eat, enjoy and expect to stay a while at the table.
At times, there are seven to ten courses at the main meal. Don’t expect a various
selection of culinary delights, realize, the same type of food may be served at all
three meals each day.
4. Eating on the Street – In 1 Corinthians 10:25, Paul says it is acceptable to eat
anything sold in the market, but remember that Paul did not come from a
microbacteriologically clean environment to an environment such as Ukraine.
Many breads, sweets, and pastries, which are sold in the market, are very tasty and
should be tried, but do shy away from items sold on the street containing either
meat and unrefrigerated milk products like custards, cheeses and creams.
5. Ice cream is very common and very good. Ice cream is sold many places along
the street, so try all the different flavors. You may find you have a new favorite!
6. Food from the States – Most visitors bring food from the States to snack on.
This is really not necessary for the duration of your trip, as many snack foods can
be purchased in local markets. But it is nice to have what you want when you want
something to munch. We suggest that what snacks you have left, you leave with
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your host family or with the IMB missionary. Either will gladly be the beneficiary
of your generosity.
7. Many Ukrainians are not accustomed to “eating out.” Dining out can cost from
$1 to $60 per person and you will be expected to cover this cost for all who
accompany you.
8. If you choose to eat out, tipping is just now catching on in the bigger cities. Do
not be surprised if the waiter or waitress attempts to return your “overpayment.”
The standard for tipping is 3-5% and up to 10% at western style restaurants.
* 17. Medical
1. Prevention is the key to a safe and healthy missionary experience. Encourage
team members to exercise precaution and common sense. Remind each other of the
need for safety on the work site and the need for caution but not paranoia when it
comes to what they eat and drink.
2. Prevention = wear your seat belt (if you have them in the vehicle you are
traveling in).
3. Assume no medical facilities are available.
4. Doctors and hospitals often expect immediate cash payment for health services.
U.S. medical insurance is not generally valid outside the United States.
5. Immunizations are not required to enter Ukraine, but if you have questions
concerning typhoid, diphtheria, or other diseases, contact your county health
department. An immunization for Hepatitis A is strongly recommended. The
medicine is called Havarax and it provides long-time protection against the
Hepatitis A virus. It requires an initial dose and follow-up booster. The inoculation
takes full effect after 3 to 6 weeks, so plan ahead. Your physician, pharmacist or
county health department can give you the details and order the vaccine if given
sufficient time to locate it from the pharmaceutical company.
6. If you will be working on a construction site, make sure your tetanus and
diphtheria shots are up to date. There have been outbreaks of diphtheria in some
areas of the States, and it is often the case that the county health department will
give you a DPT shot free.
7. Be very cautious about drinking water. This is especially important in outlying
areas away from Kiev, L'Viv and Odessa. Boil drinking water. If water is to be
kept for 24 hours or more, use 5 drops of Clorox per gallon. This keeps bacteria
from growing which in turn minimizes upset stomachs. Boil water for cooking and
for coffee. You may purchase bottled water in Kiev or the big cities for drinking
purposes. Don't assume you will find water when you get to small villages. Buy it
when you see it and need it, but do not fill your baggage with water. Do not use ice
cubes, eat raw seafood or rare meat. Eat well-cooked foods while they are still hot.
Wash fruits in water after you add a drop or two of Clorox into the water. Peel
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fruits like apples, pears, etc so that the possible contamination will go off with the
peel. Avoid roadside stands, street vendors selling unpackaged ice cream, etc.
Consume only pasteurized dairy products.
8. Consider taking the following items in larger amounts, for personal use, leaving
what is unused for the Ukrainians - aspirin, cold medicines, gauze pads,
medications for itching, eye drops, eye wash, toilet tissue, Kleenex, moist
towelettes. Lysol spray and antibacterial lotion are helpful to insure safe hygiene
practices. We suggest you wrap tape from top to bottom of any liquid, then around
the neck. Double bag liquids in zip-lock bags. You may want to bring air
fresheners to mask the odors in the ‘small outdoor house’ if odor is a concern for
you.
9. Recent medical and dental exams should ensure that the traveler is in good
health. Carry appropriate health and accident insurance documents and copies of
important medical records. Take an adequate supply of all prescriptions and other
medications as well as necessary personal hygiene items, including a spare pair of
eyeglasses or contact lenses, if necessary. Keep the prescriptions in your carry-on
luggage. An all-around antibiotic is helpful to take with you in case you acquire
some type of infection.
10. Travelers should defer medical treatment until reaching a facility where safety
can be assured. Blood supplies may not be adequately screened and/or single-use,
disposable needles and syringes may not be available. Ask your local physician for
a disposable suture kit in case an emergency should arise while you are in Ukraine.
Also in short supply are anesthetics and antibiotics. Remember, there are no
adequate medical facilities, consult your doctor if you have any questions about
traveling to Ukraine.
* 18. Security
1. Personal Security – It is impossible to hide the fact that you are a foreigner.
However, avoid being perceived as a “foolish foreigner” and thus becoming a
target. Ukrainians are “much” quieter in public than Americans, especially in
crowds. Try not to talk loud in public. It is not advisable to walk alone after dark.
Be careful where you carry your money and documents. A billfold in the back
pocket is an easy target for pickpockets. However, a money pouch under clothing is
a safe way to carry money. You will see all sorts of people on the street carrying
more money than you, but the difference is you do not know they are carrying it.
2. Jewelry – Ukrainians, especially Christians, wear less jewelry than Americans.
You should leave most jewelry, except for a wedding band in America.
3. Money – Payment in US Dollars is not “officially” allowed for most
transactions. Your US Dollars can be easily changed into the local currency at a
bank or обмін валюті, which saturate every city. Large US bills can be changed
into smaller bills, however, bringing all new bills of various denominations is an
excellent idea. It is good to have small bills, ones and fives, and if you have some
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left over, trade with the missionary before you leave Ukraine. Changing money
with individuals on the street is both dangerous and illegal – so don’t do it. In case
of emergencies, it is possible to receive US Dollars from some banks using VISA,
Master Card, or American Express cards. US Dollars are gladly accepted in church
offerings. Travelers cheques have not caught on in Ukraine, they are generally of
no use.
4. Police and Officials – These agents of the State may be helpful in emergencies
but they are not the “public servants” that we have come to depend on in America.
Many police (referred to in Ukraine as militia) are paid by the collection of fines.
The more fines they collect, the better they provide for their families. A corollary
warning is; be sure you do not expose all of your money to a policeman, fines have
been known to fluctuate widely.
5. Your Belongings – Americans are accustomed to traveling by car instead of by
foot. We are accustomed to wearing our clothes for one day and then washing
them. We are accustomed to having the latest gadget and accessory. Airlines flying
to and from America allow more than twice the luggage than when flying outside
the States. All of this leads to Americans traveling with much more than other
people and frequently significantly more than is needed. Ukrainians notice all the
things we drag with us. Therefore, BE ALERT.
6. REMINDER – Always keep your passports, customs declarations, plane tickets,
and money in a safe place. A safe place does not necessarily mean you carry your
documents in your hippacks, backpacks, front pockets or in money pouches as you
work and travel, however, these are the safest places.
7. Leaving – Many visitors bring things they think they will need, but do not intend
to take back home. These things may include extra pieces of luggage, medical
supplies, snacks, paper, clothes, toiletry items, tools, or unused ministry items. The
nationals and your IMB missionaries are always glad when you leave extras behind.
8. What to leave – See Below.
* 19. Gifts
1. Traditional Ukrainian Gifts – Ukrainians often give gifts when they go to
someone’s house as a guest, whether it be with friends or relatives. These gifts
include flowers, boxed chocolates, or various other “gifts.”
2. When giving flowers, be sure the number of flowers you give is odd. One only
gives an even number of flowers to commemorate the death of a loved one.
3. Good Gifts for Ukrainians – Instant coffee, high quality gift items, children’s
toys, candies, picture books, something from your hometown (including post cards),
pictures of family and church members, baggies, candles, potpourri, dish washing
liquids in small bottles (don’t forget to tape the lids securely and place them in a
plastic zip-lock bags), balloons for children, note pads, highlighters, magic markers,
paper products for students, pencils, pens, sweetened Kool-Aid, crayons, tire
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patching material, needles and thread, socks, handkerchiefs and soccer or
basketballs with needles for blowing up sports balls. We might also suggest;
vitamins for children, vitamin C cough drops, cold remedies for children and adults,
bandages and adhesive tape of all types (Ukrainians prefer bandage items rather
than Band-Aids), antibacterial salves and ointments, aspirin and aspirin products:
tooth-brushes: and chap stick.
4. Junk – Ukraine is flooded with “junk.” Some is manufactured with outdated
Soviet equipment, while some are leftovers from an American’s yard sale and sent
as humanitarian aid. Some of the “junk” is brought by well-meaning guests who
thought they were coming to a third-world country. Be careful not to bring “junk”
to your host’s home. Bring something meaningful to you, it will in turn mean more
to your Ukrainian host.
5. Polaroid – A special gift is to take along a Polaroid instant camera with you and
give people you befriend an instant picture. Ukrainians love people, gatherings and
memorabilia. Your photos help them remember special times with fellow believers.
6. Good Gifts for Americans in Ukraine– Christian CD’s, Microwave Popcorn,
tootsie pops, root beer or Dr. Pepper, zip-lock freezer bags, marshmallows, pecans,
brown sugar, self-rising corn meal mix, Bisquick, packaged mixes (brownie,
muffin, cake, pie crust, corn meal or cornbread mix, Lipton rice and noodles
packages, French onion soup mix, etc), tuna in spring water, cheddar cheese, lowfat Velveeta cheese, tortilla chips, taco shells, uncooked tortillas, dry salsa mix,
peanut butter, grits, minute rice, snack mix, baking chocolate, milk or semichocolate chips, and Crisco Shortening STICKS.
7. Other Gifts Ideas – Enjoy good reading and giving it away. Take reading
materials with you for the long trip. The daily newspaper from your hometown or
state, the latest issue of your favorite magazines, and other reading materials for
adults and children would be most appreciated. Do not discard any novels or other
English material. Give them to the missionaries and be assured that the materials
will make their rounds among Americans in Ukraine. Most of the students at the
Seminary read English, so copies of “Home Life,” “Parent Life,” “Christian
Singles,” or other Sunday School materials could be useful to them. Also, SS
leaflets for children in the international Baptist Church and English speaking
schools would be good to take.
* 20. Some Do’s and Don’ts
1. Do not perform religious ceremonies such as baptisms, weddings or ordinations
without the local church’s approval.
2. Do not make commitments that you are not 100% sure you can immediately
keep. Likewise, only make promises you are 100% sure you are willing to pay for
(the entire project’s cost). A surprise gift is better than a broken promise.
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3. Do not interfere in internal conflicts. You only see part of any conflict. The
Ukrainian mindset/culture is vastly different than our American culture. Your best
bet is to stay out!
4. Do not ever think you understand the whole of any situation. It takes many
years and strategic advisors to make an informed decision. Please consult your
missionaries, they are your best resource and advocate if you have a question or
dilemma.
5. If you are not sure about what to do or how to act in a situation, do not hesitate
to seek counsel. You should inquire about a perceived problem with your
missionary, volunteer coordinator, interpreter or other person who you feel
adequately speaks your language.
6. Do not be late to organized events (at least make sure it is not your fault). Try to
be precise and punctual. Being organized is the best way to success. At the same
time, understand that nationals will likely be late. A Ukrainian’s time referent is not
the same as an American’s time referent. Be aware and do not become tense if one
or more of the nationals you are working with do not arrive at the set time. Not
only is their time referent different, everything the Ukrainian may have or have
contact with seems to work sporadically. The word of your trip needs to be
flexibility.
7. Do not set a standard for others to live up to after you leave. This means that if
you pay a translator $20 / hour, she will never be content working for anyone after
you leave and everyone will blame you for the loss of a good translator. Salaries
vary widely in Ukraine. Unskilled labor begins at about fifty cents a day and highly
skilled labors are paid about three to five dollars and hour. (Talk to your missionary
or Volunteer Coordinator about what foreigners pay, then pay people a fair wage.
If you want to give a personal gift, do so, but recognize it as a separate act.)
8. Do not insult or discourage Ukrainians by telling how much greener the grass is
on the other side. People will ask you about the cost of things in America and about
American salaries. A short honest answer may be misleading because they may not
consider all of the economic factors that are at work in America. (When asked
what was the price for a teenager going to a movie in America, someone answered,
“An hour’s salary.” And after some thought the Ukrainian answered, “The same
here.”)
9. Do not to enter the room of the opposite gender alone, EVER.
10. Do not touch a person of the opposite gender, EVER (shaking hands is
allowed).
11. Do not exhibit public displays of affection, even if with your spouse.
12. Do not put your feet up on a table or chair, this is very offensive to a Ukrainian.
13. Do not succumb to the “messiah complex.” Neither you nor your ministry is
the savior of Ukraine or of any project in Ukraine. Because there is a real
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possibility that you might give money to some pet cause, on occasion, Ukrainians
will put you on a pedestal and treat you with much more fanfare than would be the
case in America. This “attention” is addictive to some people and it can easily go to
a volunteer’s head.
14. Do not play cards. Ukrainian believers think only the heathen play cards.
15. Do keep your hands above the table at all times during meal time. Try to avoid,
however, placing your elbows on the table.
16. Do take time to enjoy and share in the life of Ukraine and its people.
17. Do get out and try as many new things as possible.
18. Do plan to carry mail back to be mailed in America; you will likely be asked.
* 21. Other Important Things You Need to Know About Ukraine
1. Be careful not to give any promises to anyone, unless you are absolutely
planning on being the one to follow through. This means if you even hint at
sending money or support, time or volunteer groups, you must be willing to take on
the full responsibility of the promise alone. Do not expect missionaries, the
International Mission Board or otherwise to back up your promises without clearing
it with the involved missionary and organizations first.
