The Signs of God

 

July 24, 2016   The Tenth Sunday after Pentecost     Luke 11:1-13

Q team

Last Tuesday I spent the day on the Chesapeake Bay with eight others fishing for cobia. This is a fine eating fish; they come big and fight hard. We went out early and stayed for two tide changes.

After three hours of watching the tips of the rods not move, enjoying the banter of fishermen, and getting hungry, I decided this was the time and place to bring God onto the scene. I told them I would say grace over our lunch and also would address the One who gave us the food, asking Him to show cobia where they could find a snack. I might have even said, “…where they can get hooked on a snack.”

Later, within an hour of our time to head in, we landed two large cobia.

Was that a “sign of God”? Certainly to the woman on board, a friend who is applying to Anglican Frontier Missions. Probably to the others as well. There was talk among them of the Lord sending “seconds”.

But we know that quantifying answers to prayer is difficult, not because the answers aren’t there but because God’s answers are not always so obvious as “fish on line”.

In the sphere of missions there is a place for seeing signs of God. The best quote for this comes from Prior Roger Schutz of the Taizé Community. He wrote in 1960, “Les chiffres sont les signes de Dieu.” Or, “Statistics are the signs of God.”

William Carey knew the importance of statistics for mission work. He wrote a pamphlet commonly known as “An Enquiry into the obligations of Christians to use means for the conversion of the Heathens.” The title continues in smaller type: “In which the religious state of the different nations of the world, the success of former undertakings, and the practicability of further undertakings are considered.” Then he gives 23 pages of tables by continent of the religious state, the former undertakings, and the relative success of these efforts. Carey knew statistics tell the tale.

World Christian Trends 

WCT shows us ways to discern the signs of God, how to sight trends.  The pattern is the same for international missions as for local church. We build upon an irreproachable mandate, use reliable sources, and then find valued analysis.

The Mandate:             WCT lists 23 verbs from our Lord and throughout the Bible that urge measuring by numbers. A sample of these are: Add (Acts 2:41); calculate (Luke 14:28); count Rev. 11:1); list (1 Tim 5:9); measure (Rev. 11:1); survey (Josh 18:6); register (Luke 2:1). From this list come another 51 English imperatives related to what WCT calls missiometrics.

Clearly, God leads us into the dimension of records. How can we know what God is doing, after all, if we cannot see the before and after?

Reliable Sources:        As much as this exercise applies to the task of world evangelization, we also must apply the same principles to leadership in the local church.

Listed first in “50 new facts and figures about trends” is this statement:
“Every year the churches hold a megacensus costing $1.1 billion, sending out 10 million questionnaires in 3,000 languages, which covers 180 major religious subjects.”

The categories for these reports are not randomly chosen. They plunge into the realities of church life. Is there growth in attendance? Is growth by birth or conversion? What ages are leaving, what ages joining? And more, many more areas to be examined.

Who reads these? Maybe your bishop or Superintendent, maybe not. But researchers do. They pore over the findings, study the documents, and track the changes.

Major missionary organizations also carry extensive databases. Some of these are:
Summer Institute of Linguistics for Bible translations (http://www.sil.org/linguistics);
Joshua Project (https://joshuaproject.net/index.php);
Global Prayer Project (http://www.globalprayerdigest.org);
World Christian Database (http://worldchristiandatabase.org/wcd/);
Operation World (http://www.operationworld.org).

In addition to these religious surveys are the extensive reports of the United Nations (UN) and United Nations Education Scientific and Cultural Organization (UNESCO).

In one major section, WCT carries 171 columns of data for each country. The data come from reports of these and other organizations. The lengthy composite reveals quality of life in several key areas, the strength and needs of the church, and key steps towards evangelization. The columns for your church reports also give composites, composites that show strength, gaps, needs, and more. Wise leaders will push for understanding, then push more for reasons, and push again for what to do and where.

Valued Analysis:         Actually the analysis comes in pages and tables of the book; the value must come from the student of these figures.

For instance, planning for work in Cambodia will examine life there. show that only 13 % have access to clean water. There are only 12 hospital beds per 10,000 people.  Cambodia has 40,000 blind people and 672,000 deaf. The country has a very high murder rate of 70 for every 100,000 people. Results of this study must determine the shape of ministry there in the name of the love of Jesus Christ.

The benefits of studying the signs of God through statistics can prevent errors all too common in the church. I will mention three:

Duplication.     This is the arrogance that my particular ministry is so far superior to another’s that I must pursue my effort as if other efforts do not count and are not there.

Neglect.          Evangelization of an ethnic group or a city requires multiple layers. Studying the trends as represented in books like WCT will highlight needs that have been overlooked. In Cambodia, for instance, these numbers reveal the deeper picture of poverty of respect for life.