2. Be flexible. Things usually do not go as planned in this part of the world.
3. Age – To be a volunteer in Ukraine one must be at least a rising junior in high
school. This means a young person must be at least 15 years of age.
4. Generally, you should not make references to dating, or joke about boy-girl
relationships. Dating before marriage is not as common in Ukraine and reference to
it can be embarrassing.
5. Ukrainian Christians do not date casually. Romantic interest showed to another
person is taken very seriously, therefore courtship and engagement is a very short
process. (Well meaning guests have given Ukrainians the wrong idea. That being,
“I am going to take you home with me next week and marry you.”) Avoid this at all
costs!
6. Remember you are invited guests of the Ukrainian Baptists. Be gracious,
flexible and sensitive.
7. Ukrainians stand and pray before and after meals.
8. Christians in Ukraine do not use alcoholic beverages or any form of tobacco.
Please do not blemish the IMB’s witness and yours by participating in these vices.
9. In making purchases in a department store, typically you locate what you want
and determine the cost. You then take a piece of paper describing the product given
to you by a clerk to the store’s cashier. Pay the agreed upon amount and bring the
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ticket back to the clerk who gives you your purchase and rips your receipt. In
smaller stores you pay directly as you obtain merchandise.
10. Violent crime is low but thievery is common. Anything left unattended is
subject to being claimed by someone else. Therefore, do not leave anything you
don’t mind loosing on countertops or in crowded places. Try to keep all of your
belongings in your backpacks, carrying packs or front pockets.
11. Ukraine uses 220-volt electricity.
12. Outside lighting is often poor especially out of the cities so a small pocket
flashlight is handy.
13. Ukrainians have a different slant on history and folk medicine than Westerners.
Ukrainians have a significantly different world-view. Listen and do not degrade a
Ukrainian’s perspective, it may be different and not necessarily wrong.
14. Ukrainian believers are not necessarily at your level of biblical understanding.
We ask that you do not attempt to teach classes like Experiencing God in one week.
Classes that take Americans twelve and thirteen weeks with significant discussion
and processing time may well be too heavy for the current common Ukrainian
believer. Also, there is not yet adequate translations for Experiencing God and
other classes, thus, we ask you only teach this sort of program if you are working
with a missionary who requests you to do so.
15. Some places do not have hot water or indoor toilets. It is not a bad idea to
carry a small supply of toilet paper for visits to the “squatty potty.” In the larger
cities toilet paper is more available, but it isn’t the squeeze fresh Charmin you are
used to.
16. People are generally not known to be “line-makers.” That is, Ukrainians do not
usually form lines to pay, choose or pick up merchandise. Ukrainians often squeeze
up to the counter from multiple directions. If you are not assertive, you will
occasionally find yourself left out.
* 22. Debrief (What to think about when arrive back to the United
States)
1. You have experienced Ukraine, its people, and life. You are on your way home
to share your experiences with others. We ask that you take time and prayerfully
consider how God has worked in your life on this volunteer trip. Answer the
following questions to prepare yourself to be a witness to your family, friends and
neighbors concerning the work God is doing.
a. What has this missionary experience taught me about my relationship to God?
b.
c. What has this experience taught me about my relationship to other Christians?
d.
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e. What has this experience taught me about my relationship to the lost and hurting people of
this world?
f.
g. What has God revealed to me that He wants me to do for Him when I return home in order
to bring honor and glory for Him?
* 23. APPENDIX #1
Help That Hurts
From the Rankin File by Jerry Rankin in the August ’97 Commission magazine
We are in an era of increased involvement in international missions. Partnerships and volunteer
projects continue to multiply, and that is good. It is our desire to mobilize the resources and potential of
churches, associations, state conventions and every Baptist entity to reach a lost world for Jesus Christ.
However, Americans often are unprepared for the poverty and economic disparity they find
overseas. It is commendable that many respond with a compassionate desire to help out of the abundance of
their Western affluence. But many are blind to the dangers of a valid spiritual ministry degenerating into
material assistance, and how creating dependency can be detrimental to the health and growth of a church.
We are firmly committed to indigenous methods in our work of evangelism and church planting
overseas. This means that mission efforts must produce churches that can exist, grow and multiply within
their own culture and economy without any dependence on foreign resources.
Over many years of missionary work around the world, missionaries have recognized it is a mistake
to try to accelerate growth by an infusion of financial aid to build churches and support pastors. The result is
usually a welfare mentality. Well-intended financial assistance too often creates dependence and handicaps
the initiative and faith essential for spontaneous growth.
One thing inevitably occurs when Americans subsidize the work of churches and pastors on the
mission field: Potential growth is stalled because of a mind-set that it can’t be done unless an overseas
benefactor provides the funds. The congregation loses a sense of ownership and therefore ceases to be
responsible since others provide for the financial needs of the pastor or the Church.
Jealousy often develops among the pastors and churches who don’t receive assistance toward those
who develop a pipeline of support from the U.S. through their contacts with volunteers and others.
Cooperation between churches diminishes since they no longer need to work together in mutual
support, encouragement and interdependency.
In the long-term, support breeds resentment, especially if the support is not sustained indefinitely,
because it creates a patronizing dependency. The donor is under the illusion of assisting the chordate just
until it can grow to self-support, but that seldom happens. People are deprived of growing in faith, learning
to depend on God and discovering that He is sufficient for all their needs.
Subsidy propagates a Western model of a church that sees a building and a paid pastor as essential
rather than encouraging a reproducible biblical model of the church as gathered believers responsible to and
for their own leadership and facilities.
The work of the missionary is undercut in his effort to minister in a spiritual partnership since he is
seen as uncaring in not providing the same material and financial aid.
Explosive growth in China, a 50 percent annual church growth rate in Malawi, 73 churches established in
Cambodia in the last four years, and similar advances around the world would never have occurred if a
pattern of subsidy and dependence had been created. Unfortunately, well-intentioned help on many fields
has handicapped long-term potential growth.
* 24. APPENDIX #2
The Silver Brace, by D. Leslie Hill
The barrio (village) of Kapatagan does not appear to be important to outsiders. The dusty or muddy road leading to it
from the highway discourages most people from passing to see it, unless they have family or business there.
However, Kapatagan stands as home and therefore a place of love to those who live among its trees and flowers.
The houses were made of wooden or concrete block walls with galvanized iron or nipa palm roofs. Most people earn
their living by farming or buying and selling the things Kapatagan families need.
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Tragedy struck suddenly against two families of the quiet barrio. Nine-year-old Juan de la Cruz and Mario Munoz,
who was nearly nine, suffered the ravages of polio just a few days apart. Parental concern and skilled medical help
saved the boys’ lives, but each lost the use of a leg. The children’s crippled condition brought sadness to the two
homes. The parents, thankful their children lived, accepted the events as “God’s will.”
Fortunately, Juan de la Cruz had a well-to-do uncle in Manila who wanted to help. The doctor had not given much
hope that either Mario or Juan would walk again. He had mentioned that a brace might help and that he had heard
about the benefits of a massage and exercise program. When Juan’s father told his brother a brace might help Juan to
stand and walk, the uncle offered to pay the costs.
Juan’s immediate transformation startled the barrio. A week or two after the doctor fitted the brace, Juan’s friends
and neighbors saw him come down the path walking in a slow stiff manner.
For a while Juan continued to visit his friend Mario. He felt sorry that Mario had no rich uncle to help him get a
brace. But Juan soon got tired of visiting when Mario couldn’t walk around like he could. Besides, Mario’s old tia
(aunt), Maria, always seemed to interfere with their playing. She would say that it was time for Mario’s exercises or
massage. As Juan left, he sometimes heard Mario cry out as his tia pulled on his leg to help him straighten it out.
Some of the neighbors talked about how different the two situations were. They exclaimed over the goodness of
Juan’s uncle, whom they would see walking slowly so that Juan in his stiff brace could keep up. Then they would
click their tongues over Mario’s unhappy state. They felt his aunt was cruel to keep up massaging Mario’s leg. She
would pull and insist that Mario straighten his leg all the way. At times when he hurt a lot, Mario cried out for a silver
brace like Juan’s. Tia Maria, aching for her nephew, would always answer, “Mario, God put the stuff inside you that
will make your leg strong so you can walk. We just have to exercise it and pray for God’s help.”
A short time later, because the Munoz farm stood some distance from the barrio, the Munoz family decided to move
there. Then Tia Maria could help farm and Mario could help around the house. Also, much to Mario’s unhappiness,
Tia Maria could continue massaging his leg, and helping him to exercise it. The day of their move, Mario saw Juan
walking his slow, awkward way down the path. The sun glistened on Juan’s brace, making it shine like real silver.
Tears came to Mario’s eyes as he ached to walk and no longer to suffer the pain of the daily massaging and exercise.
“If only I had a rich uncle who would give me a silver brace!” he cried inside.
Two years passed. Mario did not come to the barrio or see Juan because the Munoz family could get to the highway
much more easily by another road. However, a September typhoon washed out their usual road. Juan saw his old
friend Mario, sitting in the back of a bus stopped at the Kapatagan waiting shed. Juan hobbled over to grab Mario’s
hand. Mario grinned back at Juan, slid from his seat, jumped out of the bus and slapped Juan on the shoulder. At first
Juan did not realize the amazing fact - Mario had walked around the end of the bus! Maybe he limped a little, but he
was walking. Before Juan could ask what happened, Tia Maria called Mario and he turned to run after her.
Juan tried to keep up with him, awkwardly hobbling down the path aided by his trusty brace. the morning sun
glistened on it gave it a silvery sheen. Its flashes of brightness reminded the neighbors again of Juan'’ gracious rich
uncle and his benevolent care. But Juan felt great pain and sorrow. Ashamed to cry out his burning thought he could
only question in his mind, “Why can Mario walk, even run? All Mario had was a strict tia who had insisted on those
painful daily massages and exercises. With his own bright silver brace, why did he continue to hobble as from the
first?” He remembered that his father had talked about a new kind of brace that might help his leg more. He needed a
larger one anyway. He could ask his uncle for a new brace and then he could run like Mario!
Anyone Who Wants to Give to a Ukrainian Church/Project Needs to Ask:
1. Does the Question, “Will the money or assistance I give encourage or block the
development process to self-sufficiency?”
2. Who can assist us in discerning the kind of aid or subsidy plan to use?
3. Do we find biblical support for the idea that spiritual development demands
material commitment on the part of all believers?
4. Is our goal to plant churches that reproduce themselves? If so, can a church that
is funded by outside monies show another church how to start a church from
scratch?
5. If our goal is to plant churches, do we need a strategy for helping Ukrainian
churches that does not create an attitude of dependence?
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* 25. APPENDIX #3
RABBITS FOOT RELIGION:
by Dale Ledbetter, Missionary in Odessa, Ukraine
INTRODUCTION
Literally thousands from the west have had the opportunity to visit Eastern Europe over the past few years. If one were to
add up all of those who made a commitment to Christ, according to reported statistics, then it would total over half the
population of the former Soviet Union. Unfortunately, only a very small percentage of these ever attend church. The basis
for these conflicting reports can not simply be blamed on poor follow-up. Ignorance about the spiritual worldview of those
living under the influence of the Russian Orthodox Church must also be considered.
Russian Orthodoxy can by summarized by three “M's", mysterious, mystical, and magical. The sacraments are referred to as
mysteries and much of the popular understanding of a person’s relationship to God through rituals is akin to mysticism and
magic. Just as a child might believe his rabbit’s foot brings good luck, so is the popular understanding of faith in Orthodoxy.
SOURCE OF AUTHORITY
Tradition is seen as the one and only true source of authority. The Bible is held in high regard but only as a product or result
of tradition. In fact, it is often treated like an icon by the general populace.
THEOLOGICAL ISSUES
Fall of Man – Adam and Eve were not created perfect. They did not fall into grave sin. They simply took a wrong turn
which forfeited their ability to reach full fellowship with God.
Salvation – Salvation is thought of in terms of theosis or deification (becoming god). The goal is to reclaim the path of
theosis forfeited at the fall. Participation in the sacraments, prayer, fasting, and other works are necessary means for this
goal. There is little concern over the broken relationship with God due to sin in our lives.
Atonement – Christ’s sacrifice and victory over Satan gives man the opportunity to continue on the path of theosis. Payment
for man’s sin is considered a minor issue.
Grace – “Unmerited favor” is not found in the Orthodox concept of grace. Grace is the activities or energies of God, through
the Orthodox Church, which lead to deification of believers. A person receives grace by partaking of the sacraments and by
human effort. The process begins at one’s baptism, is maintained with penance, and achieved temporarily through
participation in the Eucharist (Lord’s Supper) when the participant literally becomes one with Christ. Interestingly, personal
faith is not necessary. Simple (voluntarily or involuntarily) participation in the sacraments gives grace to the individual.
Church – The Church is not simply a body of called out believers. It is not simply a building. The Church is literally God
Incarnate through the person of the Holy Spirit. It is heaven on earth. Salvation can not take place outside of the Orthodox
Church.
SAINTS, ICONS, AND RELICS
Saints are thought of as intercessors and protectors. They are believed to pray for the Orthodox believer just like Protestant
believers pray for each other today. Mary is revered above all others because she, as the Mother of God, is the only one
who most completely achieved the goal of theosis.
Orthodoxy is a very ritualistic religion filled with sights, smells, and sounds. Icons are thought of as “windows to the divine
world” and play a major role in these rituals. They not only represent the person of their image, but actually are the essence
of that person. In other words, when a person lights a candle, kisses, or says a prayer in front of an icon or relic, they are
asking the help of that person to solve personal problems and achieve theosis.
PRACTICAL ISSUES
People living under the influence of the Russian Orthodox Church view Christianity as a set of rituals that must be
accomplished in order to mystically and magically receive mysterious grace from God. A personal relationship with God is
not considered important or even necessary.
With this in mind, standard western methods of witnessing such as EE, CWT, The Four Spiritual Laws, The Roman Road,
etc. all fall short of communicating the true meaning of the gospel. The people hear the words but interpret it through their
cultural and religious experiences. They perceive the idea of praying a sinner’s prayer as nothing more than a Protestant
ritual that might help them. In fact, they will often readily and willingly pray a sinner’s prayer even without hearing the
gospel message. Certainly, some understand and genuine salvation does take place. In most cases, however, their lives do
not change and they do not embrace Jesus Christ as Lord and Savior. In other words, the only thing that they perceive they
are doing is to add what they believe to be a Protestant ritual to their Orthodox ones.
SUMMARY
Russian Orthodoxy is not Roman Catholicism. It is a very mystical and ritualistic religion. Praying to icons, lighting
candles, kissing caskets of dead saints, burning incense, chants, and other rituals are all means to the path of theosis. In
addition, there are three major issues that surface which differ from Protestant theology:
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1. Man’s sinful condition - He only took a wrong turn off the path of deification.
2. Grace – It is simply God’s activities and work through the Church’s rituals. It is not unmerited favor.
3. Salvation – The goal is to obtain deification without concern for justification.
STRATEGY AND RESPONSE
The people who live under the influence of the Russian Orthodox Church do not have to be convinced of the basics tenets of
Christianity. The average person on the street usually knows something about the fact that God created the world, man is
sinful, Jesus was born of a virgin and lived a perfect life, died on a cross, and rose again. Unlike most people from the west,
he does not have to be convinced he is a sinner and headed to hell.
If traditional western methods fall short, how can we communicate the true gospel to them? What is a
proper strategy and method of spreading the message of salvation among these people? With this in mind, the following
steps are highly recommended:
1. Visitors to this part of the world must come with a servant’s attitude. Self-serving agendas and quick
fixes are not the answer. You must spend quality time with the people. They are very inquisitive by nature and would like
to speak with you at length. Mass evangelistic methods should only be used as a tool to gather interested people into more
intimate follow-up discussions. Successes should be measured not only by the number of people who indicate decisions for
Christ but by the quality of the seed planted as well.
2.
Realize that most of the people you will witness to do not attend any church. They will not be rooted in their faith.
With this in mind, the subject of Orthodox beliefs will likely never surface. Should the subject come up, it is best never to
argue. There are only two possible results to arguing. First, you could lose the argument and lose all credibility. Second,
even if you win the argument, you destroy their self-esteem. Simply emphasize the positive aspects of the gospel message.
3. Please realize that none of us are experts on the complicated subject of Russian Orthodoxy. This summary is only the
tip of the iceberg. The purpose of sharing this is to acquaint you with the worldview and mind-set of our target audience. It
is not meant as ammunition for a frontal attack on Orthodoxy.
4.
The western method of presenting the gospel must be modified. Spend less time telling the basic tenets
of the faith and spend more time encouraging them to have a personal relationship with the Lord. Most western methods
emphasize the free gift of salvation and saying a sinner’s prayer. Certainly, these issues are genuine, but much more
emphasis must be placed on repentance and Lordship. Some suggested passages on the theme of repentance are: Matthew
4:17; Luke 13:3,5; and Acts 17:30. Emphasize the fact that God forgives us completely and places us in a position of
acceptance immediately upon our repentance. Emphasize that grace is a gift from God (Eph. 2:8,9) that can not be earned or
deserved. Explain how Christ’s sacrifice restores us into an immediate fellowship with God. Explain how grace is
immediately received through faith and not by works (Titus 3:5). Help them understand that the decision of salvation is a
life-changing event, not simply a ritual.
5.
In a positive way, emphasize that we can know God personally. We have access to Him through the work that
Jesus did on the cross and the Holy Spirit’s work today. If the issue arises, do not negate their belief in prayers to icons, etc.
Simply teach them there is a better way. Explain that we have God’s Spirit interceding for us (Romans 8:26). Stress that
since we have direct access to God through Christ’s work, there is no need to have another intercessor to do the same.
6. Please make contact with a local Baptist or Protestant church in the area in advance and make specific plans to invite
interested individuals to this church. It would be a good idea to have the address and contact information of the church
readily available.
7.
Depend on the Holy Spirit for wisdom in each situation.
* 26. APPENDIX #5 -- CUSTOMS REGULATIONS
According to the resolution of the Cabinet of Ministers of Ukraine the following items can be imported
to Ukraine tax-free*:
Food products; pharmaceuticals (certified in Ukraine); clothing; shoes; bed linens; and articles of personal
hygiene. If it is obvious that the number of items brought in is unreasonable and exceeds the quantity necessary
for an individual user, your items will have to be cleared through the customs as commercial cargo and subject to
duty (tax).
Goods subject to customs duties* (if you plan on giving or selling the following items):
Radio equipment (TV sets, video players and VCR, computers, radio telephones, etc.) - duty up to 20%;
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Household appliances (fridges, washing machines, sewing machines, stoves, etc.) - duty up to 20%;
Genuine leather and fur (new) and other luxury items - duty up to 50%;
Cosmetics - duty up to 20%
Compact discs, tapes - duty up to 10%.
Goods prohibited from importation to Ukraine:
Weapons, ammunition, drugs; radioactive substances, poisons and explosives, cellular telephones (those not
certified in Ukraine), and pornography.
*Customs may allow entry of products like pharmaceuticals, cosmetics, video tapes, leather goods, compact discs provided
the luggage contains no more than five of a kind of any one pharmaceutical and one of a kind of the others. The Customs
Agent wants to know you are not bringing the products in to make a profit. All items that are your own personal items
should be claimed as such.
* 27. APPENDIX #6
THE ODESSA AIRPORT
These steps are not meant to be all inclusive. They are just a guide. Your experience may be different. Things do change
quite frequently.
Arrival
1. Hopefully, the airline will give you a declaration form in English before you land. You should fill the form out
completely, sign it and date it. You should make sure you declare any valuable items such as video cameras, jewelry,
computers, cell phones, etc. (if you want to avoid paying tax on them upon your departure).
2. As you deplane, an immigration officer will check your passport to see if you have a visa, etc. He will give you a pass
indicating whether you may go to the Passport Control Line 1 or 2 (A or B).
3. You will board a bus which takes you to the terminal. If you wish, you may board one of the VIP vans at this time and
pay approximately $30 for special treatment throughout the process. We do not suggest this unless you have extenuating
circumstances requiring special help.
4. If you ride near the door of the bus on the passenger/right side, you will have a slight advantage when it comes to the
ensuing long customs lines. You will enter the terminal and will notice “Passport Control 1 and 2” straight ahead. You will
also notice to your left a small booth that sells the required “Emergency Health Care Insurance”. You can not enter the
country without this insurance. Do this BEFORE you can go through “Passport Control”. Simply tell the worker how long
you will be staying. The cost is determined by your length of stay in country.
After purchasing the medical insurance, get in the passport control line designated by the pass you received in step two; A or
B. The immigration officer will want to see your passport with the appropriate visa stamped in it. You can not enter the
country without a visa. He will return your passport with a small piece of paper called an “exit”. Do not lose this or any
other paperwork you receive.
Hint: If you are part of group, the group can go ahead and get in the “Passport Control” line and then take turns buying the
health insurance. You do not want to do this if you are in the front of the line however because you might be called upon
before you are able to purchase the insurance.
Note: In Ukraine, there is less personal space than in America. This means you will encounter culturally acceptable
elbowing, leaning, and slight pushing. This is allowed and not considered rude.
5. Luggage claim is to your left “before” the metal detectors. Retrieve your luggage, then show an officer your “luggage
claim” stickers the airline issued you when you checked your luggage. There are some “helpers” at this point who would
love to carry your luggage for you. These “helpers” drive Mercedes’ and BMWs for a reason, they severely overcharge you,
so if you are able, it is best to carry your own luggage. Sorry, no carts are available at this time. Do not worry, however,
you are only 20 yards from the lobby where your host is waiting.
Lost luggage – You need to tell the custom’s officer in step #6 that you are missing luggage. This is for documentation
purposes only. Lost claims are filed in the airline office in the lobby. Your host will help you with filing as needed.
6. Pass your luggage through the metal detectors and then go to the next available “customs inspector”. He will look at and
stamp your declaration form and perhaps ask you some questions. He may want you to open your luggage. If you are
carrying large amounts of cash, he may want to see it; perhaps in a private room. This is standard procedure; don’t panic.
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7. Make sure you have ALL your documents and then take your luggage through the double doors through a mass of
humanity. Please know that 99.9 percent of those at the door are taxi drivers asking you if you need a ride. Simply smile
and politely say “No” or “Nyet.” Your host will meet you and give you further instructions.
Note: Watch your possessions. It’s amazing how fast they can walk away by themselves in a crowd.
Departure
Note: Earliest check-in is 2 hours before the scheduled departure. Latest check-in is 1 hour before departure. There is
nothing of interest beyond check-in so take this opportunity to say your farewells, etc.
Minimum documentation for a smooth exit:
> The declaration form you filled out when you entered
> A new declaration form (filled out)
> Your Passport
> Airline ticket
> Small piece of paper – “exit”
1. Upon entering the airport, fill out a “declaration form” similar to the one you did when arriving. English copies are
sometimes available. You are not officially allowed to take out Ukrainian currency, antiques, or works of art. Write down
the exact sum of cash you are carrying. There is no problem if you are taking out less than you brought in. A scale is
available for concerns about overweight luggage. Note: 70 lbs. = 32 kgs.
2. Check-in and inspection – The first worker wants to see your passport and airline ticket. The officer at the metal detector
is looking for dangerous and/or suspicious items. NEVER joke! If he asks you to open something, politely oblige. If he
questions something as being an art object for example, you may plead your case to the custom’s officer in the next step.
3. Customs control – The officer will want to see your old and new declaration forms. He may ask you some questions or
ask you to open some of your luggage. It is simply his job, don’t panic. If something questionable should arise, the longer
you talk with him the less likely he will require “duty or tax” from you. Be firm but polite.
FYI – The Soviet Union no longer exists. Therefore, artifacts with its insignia do not fall under Ukraine’s laws. Of course,
if the inspector thinks it does, its his word against yours.
4. Luggage check-in – You will receive your boarding pass at this time.
5. Passport control – You officially leave the country. He will want to see your passport, the small piece of paper called an
“exit” and your boarding pass.
6. Board the bus to the plane. Before going up the ramp, an immigration officer will want to see your passport again.
* 28. APPENDIX #7
Everyday Russian Phrases
Yes – Dah
No – Nyet
Thank you – spa-SEE-ba
Please – pa-ZHA-lis-tah
Good morning – DOH-bra-yeh oo-trah
Good afternoon – DOH-bree D'yen
Good evening – DOH-bree VYH-cher
Good night – spa-KOY-noy NO-chee
My name is (your name) – meh-N'YA za-VOOT (your name)
What is your name? – kak VAS za-VOOT
It's a pleasure (to meet you) – O-chen pri-AT-nah
Help – pa-ma-GHEE-t'yeh
Help me please – pa-ma-GHEE-t'yeh Men-yeh pa-ZHA-lis-tah
I don't understand – Ya nee pa-nee-MA-yew
I don't speak Russian – Ya nee ga-vahr-YOO pa-ROOS-kee
Where is the hotel "......" gd'yeh gah STEE nee tsa "......."?
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Where is the toilet? – gd'yeh twahl-YET?
I am sick – (if you are a male) ya BOH-L'yehn (if you are a female) ya bohl-NIGH-yah
Danger – ah-PA-sna
Stop – "STOWP" (long "O" sound) or ah-sta-nah-VEE-the
I am a believer – Ya Ve-roo-yoosh'ch-eey
Brother (in Christ) – BRAHT
Sister (in Christ) – see-STRA
God – BO-gh
Jesus Christ – EE-EE-sus KH-rees-tohs
Salvation – SPAH-seh-nee-YEH
* 29. Welcome to Odessa – Ray’s Manuel
The following material is provided by Ukrainian leaders having experience with foreigners and by some career
missionaries in Odessa, Ukraine. This material is intended to assist “short-term” workers in Odessa and the
Odessa region. We offer this information as general guidelines only, realizing that each specific situation
requires its own special adaptation.
We hope to provide information that will assist in answering many of the questions often asked by short-term
visitors as well as provide cultural information that will help make your stay in Ukraine more beneficial to the
work of our Lord.
This material is updated periodically and is offered to a wide variety of short-term guests. Below is a
partial listing of some of the contributors.
Note from the editor: The individuals listed above have full-time ministries and may not be available
for further assistance. Any needs prior to your arrival should be worked out in advance with the
organization issuing your invitation. This individual or organization should also be responsible for your
needs in the country.
* 30. Where Am I?
1. Ukraine is an independent country that was once a republic in the Soviet Union.
It is second largest in size, next to Russia, and has a population of approximately 52
million people spread out over a country about the size of the state of Texas.
Ukraine is probably best known for its nuclear accident at Chernobyl, which is
located more than 300 miles north of Odessa. Ukraine is also home to the famous
Black Sea Fleet. Many people mistakenly refer to the country as Russia. It is not.
It is a separate and independent country.
2. The country is divided into twenty-five regions called “oblasts.” Odessa is the
name of both a city and the name of the oblast in which that city is located. The
oblast of Odessa is “L” shaped and is approximately 250 miles in length and 70
miles wide, and contains about three and a half million people.