Hunch.             Factors that determine emphasis in ministry can be less than honorable. Some may be the particular likes or dislikes of the leader, ministries popular with donors, or where the glitz—the photos, the stats, “the bang for the buck”–is greatest. The counterparts of these fit easily into ministry in the local church, do they not?

Before we scoff at studying statistics to discern trends, we should recognize how statistics serve this purpose in other spheres.  During the recent All Star Baseball game in the US, with each batter the TV screen showed layers of statistics to tell us what we might expect him to do. Watching a golf tournament now gives the viewer the exact length of the putt and the % for that golfer on that putt.

Next week: a composite of Turkey—its government, churches, demographics, and society.

 

Photo: Part of a team researching one of the large unreached peoples, in preparation for devising strategies.

 


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Mary, Martha, and Missions

The Ninth Sunday in Pentecost, July 17, 2016   Luke 10:38-42

Just as I was getting ready to launch Anglican Frontier Missions back in 1993, one of my mentors said, in passing, “You know, God has done great things in the world… in spite of the missionaries.”dominos in Indonesia

This man is not at all against sending missionaries. Quite the contrary, he has sent many, became one himself, and has written about missionary practices. One of his books I highly recommend and mention at the bottom1. While he is a missionary advocate, he has sat with Mary at the Lord’s feet.

That is first work of any Christian worker–to sit beside Mary at the feet of Jesus. Martha has her jobs, but the better—and more crucial—is Mary’s. Henry Blackaby gives us this provocative statement from Experiencing God: “Don’t just do something. Stand there!”

In Paul’s letter to the Colossian church, which is read over four Sundays, he gives high praise to the life of this congregation—for their hope, faith, and love; for their witness to surrounding cities; for their resistance to distortions to the truth; and for their earnestness in prayer.

In the letter he points to the origins of their maturity—a man named Epaphras. We have enough of a description of him to see in his life the priority of Mary’s devotion and the fruit of Martha’ toil.

Love                 He lived among them, sent Paul news about their growth in the Lord, committed his heart to seeing Christ be born and take root in them. Paul could mention the love of the Colossians certainly because they had a leader whose love was their model and example.

Prayer              He “labored in prayer.” That’s not emphatic enough for Paul. “He labored fervently for you all.” Epaphras was a man whose walking and talking with them were essentially prayer walks and prayer talks, increasing and informing his labors of intercession.

Zeal                 As Epaphras saw his Lord and Master, Jesus Christ, he saw whom he wanted to be recreated in the people of Colossae. Paul referred to him as a “fellow servant” and “faithful minister”—a pastor’s heart and soul bound up in his efforts to teach, admonish, lead, and form the Body of Christ.

Sacrifice          The one specific example that Paul gives of his friend occurs at the close of the letter when he wrote Philemon, written at the same time he wrote this letter. “Epaphras, my fellow prisoner, greets you (Phile 23).” There is exposed the life of a man who knew “the better thing” and did not fail to do the work God gave him.

We find one supreme and rare compliment to the fruit of the labors of Epaphras. This Body of Christ was so rich that many of Paul’s friends went out of their way to stop in. These knew that a visit to the Colossian church was one they would cherish, that the friendships were lasting and deep, and the fellowship in Christ had splendors of heaven. Among the visitors were Tychicus, Onesimus, Aristarchus, Demas, Luke, Mark, Justus, Archippus, and Nympha. A supreme and rare tribute, indeed.

World Christian Trends

The work of mission is the work of both Martha and Mary. But it starts with Mary. And that “better thing” must include prayer.

Keith Carey has led the ministry of the Global Prayer Digest for 30 years. This monthly digest gives information on the least evangelized ethnic groups for prayer2. Recently Carey wrote that the number of unreached groups 30 years ago was about 17,000. That number has now been reduced to about 7,000. Why? Because prayer moves God. Yes, there are many angles that can dissect that statement, but at the end the truth remains: God has heard and answered prayer!

At the same time God expects us to use our brains, our imagination, and our resources. Jesus did not imply that Martha’s work was frivolous. The commission to evangelize the world requires the best that we can offer.

WCT presents the gallery of strategies for world evangelization. It lists 1500 of them, noting that there are more. (One that does not make the list, mentioned in the corridors of our offices [theirs were just above ours] was the plan to send television sets by parachutes over the Himalaya mountains.)

The list begins with Matthew 25:18, what is called The Great Commission. Number 63 comes in the year 1000, number 93 at 1500. Two-thirds of them have come since 1960, with about one a month since 1990.

Ours would have come in 1985 under the plan of the Southern Baptist Foreign Mission Board with what was then called the “non-residential missionary.” We piggy-backed shamelessly on their advanced planning.