3. The city of Odessa is located within the Odessa Oblast and is on the Black Sea.
The city of Odessa is more compact than American cities and is home to over one
and a half million people. The train station and souvenir area are located in the
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center of the city and Odessa Theological Seminary is located 17 kilometers north
on the northern edge of the city.
4. Ukraine is not the jungle of Africa, and even though they appreciate foreign
assistance, they have much to offer to foreigners. Almost anything desired can be
acquired in Odessa including computers, video cameras, chocolates, dishwashers,
and English newspapers. (Many of these things, however, are outside the means of
many Ukrainians.)
* 31. Church, Church, and More Church
1. This document is intended for short-term workers who are here because of
religious reasons, so let us talk about church. Church services are usually held on
Sunday morning, Sunday evening, and may be held on Sunday afternoons,
Wednesday evenings, Friday mornings, and at any other time. As a general rule,
services will last for two hours and will include two/three sermons, several choir
numbers, and poetry.
2. Foreigners - Foreign guests usually arrive, accompanied by a translator, and are
introduced to the pastor. If you are with a group of visitors you may have assigned
seating at the front of the auditorium or on the platform. Church bulletins are not
used, but the pastor will plan the order of the service just before it begins.
Foreigners will often be asked to preach or bring a greeting, but this request will
often occur just before the beginning of the service. (so be prepared) Foreigners
may also bring special music, but it should be of good quality. If you plan to use
cassette accompaniment, you should provide the cassette player. Piano
accompaniment is available in many churches, but cassettes are not normally used
by Ukrainians. You will be told at what point in the service you are to participate.
3. Order of Service - The order of service varies but includes sermons,
congregational singing, choir specials, solos, poetry, greetings, prayers, invitation,
and announcements.
4. Singing - Most church singing will be in the Russian language, but the Ukrainian
language is used in some areas. A few songs are set to English and American tunes.
Americans who hum or sing loudly in English during a Russian song service,
should consider that their “praise to God” may be disruptive to His people.
5. Choir - The choir occupies a central place in the worship service. It is usually in
the center of the stage and has a very prominent place in the heart of the people.
6. Sunday School - Some congregations have Sunday School for children during
the worship service, but this usually is only during the school year. Adult Sunday
School is very rare. Children are allowed to move around during the service.
7. Communion – The Lord’s Supper is typically served on the first Sunday of the
month. Real wine is used and is often served from a common cup. Christians stand
when they receive the elements and show great reverence by not allowing crumbs to
fall to the floor.
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8. Time – Most services last at least two hours, but time is not as critical as in
Western culture.
9. Invitation and Repentance – Even though there are three sermons, a single
invitation will be given at end of the service by the Ukrainian pastor and there will
be an invitation hymn. People wishing to respond walk to the front of the church
and “repent.” This usually includes kneeling and paying, and is often accompanied
by tears. This person will then go through a series of classes and be baptized.
10. Conversions – People respond to an invitation for different reasons and with
different levels of understanding. People with little church background, may be
very willing to come forward and “pray” or pray a “sinners prayer” with no real
understanding or intention of making a commitment to the Lordship of Jesus Christ.
People are willing to pray and say that they are a sinner, and that they need Jesus
with no intention of living for Him. Sometimes people respond to an invitation
many times, or out of curiosity, or because of what they hope to receive in return for
their response. (This is especially true with street evangelism.) Therefore,
foreigners should be especially cautious about giving these people an assurance of
salvation that may not be accepted by the local church. (Foreign reports of
conversions in Ukraine exceed 50% of the population of Ukraine, but in reality only
about 1% are in Evangelical churches.)
11. Tracts – In American culture most non-Christians have a basic understanding
of the Christian message. This is not true in Ukraine. The average person on the
street has many preliminary questions that need to be dealt with and thought over
before the basic Christian message can be intelligently considered, therefore, the
use of tracts in Ukraine is more limited than in a “Christian” culture. Many people
associate tracts with cults, therefore, some Ukrainian Christians do not view tracts
as a respectable form of evangelism. There also exist the concern that in some
cases tracts are viewed as “Western” or as “propaganda” and therefore should not
be taken seriously.
* 32. Other Churches
1. The Orthodox Church is the main church of the land, although there are other
smaller Protestant groups. Evangelicals are said to make up one percent of the
population in some areas. Among the Protestant groups, the Union of Evangelical
Christian-Baptists is the largest group. Apart from this group, there exist
unregistered Baptists as well as autonomous Baptists. (Odessa Theological
Seminary and all the contributors to this document are associated with the
registered Baptist Union.) The word “Evangelical Christian Baptist” has a more
general meaning than it would in America.
2. There are Pentecostal and Charismatic groups which generally are considered
different. Seventh Day Adventists also have a number of churches. Cults including
Jehovah’s Witnesses, Mormons, New Age, and the Unification Church are
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common. There are other cults and occult groups, some of which are indigenous or
who have come from Eastern or Western nations.
3. When non-Christians think of Church they think of the Orthodox Church. The
Orthodox way of thinking has shaped Russian culture in Ukraine just as Protestant
Christianity has shaped American culture. The Orthodox do not view us as
“brothers and sisters” even though we view them as “cousins.” Orthodox services
are more liturgical, ritualistic, and mystical. The word of the Orthodox priest
carries very much weight. The Orthodox Church is opposed to the idea of
“separation of Church and State” and is often opposed to foreign missionary activity
in “their” country. Therefore, foreign guest should not unduly agitate this tension.
4. Few foreigners have a clear understanding of the Orthodox Church or its beliefs,
practices, or views. We should be very polite and never condemnatory when
talking about “traditions”. Many people whom we would consider “lost,” view
themselves as very religious.
* 33. Preaching
1. Your first time is not their first time. Most of the people in the congregation
have heard many foreign preachers.
2. If you are preaching in a church building, approximately 90% of the people will
already be Christians. Foreigners often like to bring a “simple basic gospel
presentation”. When this is done repeatedly to believers, foreign preaching runs the
risk of being viewed as “simplistic” and “shallow.” It is a good idea to focus on
believers, instead of non-Christians when speaking in churches.
3. Jokes are not normally considered appropriate for use in sermons. Many
American jokes do not translate into Russian.
4. Alliteration as a preaching device should not be relied upon, as the resulting
translated word will not likely begin with the same letter.
5. The Russian translation of the Bible used by most people is very old and some
words are archaic and difficult to understand. Some words have different meanings
than our English translations.
6. It is considered too casual to sit in church with your legs crossed in a big “4.”
Crossing your legs is appropriate, but just don’t prop your foot up on your knee.
7. You may be asked to give a message ranging from 10 to 20 minutes, including
translation. (normal) It is difficult for a congregation to listen to a sermon through
translation, therefore, if you speak too long, it is usually counterproductive.
Remember there are two other sermons.
8. “Is there a word from God?” This is the question the congregation is wondering.
They will politely listen to you babble on about your trip, but they have come to
hear a word from God, so get down to business. It is best to preach from a single
passage and on a single idea from that passage. The translator will read the
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Scripture in Russian only to save time. You do not need to “warm up” the audience.
The people have come to hear a Word from God. Save your personal comments for
private discussions and informal times.
9. Stay away from illustrations that are only understandable in affluent Western
cultures, such as riding in a car, airplane, or dining out. Simple illustrations from
Scripture are best.
10. It is best to skip over place names that have no meaning and will prove difficult
in translation. (“I am from the Second United Trinity and Holiness Church of
WaterValley, Mississippi,” verses “I am from the state of Mississippi.”)
11. Often a time of prayer is to follow the sermon. If this is the case, the sermon
concludes by you saying, “Let us pray,” at which time members of the congregation
may pray out loud and after one or two people pray, you will close. It may be that
no one from the congregation prays and you just close the prayer.
12. It is a good idea to go over or give your translator a copy of your notes before
the sermon. There is a wide range of ability when it comes to translators. Many
translators will not be familiar with “King James language.” In some cases your
translator will be a well-trained preacher and will be familiar with his culture. (That
is a nice way of saying that your translator may be a better preacher than you are,
especially in his own language and culture.)
13. Ukrainian Christians are traditionally pacifistic and have difficulties
understanding how a Christian can have a military career, work for the CIA, or hold
certain “violent” jobs. Therefore it is often best to avoid these kinds of illustrations
and issues. The issue of divorce is another subject often best left untouched by
foreigners.
14. Ukrainians tend to be more reverent during worship. This is reflected by not
laying the Bible on the floor, not preaching with hands in one’s pockets, and etc.
* 34. Dress
1. For Church – Ukrainians dress up for church and other public occasions. This
means dress pants and a tie. A sport coat is usually worn when preaching but is not
required in hot weather. Women should wear a dress but the length of dress is no
longer an issue. Many women do not wear pantyhose in hot weather. Often,
Americans are viewed as an example and role model.
2. Casual – Casual clothes are worn on the street and in day-to-day life. Ukrainians
sometimes wear darker clothes with less color than Americans do. You will be
recognizable by your style of dress.
3. Special Functions – Special occasions such as birthday parties, guests over for
dinner, and meetings are normally dressier than in America.
4. Head Coverings – The Ukrainian custom is for married women to cover their
heads when praying or in a “house of prayer” which is a church. This is the
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“Ukrainian” custom and they understand that Americans do not follow this custom,
however they appreciate, but do not require, American respect of this custom.
Americans should understand this custom before trying to follow it because there
are certain “styles” of head covering that are followed. If you intend to cover your
head, it is a good idea to talk with someone who lives in Ukrainian culture and who
covers her head each week.
5. Walking – Good shoes and comfortable clothes are necessary for walking. You
may do more walking than you are accustomed to, so be comfortable.
6. Ukrainians, especially Christians, wear less makeup and jewelry than Americans
do.
* 35. Teaching Classes
1. Unless your Russian is very good, you will be using a translator, therefore typed
notes are helpful. It is best to go over your lecture notes with your translator at least
one day before your lecture.
2. Handouts and outlines may be submitted before class for translation and
photocopying. (This takes time and prior arrangement.)
3. The pace of the material covered will be slower because of translation and the
need to make cultural explanations.
4. Reading assignments are normal and you should be aware of the material
available in the library in both English and in Russian.
5. Books are a nice gift for students. Many books may be purchased in Ukraine or
brought from the States.
6. It is a good idea to invite your students to your room for tea after class to get to
know them.
7. Visiting professors often have much “free time” especially on the weekend,
which can be scheduled, if planned in advance.
* 36. Promises to Help
1. Before arriving in Ukraine, it is a good idea to think about what commitments
you or your church may wish to make.
2. Some Ukrainians view foreigners as “sponsors.” You will likely be asked to
assist in some needy project. This is good and one helpful part foreigners can play
in the work of the Kingdom in Ukraine. But, know how to say “NO” and how to
say it again and again. Also, do not make commitments that you are not 100% sure
you can immediately keep. A surprise gift is better than a broken promise. Both
culture and language have played a part in foreigners making promises they were
not able to kept. Below are some definitions:
3. “Yes” means “I will give it right now”
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4. “Maybe” means “Yes”
5. “I will think about it” means “Yes”
6. “We will see” means “Yes”
7. “No” means “there is still hope”
8. “NO! NO! Absolutely NOT!” means “You should ask again later”
9. You will be presented with great needs, both on a personal level and a church
level. Your Christian compassion and American philanthropy will make you aware
of situations that could be helped by your generosity. Many are legitimate, but all
are not, and rarely is money a real solution.
10. As a foreigner all that you see and hear; the life, words, images, situations, and
information are completely controlled by those who might benefit from your
generosity. As independent Westerners, we are accustomed to being able to
evaluate a situation and decide how to use our money. Some individuals have been
known to present “heart breaking” situations to every foreigner who would lend
them an ear. Others, including church leaders, have presented the same need to
many potential donors without informing those donors of duplicate gifts. Checking
with a resident missionary might aid in the wise stewardship of God’s money.
11. When you have had a life-changing experience in a warm and hospitable
Ukrainian home, it is natural for you to say to your Ukrainian host family, “Come
and stay with me some time.” This politeness is often misunderstood to mean you
will help a Ukrainian family to get to the States to visit with you. The process for
you to visit Ukraine is relatively easy compared to what is required for a Ukrainian
to visit America. The illegal immigration of Ukrainians to the United States is very
high, causing the State Department to be very strict on issuing Ukrainians visas to
visit the United States.
* 37. Working With a Translator
1. Need a Translator? – Probably. Compound or complex sentences should be
avoided. It is not just the words, but Russian sentence structure is also different.
Sentences that are short are easier to translate and probably will be more accurate.
(This last sentence would probably not be understood by an interpreter. It has an
implied ending rather than a stated ending. They would ask, more accurate than
what?) The vocabulary uses should consist of words commonly used in the
English language. There are many biblical terms and names with which some
interpreters will not be familiar, especially in the Old Testament. Words with
several meanings should be avoided whenever possible.
2. What is Expected – A translator is expected to take what you communicate in
English and communicate that in the Russian language. This will involve change.
A translator expects to know in advance what you are planning to do, which means
you have to tell them or give them a copy of your sermon.
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3. Payment – Translators usually expect to be paid. The question is, “By whom?”
This is usually the responsibility of the person who arranges for translation. If you
are teaching a class at a college, the college will arrange for and pay a translator. If
you visit a church and the church arranges for a translator, any reimbursement is the
church’s responsibility. If you have a translator traveling around with you, then
payment becomes your responsibility. The later is most common with short-term
visitors.
4. Time and Schedule – Some people pay for translation by the hour, and others
by the day, or week. This all depends upon what has been agreed upon in advance.
At this point the advice of a resident missionary or Ukrainian church leader may be
helpful in suggesting what is normal and appropriate for dealing with translators.
They may also recommend good translators and others to be avoided.