In the analysis of these plans, WCT points out the basic elements of the most enduring plans, the most common flaws, and the goals to seek.

The most basic elements:
Evangelization            There is no short cut in this. Incarnational love, language learning, and time are built into this.
Cooperation                My hunch is that the reason the Lord urged unity in His High Priestly prayer of John 17 is that that reality is so difficult for us. This cooperation means cultures, races, denominations, confessions, and genders see greater value in working together than separately.
World A                       This is the term for those ethnic groups that are less than 50% evangelized. Along with this piece comes the recognition of the essential reliance on research, statistics, and numbers. If illiteracy means those who do not read, innumeracy means those who do not value these tools
Wholism                      “Evangelization requires word, sign, and deed inseparably linked. This includes a response to justice, peace, and responsibility towards creation and the truth of the Gospel to all areas of human experience.”

The most common reasons for failure are:
Organizational isolation
Financial mismanagement
Downplaying the cost of discipleship
Moral lapses
Rigid church/mission structures
Excessive dominance of Western churches
Spiritual flabbiness
And about 325 others.

The goals for mission      by the year 2025     projected status at today’s pace:
Global % evangelized             100%                           77%
# of cities without a
church                                     0                                  80
# of people groups
without a church                       0                                  500
# of languages without
a Bible                                     0                                  4,000
% of giving to Christian
causes                                     3%                               2%
% of population Christian        44%                             33.4%


Photo: Lampung men of Sumatra, Indonesia, enjoying a (regular?) afternoon’s game of dominoes.
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The Good Samaritan — Profiled

The Eighth Sunday after Pentecost, July 10, 2016  Luke 10:25-37

After the Samaritan left the inn where the man was recovering, there were a few comments heard inside.

“Do you think his money is any good?”

“Who does he think he is, coming in this establishment like that?”

“Anybody want to take bets that he does not come back tomorrow?”

Profiling gives credibility to stereotypes, which, in turn, render the person in the least favorable light. Profiling diminishes the person to the lowest expectations. At best it doubts respect, and at worst, it abolishes any spot of honor, worth, and dignity.

Profiling puts filters into the person’s hands through which he or she views the world The filters, of course, eliminate certain characteristics, whether they are there or not.

In the mission work of the church and much of its international life, the residue of time gone by has left filters in the hands of some, and these some are mainly white Anglos. The reasons go back to the past two hundred years when most Christians were white and most of the pioneering missionaries of that era were also white.

Holding these filters today removes from sight the changes in God’s fields. I’ll just mention a couple. Two of the liveliest Anglican congregations in the Ukraine and in the United Kingdom are led by Nigerians. in India the surge of growth of the church can be traced back to the great Bishop Azariah. At the Edinburgh Missions Conference of 1910, he told the assembly, “Do come to India, but come as friends. India will be evangelized by Indians.”

The residue of the past two centuries firmly established the footholds for these filters, so they have disappeared slowly. My formal education reflects this. It lasted between the years 1949 and 1969. In those 20 years I had no more than two years of schooling with girls. There were no “people of color”—of any color other than white—but for a small number enough to be counted. As for religion, I grew up in a family of 9 other Episcopal clergy in my immediate family. My hands were full of filters!

It is a euphemism to say that “exposure to others” helps us see better. It takes cracks in our pride, direct hits, for us to receive God’s grace that allows a wider vision of His world and the people He loves. The lesson is an easy one to identify—to grasp the profiles that God designs.

World Christian Trends

When profiling rears its very ugly head in the church, the lamentable result is diminishing God, overlooking His people, forgetting what He is doing, and replacing all that with a serious myopia that leaves the world out of sight. We must gain the vision that sees God at work.

I bring to your attention the church in two countries—Brazil and China: Brazil because the world sees that country only in turmoil and not what God has established there; China because its church is one of the largest in the world, as is the nation itself.  Overlooking China only shows our myopia.  (Can you remember the name of China’s Prime Minister? Do you know how to pronounce his name?)  The statistics on these two countries are eye-opening.

First, Brazil.  Just consider the size of its two largest cities: Sao Paulo has 10 million, Rio de Janeiro has 17 million people. In Christianized countries, the population of Brazil will be second only to the United States in 2025 with an estimated population of 217,930,000

In 1900 Brazil was the 10th largest church in the world with 17,319,000 believers. By 2000 the. church had swollen to 155,545,000. Among Pentecostal/charismatics, they lead all countries with almost 80 million. That represents 47% of the church.

Among the ethnic peoples, the Branco Brazilians are the largest Christian ethnic group, with just over 80 million. The 7th largest Christian group is the Mulato Brazilians, numbering 35 million.