5. Be On Your Guard - Both short-term and permanent missionaries have become
romantically involved with their translators. In some cases single missionaries fell
in love with national translators and later married them. (no problem) The problem
is when married men have an affair with their translator, which has happened more
than once, or when short-term workers decide that after a few days in Ukraine that
they will take home a new wife. Be on your guard against sexual temptation in
your own life as well as in that of your teammates.
* 38. Travel
1. Air - Most people arrive and depart from Odessa by air, which usually means
Austrian Air. The Odessa airport is small by Western standards and many
“expected” services are lacking. Before arriving in Ukraine, the airline will give
you a customs document to fill out. (One copy will be presented and stamped by
the customs official upon arrival and then both copies will be presented upon your
departure.) Arriving means getting off the plane and boarding a bus to ride across
the tarmac to the airport. The next step is buying the required “foreigner insurance”
and then waiting in a line to have your passport checked, at which point you will be
given a small slip of paper to keep with your passport. After your passport has been
inspected you can claim your luggage and then have it x-rayed, then pass through
customs, where one copy of your custom documents will be stamped. Up until this
point, your waiting friends will not be able to help you. (You are in a secured
area.) You can now exit and leave the airport. (Sounds easy.) Departure is the
reverse process.
2. When you depart from the airport you will have in your possession:
a. Your American passport.
b. A small slip of paper received at Passport Control.
c. A stamped Ukrainian custom declaration used for entry into Ukraine.
d. A blank custom declaration that you will fill out when you exit Ukraine. (This is not
essential, but an English copy can be difficult to find when departing.)
e. “Visitor Insurance” which cost about $8 for two weeks and is considered worthless.
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3. Train – Train travel is common in Ukraine between major cities. Most train trips
will be overnight. Each train car is made up of ten smaller compartments, sleeping
four people each. (First class has two people in each compartment.)
4. Boat – Odessa and some other port cities have limited passenger transportation
by boat.
5. Walking – Plan to walk. This is the way many people get from one place to the
next.
6. Bus – Within the city of Odessa, busses travel from one point to another. It is
possible to get on and ride a short distance and get off further down the road.
(Know how to get off, before you get on.)
7. Van – Someone may have arranged for a van to drive you around while in
Odessa.
8. Taxi and Car – A translator can easily “flag down” a taxi and travel with you to
a destination. This is not normally expensive, but other arrangements are usually
made for your travel.
9. Excursion – If you are with a group, excursions will likely be planned into your
schedule. Some might include a tour of the city, a visit to the central pedestrian
street of Odessa, trip to the catacombs, to the beach, opera house, theaters,
Orthodox church, large open-air markets, port, or circus.
* 39. Cost
1. The American Money Tree – Americans are rich. “Rich” is a relative term
depending upon the context in which it is used, and in Ukrainian context, all
Americans are rich. Anyone who can afford the cost of an airline ticket is rich.
Ukrainian Christians observe Americans “wasting” money in ways an affluent
culture never notices. All of these things and many others give the impression that
money grows on trees in America. Nothing you can say will dispel this myth. Your
actions speak louder than your words.
2. $100 = $1000 – The opposite of the rich American is also true. A few
Ukrainians are rich, so rich that for them there is no difference between $100 and
$1000. These people tend to be businessmen. For many Ukrainians there is little
difference between the words “businessman” and “Mafia.” It is common to think of
Ukrainian businessmen as corrupt and they are rarely found in the church.
3. Middle Class – Few people would be considered “middle class” in the American
use of that term. For most people, all available money must be spent on daily
essentials, and for the rich the cost is irrelevant, therefore the idea of a budget or
financial planning is foreign.
4. What things really cost – Cokes, candy bars, and snacks are readily available and
usually cost slightly less than in America. The cost of McDonalds and eating-out is
usually slightly less than the same things in America.
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5. If you are with a group most meals and method of payment will be pre-arranged
and will be with Ukrainian families, in which case you will be treated as an honored
guest and served very well. You should not think in terms of, “what does this cost
per person?” because your host, translator, and driver are also eating the same meal,
which may be more costly than normal. It is best to check with a permanent
missionary concerning current cost for meals, as well as translators and
transportation. Keep in mind that what a short-term visitor spends on meals and
transportation may be many times what a Ukrainian would normally spend on meals
and transportation.
* 40. Food
1. Water – It is not recommended that you drink the tap water in Ukraine.
Ukrainians boil the water for hot tea, which usually makes it safe for drinking.
Bottled water is available in carbonated and non-carbonated varieties.
2. Eating with Host Family – When entering Ukrainian homes it is expected that all
guests will remove their shoes. House slippers are usually offered. Paul said, “Eat
what is set before you and don’t ask any questions.” (paraphrase of 1 Corinthians
10:27) Your host knows your concerns and will not serve you anything that is
harmful. You will also be served far more than is possible to eat. Eat and enjoy
and expect to stay a while at the table. The same types of foods may be served at all
three meals.
3. Eating on the Street – In 1 Corinthians 10:25, Paul says it is acceptable to eat
anything sold in the market, but remember that Paul never visited Ukraine. Many
breads, sweets, and pastries, which are sold in the market, are very good and should
be tried, but you may want to stay away from items sold on the street containing
meat and unrefrigerated milk products.
4. Ice cream is very common and very good. This is sold many places along the
street, so try some.
5. Food from the States – Most visitors bring food from the States to snack on.
This is really not necessary, as many snack foods can be purchased in the market.
But it is nice to have what you want when you want it.
6. Many Ukrainians are not accustomed to “eating out.” Dining out can cost from
$1 to $60 per person and you will be expected to cover this cost for all that
accompany you.
7.
8.
* 41. Gifts
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1. Traditional Ukrainian Gifts – Ukrainians often give gifts when they visit with
friends and relatives as guests. These gifts include flowers, chocolates, and various
other “gifts.”
2. Good Gifts – Instant coffee, high quality gift items, children’s toys, candies,
picture books, something from your hometown.
3. Junk – Ukraine is flooded with “junk.” Some was manufactured with outdated
Soviet equipment, some is what was not sold at an American yard sale and was sent
as humanitarian aid, and some was brought by well meaning guests who thought
they were coming to a third world country.
4. Taking along a Polaroid instant camera and giving people an instant picture is a
nice idea.
* 42. Security
1. Personal Security – It is impossible to hide the fact that you are a foreigner. You
want to avoid being perceived as a “foolish foreigner” and thus becoming a target.
Ukrainians are “much” quieter in public and especially in crowds than Americans.
(Don’t talk loud in public.) It is not good to walk along after dark. Be careful
where you carry your money and documents. A billfold in the back pocket is an
easy target for pickpockets. You will see people on the street carrying more money
than you, but the difference is that you do not know they are carrying that amount.
2. Jewelry – Ukrainians, especially Christians, wear less jewelry than Americans.
You should leave most jewelry, except for a wedding band in America.
3. Money – Payment in US Dollars is no longer “officially” allowed for most
transactions. Your US Dollars can be easily changed into the local currency, which
is possible at many locations. Large US bills can be easily changed into smaller
bills. In case of emergencies, it is possible to receive US Dollars from banks using
VISA, Master Card, or American Express cards. (US Dollars are gladly accepted in
church offerings.)
4. Police and Officials – These may be helpful in emergencies but they are not the
“public servants” that we have come to look to for assistance in America.
5. Stuff – Americans are accustomed to traveling by car instead of by foot. We are
accustomed to wearing our clothes only one day and then washing them. We are
accustomed to having the latest gadget and accessory. Airlines flying to and from
America allow more than twice the luggage than to other destinations. All of this
leads to Americans traveling with a lot more stuff than most other people and
usually a lot more than is needed. Ukrainians notice all the stuff we drag along.
6. Leaving – Many visitors bring things they think they might need but do not
intend to take back home. These things might include extra pieces of luggage,
medical supplies, snacks, paper, clothes, toiletry items, tools, or unused ministry
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items. Permanent missionaries will be glad for you to leave these things behind.
(hint)
* 43. Do’s and Don’ts
1. Do not perform religious ceremonies such as baptisms, weddings or ordinations
without the local church’s approval.
2. Do not agree to future commitment casually. A surprise of joy is better than a
disappointment.
3. Do not interfere in internal conflicts. You only see part.
4. Do not ever think you understand the whole of any situation. (It takes many
years to make an informed decision and many advisors.)
5. Do not set a standard for others to live up to after you leave. This means that if
you pay a translator $20 / hour, she will never be content working for anyone after
you leave and everyone will blame you for the loss of a good translator. Salaries
vary widely in Ukraine. Unskilled labor begins at about fifty cents an hour and
highly skilled labors are paid about five dollars and hour. (First, talk to a
missionary about what foreigners pay, then pay people a fair wage, and then if you
want to give a personal gift, do so, but do it as a separate act.)
6. Do not insult and discourage by telling how much greener the grass is on the
other side. People will ask you about the cost of things in America and about
American salaries. A short honest answer may be misleading because they may not
consider all of the economic factors that are at work in America. (When asked
what was the price for a teenager going to a movie in America, I answered, “An
hour’s salary.” And after some thought the Ukrainian answered, “The same
here.”)
7. Do not succumb to the “messiah complex.” You are not the savior of Ukraine or
of any project in Ukraine. Because of the possibility of you giving money, some
people will put you on a pedestal and treat you with much more fanfare then would
be the case in America. This “attention” is addictive to some people and it can
easily go to your head.
8. Do take time to enjoy and share in the life of Ukraine and its people.
9. Do get out and try as many new things as possible.
10. Do plan to carry mail back to be mailed in America.
* 44. Other
1. Generally, you should not make reference to dating, or joke about boy-girl
relationships. Dating before marriage is not as common a practice and reference to
it can be embarrassing.
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2. Ukrainian Christians do not date casually. Romantic interest showed to another
person is taken very seriously, therefore courtship and engagement is a very short
process. (Well meaning guests have given Ukrainians the wrong idea. That being,
“I am going to take you home with me next week and marry you.” Avoid this!)
3. Ukrainians stand and pray before and after meals.
4. Christians in Ukraine do not use alcoholic beverages or tobacco.
5. In making purchases in a department store, typically you find what you want and
what the cost is. You then take the paper to a cashier, pay that amount and bring the
ticket to the clerk who will give you your purchase. In smaller stores you pay
directly as you get merchandise.
6. Violent crime is low but thievery is common. Anything left unattended is
subject to being claimed by someone else.
7. Ukraine uses 220-volt electricity. Many travel transformers that say “50-1600
watt” have destroyed items brought from America because they were used
incorrectly. Most people should avoid this type of travel transformers.
8. Outside lighting is often poor so a small pocket flashlight is handy.
9. Ukrainians have a different slant on history and folk medicine than Westerners.
10. Some places do not have hot water or indoor toilets. It is not a bad idea to
carry a small supply of toilet paper for visits to the “squatty potty.”
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XII. Christian Missions in a Pluralistic World –
seminar
This was given separated out and given as a seminar or topic of discussion. The Russian translation follows the English
version.
* 01. The Joy of Missions
1. I have been asked to address two topics: “The Joy of Missions” and “How Wide
is Salvation?” If everyone is saved, why bother – and if I hate the idea of mission
work, then I will not go.
2. Missionary activity is not for everyone. Some people need to go home. Some of
you will not make it.
3. (2 Corinthians 11:22-28) "Are they Hebrews? So am I. Are they Israelites? So
am I. Are they Abraham's descendants? So am I. {23} Are they servants of Christ?
(I am out of my mind to talk like this.) I am more. I have worked much harder, been
in prison more frequently, been flogged more severely, and been exposed to death
again and again. {24} Five times I received from the Jews the forty lashes minus
one. {25} Three times I was beaten with rods, once I was stoned, three times I was
shipwrecked, I spent a night and a day in the open sea, {26} I have been constantly
on the move. I have been in danger from rivers, in danger from bandits, in danger
from my own countrymen, in danger from Gentiles; in danger in the city, in danger
in the country, in danger at sea; and in danger from false brothers. {27} I have
labored and toiled and have often gone without sleep; I have known hunger and
thirst and have often gone without food; I have been cold and naked. {28} Besides
everything else, I face daily the pressure of my concern for all the churches."
4. We must look at another point in Paul’s life to answer that question.
a. (Acts 13:1-2) "In the church at Antioch there were prophets and teachers: Barnabas, Simeon
called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch)
and Saul. {2} While they were worshiping the Lord and fasting, the Holy Spirit said, "Set apart
for me Barnabas and Saul for the work to which I have called them.""
5. I grew up in a Christian family. My mother worked in the area of medicine and
my father in the area of business. I was like Paul, I did well academically and I had
many opportunities in life.
6. One of those “girls” that I was interested in later asked me an interesting
question, “What about people who have never had a chance to hear the gospel?”
7. Those two ideas combined together to change the direction of my life, and 30
years ago I entered seminary to study world missions.
8. At age 19, I went to Africa for 6 months. I could tell you about the mountains
and the volcano, about the jungle and the snakes, about the river and the crocodiles.
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9. I continued my education and eventually completed a doctorate degree.
10. After seminary I was a pastor for 11 years in the States – and I had a good
church and a good life. But Paul said, I want to reach people who have not heard,
… and that idea burned within my heart and would not let me rest.
11. A friend of mine was going to Moscow 16 years ago to start a Bible department
in a state college and I went with him for two months to teach the first classes.
Then I heard about the Seminary here in Odessa and our family moved here 14
years ago.
12. My daughters have grown up here.
13. I teach World Missions here, as well as Church Growth, Church Planting, and
World Religions. Usually I am in Odessa, but I also have taught in Uzbekistan,
Kazakhstan, and regularly teach in Armenia.
14. I am supposed to be talking about the joy of missions, … so I will tell you the
one regret I have. I regret that I did not move to the mission field sooner.
15. Because it is only in doing what you know that God has called you to do, that
there is joy. Anything else you do in life is a waste of time, because there are
enough non-Christians to do everything else, … we need you to take the gospel to
people who have never had a chance to hear.
16. So I ask the question: Is this really necessary?
a. People give their lives to a lot of causes. Some are political, others economic, still others are
social. Some are helpful to society and others are destructive.
b. What I am doing centers around a understanding that people who do not hold my religious
beliefs about Jesus are going to burn forever in hell.
c. That is serious. … Am I correct?
* 02. What has shaped our past view of other religions?
1. Physical separation –
2. Ethnocentrism –
3. A feeling of moral superiority –
4. Economic superiority –
5. Ignorance of other cultures –
* 03. What is responsible for the change in our understanding of the
question of religious pluralism?
1. A shrinking world – (More people)
2. International marketing resulting in the spread of ideas and values –
3. Porous borders –
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4. Political globalization –
5. The absence of competing global super-powers has resulted in a loss of Pax
Romanna.
6. Global trade and global interdependency – (Ex. Chorney Morets cup from
China)
7. All religions were once local and now seek to become global.
* 04. What are the options available when facing pluralism?
1. Domination –
2. Multiculturalism – (cultural soup)
3. Complete toleration, antinomianism, nihilism, or chaos –
4. Religious pluralism –
5. Local Isolationism – (held by some Christians)
6. Political domination by religion – (held by some Christians)
7. Ideological rejection – (My position)
* 05. What is the relation of “democracy” to religious pluralism?
1. Democracy demands cultural pluralism and at least the potential of religious
pluralism.
2. Democracy is founded on some level of toleration.
3. If a democracy is founded upon “law,” how may we have “law” without absolute
moral standards?
4. What is the basis for assuming that a removal of religion from the area of
politics results in more freedom and not less?
5. It is impossible to separate religion and culture. Faith always produces culture.
6. Is the role of government to moderate culture and make it normative for all
citizens?
* 06. Can the Christian faith be pluralistic?
1. The answer to this question is emphatically, “no!”
2. What is the Christian statement of exclusivity?
* 07. How should Christians respond?
1. Is it possible to maintain an exclusivist view in a less abrasive way?
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2. Jesus said, "I am the way and the truth and the life. No one comes to the Father
except through me." … “Because I live, you also will live.” (John 14:6, 19b)
3. The early church affirmed their exclusive view of the faith in Acts 4:12,
"Salvation is found in no one else, for there is no other name under heaven given to
men by which we must be saved."
4. Christianity often suffers the unfair criticism of being too harsh because it speaks
of judgment and hell for others.
5. All truth, by definition is exclusive.
6. Christians must make a distinction between “faith” and “society.”
7. Religious pluralism is at its very heart a “religious” question and this question
must not be allowed to destroy social relations which are necessary for evangelism.
8. We must actively work to make our religious position distinguishable from our
political, social, or economic position.
9. We must practice the model of Jesus and Paul.
10. Change for a society comes from the individual not the state.
11. We must not confuse pluralistic societies, which will exist, with religious
pluralism, which exist falsely.
12. Isolated fundamentalist enclaves reduce evangelistic contact.
13. The Christian must affirm the exclusivity of the gospel, but do it in a way that
preserves the possibility of global evangelism.
* 08. Positions Resulting in Salvation for All or Many
1. Universalism
a. God is good so all sin will be overlooked.
b. This position undermines the atoning death of Jesus. If all sin will be overlooked, then the
death of Jesus was not needed.
c. The Scripture consistently teaches a division of people after death.
2. New Universalism
a. Christ did die for sinners and all will be saved by his death.
b. God is good and all powerful. His will is that all be saved and therefore he will accomplish
this purpose.
c. But if all will eventually be saved, why did Christ make the mission of the church preaching
the gospel?
d. Christ also clearly taught an eternal hell as a punishment for sin. This is a great gulf
between the saved and the lost. Luke 16: 19-31.
e. Jesus even said that most would go down this wide road to destruction. Matthew 7:13-14.
3. Wider Hope
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a. God will save those who are sincere and seek truth. The death of Jesus is applied to more
than just Christians. The work of Jesus opened the door wider than Christianity.
4. New Wider Hope
a. Good people who seek truth because of natural revelation will be given a chance at death
and will be saved.
b. Preaching the gospel brings certain condemnation to those who reject it, when they might
have been saved simply by general revelation.
5. Salvation Based on God’s Knowledge
a. God will save those he knows would have responded if they had heard.
b. (Matthew 11:21-24) ""Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that
were performed in you had been performed in Tyre and Sidon, they would have repented long
ago in sackcloth and ashes. {22} But I tell you, it will be more bearable for Tyre and Sidon on
the day of judgment than for you. {23} And you, Capernaum, will you be lifted up to the
skies? No, you will go down to the depths. If the miracles that were performed in you had been
performed in Sodom, it would have remained to this day. {24} But I tell you that it will be
more bearable for Sodom on the day of judgment than for you.""
c. Here Jesus says that he knows what would have happened if his miracles had been
performed in these cities. They would have repented and been saved.
d. Jesus' knowledge of this possibility does not change the fact of what "did" happen.
e. Jesus is citing these examples to show Korazin, Bethsaida, and Capernaum that if peoples
they considered "great sinners" had been exposed to the same light they had, then they would
have responded better than the "good Jews."
6. The Problem of Universalism
a. It denies the real freewill of man.
b. It minimizes the seriousness of sin.
c. It denies the biblical teaching of a final judgment.
d. It removed the need of urgency in evangelical preaching.
* 09. Paul’s argument in Romans 1-5.
1. First, Paul states his obligation to world evangelism based in 1:14-17.
a. (Romans 1:14-17) "I am obligated both to Greeks and non-Greeks, both to the wise and the
foolish. {15} That is why I am so eager to preach the gospel also to you who are at Rome.
{16} I am not ashamed of the gospel, because it is the power of God for the salvation of
everyone who believes: first for the Jew, then for the Gentile. {17} For in the gospel a
righteousness from God is revealed, a righteousness that is by faith from first to last, just as it
is written: "The righteous will live by faith.""
2. Then all people are divided into two groups:
3. Those without the written law a. (Romans 1:20-23) "For since the creation of the world God's invisible qualities--his eternal
power and divine nature--have been clearly seen, being understood from what has been made,
so that men are without excuse. {21} For although they knew God, they neither glorified him
as God nor gave thanks to him, but their thinking became futile and their foolish hearts were
darkened. {22} Although they claimed to be wise, they became fools {23} and exchanged the
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glory of the immortal God for images made to look like mortal man and birds and animals and
reptiles."
b. (Romans 2:12) "All who sin apart from the law will also perish apart from the law, and all
who sin under the law will be judged by the law."
c. Conclusion: (lost because they broke the law they have)
4. Those with the written Law –
a. (Romans 2:1) "You, therefore, have no excuse, you who pass judgment on someone else,
for at whatever point you judge the other, you are condemning yourself, because you who pass
judgment do the same things."
b. (Romans 2:12) "All who sin apart from the law will also perish apart from the law, and all
who sin under the law will be judged by the law."
c. (Romans 2:24) "As it is written: "God's name is blasphemed among the Gentiles because of
you.""
d. Conclusion: (lost because they broke the law they have)
5. The overall conclusion is therefore that all people are duly lost
a. (Romans 3:9-10) "What shall we conclude then? Are we any better ? Not at all! We have
already made the charge that Jews and Gentiles alike are all under sin. {10} As it is written:
"There is no one righteous, not even one;"
b. (Romans 3:19-20) "Now we know that whatever the law says, it says to those who are
under the law, so that every mouth may be silenced and the whole world held accountable to
God. {20} Therefore no one will be declared righteous in his sight by observing the law;
rather, through the law we become conscious of sin."
6. Solution
a. The only way of salvation for anyone is by grace through faith b. (Romans 3:21-24) "But now a righteousness from God, apart from law, has been made
known, to which the Law and the Prophets testify. {22} This righteousness from God comes
through faith in Jesus Christ to all who believe. There is no difference, {23} for all have sinned
and fall short of the glory of God, {24} and are justified freely by his grace through the
redemption that came by Christ Jesus."
7. Objections and Questions
a. The question is raised about the value of circumcision and the written Law. It has value, but
that value does not extend to salvation.
8. Example of Abraham and implication for people who do not know the written
Law
a. Chapter four explains that we are saved by faith and gives Abraham as an example.
b. The last half of chapter five answers the question, “How can one man do all this?”
c. (Romans 5:12-21) "Therefore, just as sin entered the world through one man, and death
through sin, and in this way death came to all men, because all sinned-- {13} for before the law
was given, sin was in the world. But sin is not taken into account when there is no law. {14}
Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who
did not sin by breaking a command, as did Adam, who was a pattern of the one to come. {15}
But the gift is not like the trespass. For if the many died by the trespass of the one man, how
much more did God's grace and the gift that came by the grace of the one man, Jesus Christ,
overflow to the many! {16} Again, the gift of God is not like the result of the one man's sin:
The judgment followed one sin and brought condemnation, but the gift followed many
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trespasses and brought justification. {17} For if, by the trespass of the one man, death reigned
through that one man, how much more will those who receive God's abundant provision of
grace and of the gift of righteousness reign in life through the one man, Jesus Christ. {18}
Consequently, just as the result of one trespass was condemnation for all men, so also the
result of one act of righteousness was justification that brings life for all men. {19} For just as
through the disobedience of the one man the many were made sinners, so also through the
obedience of the one man the many will be made righteous. {20} The law was added so that
the trespass might increase. But where sin increased, grace increased all the more, {21} so that,
just as sin reigned in death, so also grace might reign through righteousness to bring eternal life
through Jesus Christ our Lord."
d. In v. 13, sin was in the world, it still existed, although they did not have the written Law
e. V. 14 – sin and its consequences still existed even though people did not have the written
Law (or spoken law as Adam had)
f. The people between Adam and Moses did not have the written Law, but that did not change
the reality and consequences of sin and God law of right and wrong. (The same is true for the
heathen) Adam ………X………..Moses…………………..Christ……………………today
The people standing at point “X” did not have the Mosaic Law but that did not change the
reality of the effects of sin.
* 10. What is Lost?
1. Jesus came to seek and save the lost.
a. (Luke 19:10) "For the Son of Man came to seek and to save what was lost.""
2. In Luke 15 Jesus tells three parables about being lost.
a. The coin, sheep, and son are equally lost.
3. Being lost is the opposite of what it means to be "saved."
a. "Lost" is not the idea of going out of existence, but instead is the opposite of the blessings of
being saved.
b. "Perish" or lost is contrasted with having eternal life. (John 3:16) ""For God so loved the
world that he gave his one and only Son, that whoever believes in him shall not perish but have
eternal life."
c. Jesus comes to save that which is "already" lost. (John 3:18) "Whoever believes in him is
not condemned, but whoever does not believe stands condemned already because he has not
believed in the name of God's one and only Son."
4. Those who are "lost" are presently lost.
a. This is not just a future state, but a present state that will be fully revealed and made
permanent at death.
b. (2 Corinthians 4:3) "And even if our gospel is veiled, it is veiled to those who are
perishing." "are perishing"
5. There are consequences and punishment for being lost.
a. It is the opposite of saved.
b. (2 Thessalonians 1:7-9) "and give relief to you who are troubled, and to us as well. This will
happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels.
{8} He will punish those who do not know God and do not obey the gospel of our Lord Jesus.
{9} They will be punished with everlasting destruction and shut out from the presence of the
Lord and from the majesty of his power"
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c. (Mark 9:47) "And if your eye causes you to sin, pluck it out. It is better for you to enter the
kingdom of God with one eye than to have two eyes and be thrown into hell," The word is
"gehenna" and referred to the valley outside Jerusalem where the garbage was burned. To
show that Jesus is not just talking about this valley but instead "hell" he adds, (Mark 9:48)
"where "'their worm does not die, and the fire is not quenched.'"
6. What does the Bible say about “lost?”
a. (John 14:6) "Jesus answered, "I am the way and the truth and the life. No one comes to the
Father except through me."
b. (John 3:3) "In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God
unless he is born again.""
c. (Ephesians 2:12) "remember that at that time you were separate from Christ, excluded from
citizenship in Israel and foreigners to the covenants of the promise, without hope and without
God in the world."
d. (Revelation 21:8) "But the cowardly, the unbelieving, the vile, the murderers, the sexually
immoral, those who practice magic arts, the idolaters and all liars--their place will be in the
fiery lake of burning sulfur. This is the second death.""
e. (1 Corinthians 6:9-10) "Do you not know that the wicked will not inherit the kingdom of
God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male
prostitutes nor homosexual offenders {10} nor thieves nor the greedy nor drunkards nor
slanderers nor swindlers will inherit the kingdom of God."
f. (Revelation 20:15) "If anyone's name was not found written in the book of life, he was
thrown into the lake of fire."
g. (John 3:16-18) ""For God so loved the world that he gave his one and only Son, that
whoever believes in him shall not perish but have eternal life. {17} For God did not send his
Son into the world to condemn the world, but to save the world through him. {18} Whoever
believes in him is not condemned, but whoever does not believe stands condemned already
because he has not believed in the name of God's one and only Son."
h. (John 3:36) "Whoever believes in the Son has eternal life, but whoever rejects the Son will
not see life, for God's wrath remains on him.""
7. The Bible clearly teaches that there are those who perish and those who do not.
a. Notice that it is "those who believe in him" (Jesus) and not just those who pay attention to
general revelation or their own conscious or moral judgment who are saved.
b. Notice also that belief "in" Jesus is essential. It is "through" the agent of Jesus that one is
saved.
c. Jesus is not just one of the many possible ways, he is the only way.
d. (John 14:6) "Jesus answered, "I am the way and the truth and the life. No one comes to the
Father except through me."
e. (Acts 4:12) "Salvation is found in no one else, for there is no other name under heaven
given to men by which we must be saved.""
f. Paul explains the process as to how people come to call upon Jesus for salvation.
g. (Romans 10:13-15) "for, "Everyone who calls on the name of the Lord will be saved." {14}
How, then, can they call on the one they have not believed in? And how can they believe in the
one of whom they have not heard? And how can they hear without someone preaching to
them? {15} And how can they preach unless they are sent? As it is written, "How beautiful are
the feet of those who bring good news!"" ( Call on Jesus <- believe <- hear <- preach <- sent )
8. Are they Non-Responsible?
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a. There are some who maintain that those who have not heard the gospel are like children or
the retarded and are categorically saved. (What about children of Hindus?)
b. What is the basis for saying children are saved or not? At what age can a person sin? Then,
at what age can a person be saved? (A 13 year old can take drugs and have sex. If you
consider this "sin," then the only solution to this problem is salvation at that age.)
c. All men have sinned against the light they do have. (Romans 1:20) "For since the creation
of the world God's invisible qualities--his eternal power and divine nature--have been clearly
seen, being understood from what has been made, so that men are without excuse."
d. (Romans 3:23) "for all have sinned and fall short of the glory of God,"
e. Pagan philosophers and religious leaders speak of man's failure to keep the "moral law."
f. (Romans 2:14-15) "(Indeed, when Gentiles, who do not have the law, do by nature things
required by the law, they are a law for themselves, even though they do not have the law, {15}
since they show that the requirements of the law are written on their hearts, their consciences
also bearing witness, and their thoughts now accusing, now even defending them.)"
g. The idea of sacrifice for sin has been handed down from the time of Abel and the peoples of
the world know this.
h. Pagan peoples believe in a future joy or sorrow determined by a god and their destiny is
determined by their present conduct.
i. All people have a conscience. This operated on the basis of a moral standard. Their moral
standard may be imperfect, but even then they have broken it.
9. Degrees of Punishment?
a. Some say, for those who did not know, will they really suffer greatly?
b. The following passages seem to indicate a possibility of differing degrees of punishment.
Luke 12:47-48, Hebrews 10:28-29, Matthew 11:21-22, Luke 11:31-32.
c. These passages are instead saying that here are examples of people who had less knowledge
and responded positively. Therefore it stresses the justice of the condemnation for those who
have much light.
d. One sin is a debt which will require more than an eternity in hell to pay. (This is why hell is
eternal.)
e. One sin = infinity. Sin = sins.
10. The Basis for Condemnation?
a. God seeks to preserve man's free will, and this plan does that. But one may ask, "How can
God send a person to hell who never had a chance to hear the gospel, and who maybe would
have responded if he had the chance?"
b. What is a person condemned for? Not hearing of Jesus or because he sinned?
c. We all have had a choice and we all chose sin.
d. Condemnation is based on sin. !!! Condemnation is for guilt, not ignorance.
11. Response to Available Light?
a. Some believe that those who respond favorable to the light they do have, God provides with
greater light. (Cornelius and the Ethiopian eunuch - but both of these men already had the
revelation of the written Old Testament.) That all those who take one step toward God based
on natural revelation or their conscious, then God sees to it that they hear the full gospel and
have a chance to respond to Jesus as savior.
b. This sounds good and makes us feel better about the lost condition of the world but I find
this difficult to accept. This is an attempt to play down our responsibility to evangelize. It is
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also difficult to believe that there are none of these "seekers" inside certain people groups of
the world.
c. Practically, this is impossible to prove. I admit that God does aide those who seek him in
finding him. Cornelius is an example, but this cannot be universally applied.
* 01. The Joy of Missions
1. I have been asked to address two topics: “The Joy of Missions” and “How Wide
is Salvation?” If everyone is saved, why bother – and if I hate the idea of mission
work, then I will not go.
2. Missionary activity is not for everyone. Some people need to go home. Some of
you will not make it.
3. 2-е Коринфянам 11:22-28 (22) Они Евреи? и я. Израильтяне? и я. Семя
Авраамово? и я. (23) Христовы служители? (в безумии говорю:) я больше. Я
гораздо более [был] в трудах, безмерно в ранах, более в темницах и
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многократно при смерти. (24) От Иудеев пять раз дано мне было по сорока
[ударов] без одного; (25) три раза меня били палками, однажды камнями
побивали, три раза я терпел кораблекрушение, ночь и день пробыл во глубине
[морской]; (26) много раз [был] в путешествиях, в опасностях на реках, в
опасностях от разбойников, в опасностях от единоплеменников, в опасностях
от язычников, в опасностях в городе, в опасностях в пустыне, в опасностях на
море, в опасностях между лжебратиями, (27) в труде и в изнурении, часто в
бдении, в голоде и жажде, часто в посте, на стуже и в наготе. (28) Кроме
посторонних [приключений], у меня ежедневно стечение [людей], забота о
всех церквах.
4. We must look at another point in Paul’s life to answer that question.
a. (Деян.13:1,2) 1 В Антиохии, в тамошней церкви были некоторые пророки и учители:
Варнава, и Симеон, называемый Нигер, и Луций Киринеянин, и Манаил, совоспитанник
Ирода четвертовластника, и Савл. 2 Когда они служили Господу и постились, Дух
Святый сказал: отделите Мне Варнаву и Савла на дело, к которому Я призвал их.
5. I grew up in a Christian family. My mother worked in the area of medicine and
my father in the area of business. I was like Paul, I did well academically and I had
many opportunities in life.
6. One of those “girls” that I was interested in later asked me an interesting
question, “What about people who have never had a chance to hear the gospel?”
7. Those two ideas combined together to change the direction of my life, and 30
years ago I entered seminary to study world missions.
8. At age 19, I went to Africa for 6 months. I could tell you about the mountains
and the volcano, about the jungle and the snakes, about the river and the crocodiles.
9. I continued my education and eventually completed a doctorate degree.
10. After seminary I was a pastor for 11 years in the States – and I had a good
church and a good life. But Paul said, I want to reach people who have not heard,
… and that idea burned within my heart and would not let me rest.
11. A friend of mine was going to Moscow 16 years ago to start a Bible department
in a state college and I went with him for two months to teach the first classes.
Then I heard about the Seminary here in Odessa and our family moved here 14
years ago.
12. My daughters have grown up here.
13. I teach World Missions here, as well as Church Growth, Church Planting, and
World Religions. Usually I am in Odessa, but I also have taught in Uzbekistan,
Kazakhstan, and regularly teach in Armenia.
14. I am supposed to be talking about the joy of missions, … so I will tell you the
one regret I have. I regret that I did not move to the mission field sooner.
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15. Because it is only in doing what you know that God has called you to do, that
there is joy. Anything else you do in life is a waste of time, because there are
enough non-Christians to do everything else, … we need you to take the gospel to
people who have never had a chance to hear.
16. So I ask the question: Is this really necessary?
a. People give their lives to a lot of causes. Some are political, others economic, still others are
social. Some are helpful to society and others are destructive.
b. What I am doing centers around a understanding that people who do not hold my religious
beliefs about Jesus are going to burn forever in hell.
c. That is serious. … Am I correct?
* 02. Что сформировало наше прежнее отношение к другим
религиям?
1. Географическая отдаленность –
2. Этноцентризм –
3. Чувство морального превосходства –
4. Экономическое превосходство –
5. Невежество в отношении других культур –
* 03. Почему поменялось наше понимание вопроса религиозного
плюрализма?
1. Уменьшающийся мир –
2. Международная торговля привела к распространению идей и ценностей –
3. Легко пересекаемые границы –
4. Политическая глобализация –
5. Отсутствие соперничества между супер-державами привело к утрате
состояния в мире, сравнимого с Pax Romanna 6. Мировая торговля и всемирная взаимозависимость –
7. Религии, бывшие прежде локальными, теперь ищут возможности стать
мировыми -
* 04. Какие возможны варианты реакции на плюрализм?
1. Доминирование –
2. Многокультурность –
3. Полная толерантность, непризнание отличий, нигилизм, или хаос –
4. Религиозный плюрализм –
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5. Местный изоляционизм –
6. Политическое доминирование в области религии –
7. Идеологическое отвержение –
* 05. Какова взаимосвязь между «демократией» и религиозным
плюрализмом?
1. Демократия настаивает на культурном плюрализме и, по крайней мере, на
возможности религиозного плюрализма.
2. В основании демократии лежит определенной степени толерантность.
3. Если демократия основана на «законе», то каким образом мы можем иметь
«закон», не имея при этом абсолютного морального стандарта?
4. Что лежит в основании допущения, что отделение религии от политики
привело к большей свободе, а не к меньшей?
5. Невозможно отделить религию от культуры. Вера всегда производит
культуру.
6. Входит ли в задачи правительства главенствовать над культурой и делать
ее нормативной для всех граждан?
* 06. Может ли христианская вера допускать плюрализм?
1. Ответом на этот вопрос является категорическое «нет!».
2. Что христианство говорит о собственной исключительности?
* 07. Как же христианам реагировать?
1. Возможно ли утверждать эксклюзивистский взгляд не так резко?
2. Иисус сказал: « Я есмь путь и истина и жизнь; никто не приходит к Отцу,
как только через Меня. Я живу, и вы будете жить» (Иоанна 14:6, 19b)
3. Ранняя церковь утверждала эксклюзивистский взгляд на веру в книге
Деяний 4:12 «Ибо нет другого имени под небом, данного человекам, которым
надлежало бы нам спастись».
4. Часто христианство незаслуженно подвергается критике за чрезмерную
суровость, потому что оно предрекает другим осуждение и ад.
5. Вся истина по определению является исключительной.
6. Христиане должны проводить различие между «верой» и «обществом».
7. В самом центре религиозного плюрализма лежит религиозный вопрос, и
этому вопросу нельзя позволить разрушить социальные отношения, столь
необходимые для благовестия.
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8. Нам нужно активно работать над тем, чтобы сделать нашу религиозную
позицию отличимой от нашей политической, общественной или
экономической позиции.
9. Мы должны подражать примеру Иисуса и Павла.
10. Изменения в обществе начинаются с индивидуумов, а не с государства.
11. Мы не должны путать плюрастические сообщества, которые будут
существовать, с религиозным плюрализмом, существующим на ложных
основаниях.
12. Изолированные фундаменталистские анклавы уменьшают
евангелистский контакт.
13. Христиане должны утверждать исключительность Евангелия, но делать
это так, чтобы сохранить возможность для мирового евангелизма.
* 08. Позиции, провозглашающие спасение всех или многих
1. Универсализм
a. Универсализм относится к идее, что большинство или все люди будут спасены. Как
христиане используют универсализм?
b. Бог добр. Он не обратит внимание на зло. Атрибут Божьей любви ослабляет
остальные атрибуты. Но проблема заключается в том, что смерть Христа не имеет
смысла. В Библии постоянно делается разграничение между праведными и
неправедными.
2. Новый универсализм
a. Новый универсализм – попытка решить проблему.
b. Есть судный день, но Бог сам ответить на все. Кровь Христа очистит все грехи.
Поэтому спасаются все.
3. Широкая надежда
a. Смерть Христа открывает дверь для спасения. Но эта дверь широкая, поэтому могут
войти ислам и другие религии. Христос умер и открыл дверь не только для христиан, но
и для других людей и религий.
4. Новая широкая надежда
a. Дверь на небо не так широка, но есть определенное преддверье, фойе, на которое
попадают другие религии. Христиане попадают в дверь сразу.
b. В преддверье другие люди получают вторую возможность войти в "узкие " двери
христианства. Если вы честны и деятельны в своей религии, то вы попадаете в
преддверье, где получаете возможность спасения.
5. Спасение, основанное на Божьем знании
a. (Матф.11:21-24) горе тебе, Хоразин! горе тебе, Вифсаида! ибо если бы в Тире и
Сидоне явлены были силы, явленные в вас, то давно бы они во вретище и пепле
покаялись, но говорю вам: Тиру и Сидону отраднее будет в день суда, нежели вам. И ты,
Капернаум, до неба вознесшийся, до ада низвергнешься, ибо если бы в Содоме явлены
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были силы, явленные в тебе, то он оставался бы до сего дня; но говорю вам, что земле
Содомской отраднее будет в день суда, нежели тебе.
b. Некоторые берут этот текст и говорят о том, что Иисус Христос будто бы знал о том,
что не все люди могут иметь возможность познать Христа. Поэтому спасаются все в
зависимости от своего поведения. Но если мы вдумаемся в вышеприведенный текст то
увидим, что незнание людей ничего не меняет в итоге - они приходят на суд и получают
по заслугам.
6. Проблема универсализма
a. Отрицается реальная идея свободной воли. Никто не имеет возможности отвергнуть
Бога.
b. Грех не воспринимается всерьез. Иисус покрывает весь грех, даже если он
присутствует.
c. Устраняет Библейскую идею последнего суда. Если все попадают на небо, то не
существует реального суда.
d. Устраняется необходимость миссионерства. Бог спасет всех все равно.
e. К сожалению в наших церквях есть люди которые, может быть и не богословски, но
практически придерживаются этих взглядов.
f. Есть и еще проблема: неужели большинство людей будет отправлено в ад? Библия
говорит, что те кто не знал Евангелия будут судиться по совести. Но тогда это приводит
к тому, что есть еще другой способ подняться в небо. Как же так? Мы должны
понимать, что есть еще и общее откровение, согласно которому любой человек может
узнать о Боге и жить приблизительно по его требованиям. Но опять же: как они могут
спастись?
* 09. Аргументы Павла из Римлянам 1-5
1. Павел утверждает, что его обязанность благовествовать по всему миру
основана на Рим.1:14-17.
a. (Рим.1:14-17) Я должен и Еллинам и варварам, мудрецам и невеждам. Итак, что до
меня, я готов благовествовать и вам, находящимся в Риме. Ибо я не стыжусь
благовествования Христова, потому что [оно] есть сила Божия ко спасению всякому
верующему, во-первых, Иудею, [потом] и Еллину. В нем открывается правда Божия от
веры в веру, как написано: праведный верою жив будет.
2. Все люди разделены на две группы:
(1.) Павел чувствует ответственность за всех людей. Часто разделяем всех людей на 2 группы, которые
слышали Евангелие и кто еще не слышал.
3. Не имеющие закона
a. (Римлянам 1:20-23) 20 Ибо невидимое Его, вечная сила Его и Божество, от создания
мира через рассматривание творений видимы, так что они безответны. 21 Но как они,
познав Бога, не прославили Его, как Бога, и не возблагодарили, но осуетились в
умствованиях своих, и омрачилось несмысленное их сердце; 22 называя себя мудрыми,
обезумели, 23 и славу нетленного Бога изменили в образ, подобный тленному человеку,
и птицам, и четвероногим, и пресмыкающимся
(1.) Первая категория – те, которые не имеют записанного закона. Хотя у них не было закона, но они
будут судимы по тому, что у них есть. Будут судимы вне закона.
(2.) Павел рассуждает как раз об общем откровении и говорит, что погибнут и те кто знал и не выполнял
и те кто был под законом, но не смог его исполнить. Погибнут и те и другие.
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b. (Рим.2:12)Те, которые, не [имея] закона, согрешили, вне закона и погибнут; а те,
которые под законом согрешили, по закону осудятся.
c. Вывод: (погибшие, потому как нарушили тот закон, который у них был)
4. Имеющие записанный закон
(1.) Вторая категория – люди, имеющие записанный закон
b. Римлянам 2:1 Итак, неизвинителен ты, всякий человек, судящий [другого], ибо тем же
судом, каким судишь другого, осуждаешь себя, потому что, судя [другого], делаешь то
же.
c. Римлянам 2:12 Те, которые, не [имея] закона, согрешили, вне закона и погибнут; а те,
которые под законом согрешили, по закону осудятся
d. Римлянам 2:24 Ибо ради вас, как написано, имя Божие хулится у язычников.
(1.) Павел пытается объяснить, почему существует необходимость в Евангелии. Люди, которые не
имели написанный закон – тоже нарушили тот закон, который у них был.
(2.) Апостол говорит о том, что христиане должны проповедовать Евангелие язычникам, то есть тем, кто
никогда не слышал Евангелие, потому что они когда-нибудь обязательно нарушили закон совести и
осуждены.
e. Вывод: (погибшие, потому как нарушили тот закон, который у них был)
5. Таким образом он заключает, что все люди являются погибшими.
a. Римлянам 3:9-10 Итак, что же? имеем ли мы преимущество? Нисколько. Ибо мы уже
доказали, что как Иудеи, так и Еллины, все под грехом, 10 как написано: нет праведного
ни одного;
b. Римлянам 3:19-20 Но мы знаем, что закон, если что говорит, говорит к состоящим под
законом, так что заграждаются всякие уста, и весь мир становится виновен пред Богом,
20 потому что делами закона не оправдается пред Ним никакая плоть; ибо законом
познается грех.
(1.) Павел говорит что обе категории отвернулись от Бога и обе эти категории - погибшие. Но Библия не
заканчивается на этих стихах.
(2.) Если бы Бибилия закончилась на этом, тогда все были бы погибшими. Рим 3.19-20 - говорит о том,
что никакой закон не спасает.
6. Решение.
a. Единственный путь спасения – по благодати чрез веру.
b. Римлянам 3:21-24 21 Но ныне, независимо от закона, явилась правда Божия, о
которой свидетельствуют закон и пророки, 22 правда Божия через веру в Иисуса Христа
во всех и на всех верующих, ибо нет различия, 23 потому что все согрешили и лишены
славы Божией, 24 получая оправдание даром, по благодати Его, искуплением во Христе
Иисусе,
(1.) В Рим 3.21-24 Павел говорит, что решение для обеих групп одно - вернуться к Богу через Иисуса
Христа. Вне зависимости от группы людей – решение одно – Искупление во Христе Иисусе.
7. Возражения и вопросы.
a. Поднимается вопрос ценности закона. Ценность есть, но она не распространяется на
спасение.
8. Пример Авраама и применение для тех, кто не имеет записанного закона.
a. Четвертая глава говорит о том, что мы спасемся чрез веру, приводя в пример Авраама.
b. Вторая половина пятой главы отвечает на вопрос: «Как один человек может сделать
все это?».
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c. Рим. 5:12-21. 12 Посему, как одним человеком грех вошел в мир, и грехом смерть, так
и смерть перешла во всех человеков, [потому что] в нем все согрешили.13 Ибо [и] до
закона грех был в мире; но грех не вменяется, когда нет закона.14 Однако же смерть
царствовала от Адама до Моисея и над несогрешившими подобно преступлению Адама,
который есть образ будущего.15 Но дар благодати не как преступление. Ибо если
преступлением одного подверглись смерти многие, то тем более благодать Божия и дар
по благодати одного Человека, Иисуса Христа, преизбыточествуют для многих.16 И дар
не как [суд] за одного согрешившего; ибо суд за одно [преступление] - к осуждению; а
дар благодати - к оправданию от многих преступлений.17 Ибо если преступлением
одного смерть царствовала посредством одного, то тем более приемлющие обилие
благодати и дар праведности будут царствовать в жизни посредством единого Иисуса
Христа.18 Посему, как преступлением одного всем человекам осуждение, так правдою
одного всем человекам оправдание к жизни.19 Ибо, как непослушанием одного человека
сделались многие грешными, так и послушанием одного сделаются праведными
многие.20 Закон же пришел после, и таким образом умножилось преступление. А когда
умножился грех, стала преизобиловать благодать,21 дабы, как грех царствовал к смерти,
так и благодать воцарилась через праведность к жизни вечной Иисусом Христом,
Господом нашим.
d. Стих 13 говорит о том, что грех существовал, хотя и не было написанного закона.
e. Стих 14 – грех и его последствия существовали, хотя и не было написанного закона.
f. Что происходит с человеком, который жил от Адама до Моисея? Люди погибали. Речь
идет о физической смерти, не о духовной. Текст говорит о том, как событие может
влиять на прошлое и будущее.
* 10. Кто такой погибший?
1. Иисус пришел взыскать и спасти погибшее.
a. (Лук.19:10) ибо Сын Человеческий пришел взыскать и спасти погибшее.
2. В 15 главе Евангелия от Луки Иисус рассказывает три притчи о погибших.
a. драхма, овца и сын одинаково потеряны.
3. «Быть погибшим» противоположно по смыслу «быть спасенным».
a. Быть погибшим значит не подчиниться Богу. Для таковых последствия определены смерть.
b. «Погибший» - значит перестать существовать, противоположная идея
благословенных людей, которые спасены Господом.
c. «Погибнуть» противопоставляется «иметь жизнь вечную». (Иоан.3:16) Ибо так
возлюбил Бог мир, что отдал Сына Своего Единородного, дабы всякий верующий в
Него, не погиб, но имел жизнь вечную.
d. Иисус пришел спасти «погибшее». (Иоан.3:18) Верующий в Него не судится, а
неверующий уже осужден, потому что не уверовал во имя Единородного Сына Божия.
4. «Погибшие» - погибшие сейчас.
a. Это не просто утверждение, касающееся будущего, но справедливо и для настоящего.
b. (2Кор.4:3) Если же и закрыто благовествование наше, то закрыто для погибающих.
5. Каковы последствия и наказание за состояние погибшести.
a. противоположная идея спасению.
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b. (2Фесс.1:7-9)7 а вам, оскорбляемым, отрадою вместе с нами, в явление Господа
Иисуса с неба, с Ангелами силы Его,8 в пламенеющем огне совершающего отмщение не
познавшим Бога и не покоряющимся благовествованию Господа нашего Иисуса Христа,
9 которые подвергнутся наказанию, вечной погибели, от лица Господа и от славы
могущества Его.
c. (Мар.9:47-48) И если глаз твой соблазняет тебя, вырви его: лучше тебе с одним глазом
войти в Царствие Божие, нежели с двумя глазами быть ввержену в геенну огненную, где
червь их не умирает и огонь не угасает.
d. Огонь
e. Состояние погибшести – состояние серьезное.
6. Что Библия говорит о «погибших»?
a. (Иоан.14:6) Иисус сказал ему: Я есмь путь и истина и жизнь; никто не приходит к
Отцу, как только через Меня.
b. (Иоан.3:3) Иисус сказал ему в ответ: истинно, истинно говорю тебе, если кто не
родится свыше, не может увидеть Царствия Божия.
c. (Еф.2:12) что вы были в то время без Христа, отчуждены от общества Израильского,
чужды заветов обетования, не имели надежды и были безбожники в мире.
d. (Откр.21:8) Боязливых же и неверных, и скверных и убийц, и любодеев и чародеев, и
идолослужителей и всех лжецов участь в озере, горящем огнем и серою. Это смерть
вторая.
e. (1Кор.6:9,10) 9 Или не знаете, что неправедные Царства Божия не наследуют? Не
обманывайтесь: ни блудники, ни идолослужители, ни прелюбодеи, ни малакии, ни
мужеложники, 10 ни воры, ни лихоимцы, ни пьяницы, ни злоречивые, ни хищники Царства Божия не наследуют.
f. (Иоан.3:16-18) 16 Ибо так возлюбил Бог мир, что отдал Сына Своего Единородного,
дабы всякий верующий в Него, не погиб, но имел жизнь вечную.17 Ибо не послал Бог
Сына Своего в мир, чтобы судить мир, но чтобы мир спасен был чрез Него.18
Верующий в Него не судится, а неверующий уже осужден, потому что не уверовал во
имя Единородного Сына Божия.
g. (Иоан.3:36) Верующий в Сына имеет жизнь вечную, а не верующий в Сына не увидит
жизни, но гнев Божий пребывает на нем.
7. Библия ясно учит о том, что есть те, кто погибает, и те, кто не погибает.
a. Обратите внимание на то, что спасены «верующие в Него», а не просто те, кто
внимателен к общему откровению или зову своей совести.
b. Обратите также внимание на то, что верить нужно «в» Иисуса. Посредством Него
человек получает спасение.
c. Иисус не просто один путь из множества, но единственный путь.
d. (Иоан.14:6) Иисус сказал ему: Я есмь путь и истина и жизнь; никто не приходит к
Отцу, как только через Меня.
e. (Деян.4:12) ибо нет другого имени под небом, данного человекам, которым
надлежало бы нам спастись. Текст повествует о том, что в ранней церкви знали, что
без Христа нет спасения. То есть те, кто не принял Христа является погибшим.
f. Павел поясняет процесс принятия призыва Христа ко спасению.
g. (Рим.10:13-15) 13 Ибо всякий, кто призовет имя Господне, спасется. 14 Но как
призывать [Того], в Кого не уверовали? как веровать [в] [Того], о Ком не слыхали? как
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слышать без проповедующего? 15 И как проповедывать, если не будут посланы? как
написано: как прекрасны ноги благовествующих мир, благовествующих благое!
8. Являются ли они не ответственными?
a. Многие утверждают, что те, которые не слышали Евангелия, подобны детям. (Как
насчет детей индусов?)
b. Каковы основания для утверждений, спасены дети или нет? В каком возрасте человек
может согрешить? Вслед за таким вопросом поднимается и следующий: в каком
возрасте человек может обрести спасение?
c. Что происходит с детьми? Что имел ввиду Христос, когда говорил: «Таковых есть
Царствие Небесное»? Это учение или иллюстрация?
d. Вера – не достигается академически. Есть истина, которую упустили ученики.
e. (Рим.3:23) потому что все согрешили и лишены славы Божией.
f. (Рим.2:14,15) (14 ибо когда язычники, не имеющие закона, по природе законное
делают, то, не имея закона, они сами себе закон:15 они показывают, что дело закона у
них написано в сердцах, о чем свидетельствует совесть их и мысли их, то обвиняющие,
то оправдывающие одна другую).
g. Есть ли люди, которые является неответственными?
h. У все есть совесть. Она основывается и управляется моральными стандартами. Но
моральный стандарт несовершенен и все равно люди нарушают их.
9. Степени наказания?
a. Многие задаются вопросом: будут ли страдать больше те, кто не знал?
b. Существуют ли разные степени наказания? Некоторые тексты могут намекать на это:
Мф 11:21-22, Лк 11:31-32, Лк 12:47-48, Евр 10:28-29.
c. Но какова главная идея текстов? Люди, у которых было меньше свидетельств гораздо
охотнее уверовали, чем те у которых было больше свидетельств.
10. Основание для осуждения?
a. Люди идут в ад не из-за того, что они не знают Иисуса, они идут в ад потому что
грешны. Основанием для осуждения является грех. Именно грех является проблемой.
b. Некоторые именно из-за этого крестят детей, потому что на всех людях лежит грех и
вина Адама. Однако если грех первого Адама вменяется всем, то тогда и оправдание
второго Адама вменяется всем.
c. У нас у всех был выбор и мы выбрали грех.
d. Осуждение основывается на грехе!
11. Ответ на доступный свет?
a. Если люди хоть немножко ищут Бога – Бог дает им больший шанс. Но этого нельзя
практически проверить. Бог действительно работает, но это не значит, что на нас нет
ответственности за погибших людей.
b. Бог создает все условия для того, чтобы каждый мог познать и принять Христа. Но Он
хочет это делать вместе с человеком. Человек должен захотеть исполнить волю Божию.
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