There is more going on in Brazil than the Olympics.

China has firsts in enviable categories as well as some less.

China is the largest country by population, with 1,460,000,000 projected in 2025. After India, China has the most cities over 50,000 – 463.  The nation has 254 different ethnic groups, many with subgroups that speak dialects unintelligible to others in the same ethnic group. It also ranks second to India with the number of blind, deaf, and lepers.

The church has reaped the fruit of the tears, the prayers, and the martyrs and missionaries of the 19th and 20th centuries. In the last decade of the 20thcentury the church was estimated to be increasing by one million people per month. By 2025 it is estimated that the number of Christians will number over 135 million, just after the churches of the United States and Brazil.

The predominate affiliation is categorized as Independents. This reflects the strength of the House Church movement. The Chinese church is second only to the United States with the number of Great Commission Christians, 81 million.

An interesting insight into the enormity of the population of China comes with the Han people. There are 810 million Han. These must be divided into numerous subgroups. Among the Han groups are the Mandarin Han, the fourth largest Christian group with 61 million. But there are three Han subgroups among the largest unreached peoples. These are the Jinyu (47 million), the Hunanese (44 million), and the Kan (25 million).

As might be expected with a nation of this size and with the growth of the church being so recent, the needs for the church’s work are clear. These same Han groups are among the largest ethnic groups without the printed Gospels, much less the entire Scripture. The Jinyu have lacked a mission agency as recently as 2000.

In my appreciation for the 4th of July and the United States’ unique history, I have been reading Alexis de Tocqueville on Democracy in America. His wisdom and insights make it clear how well we have molded ourselves and society around the pillars of democracy. Reading him also makes it crystal clear that expecting democracy to appear and flourish in China as it has here is unreasonable. The manifestation of the influence of the Body of Christ in China will have its own distinct and very powerful shape.


Photo: Dai women in Yunnan Province, China, with their first blue chewing gum! It broke the ice.
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Foreigners Coming, Missionaries Going

July 3, 2016     The Seventh Sunday of Pentecost   2 Kings 5:1-14; Luke 10:1-11, 16-20

The story of the servant of Naaman’s wife alongside the sending of 70 missionaries gives the dual trajectory of mission today.

On the one hand, we have the Jewish slave girl with the people of Damascus. Because of being among foreigners, she had the opportunity that never would have come had she stayed among her own.

On the other hand, Luke tells of Jesus sending 70 evangelists to Gentile nations. Matthew tells of the 12 He sent. The number 12 is a Jewish number—the tribes, the apostles, so these went to the Jews only. Luke recorded sending 70. Again the number tells us the context. There are 70 nations listed in Genesis 10, representing the nations of the world. So the mission of the 70 indicated Christ’s global view.

Today the stories remind us of the two-fold trajectory of mission: do not miss the opportunity of foreigners in your neighborhood, and do not fail to send missionaries to those nations who yet have no church.

In Part II I will focus on the 70. First, let me make some observations about the servant girl’s opportunity and what that means for us here. “Here” for Constance and me is Richmond, Virginia. Our three children and their families live here, so we moved to join them last August.

Next door to us is an Orthodox family from Serbia. Two doors down is a Muslim from Morocco. The lifeguard at the community pool is from Slovakia. I mention those neighbors because that is normal–normal for us and normal for those of you living in the United States.

God has given us an opportunity. We are the servant girl, not in captivity but living with Serbs, Moroccans, and Slovaks. And Han Chinese, Pushtun Afghans, Maaye Somalis, Rajasthani Marwari, Algerian Tuaregs, and so forth. Endlessly–an endless list of representatives of the nations represented by the 70 nations of Genesis 10 in your neighborhood and mine.  The servant girl was displaced to them. Now they have been displaced to us.

A couple of thoughts about following her example:

  1. Face our wilful isolation. That is, we live isolated lives, choosing to surround ourselves with people like us. To be God’s witnesses, we must wilfully leave our own and pay attention to those unlike us and around us.
  2. Face down the stereotypes. If we do not look under and beyond the stereotypes, we will never move to people beyond our own. Here is an example—the stereotype of Muslim terrorists. The FBI lists 1,000 Muslims on their watch list. There are 3.3 million Muslims in the United States. That means Muslims deemed suspicious by the FBI amount to a whopping 0.03%! Even if we triple the number who could be on the list, that still leaves the number at just 0.1%. The woman you notice with the hijab and her husband, and most like them, are just “bringing home the bacon,” just like you and me.
  3. Learn about their religion. This applies to Muslims, Tibetan Buddhists, Baha’i believers, and all the rest. Can we not show them the respect for their religion that we hope they will show ours? We do not compromise our faith, nor are we disobedient witnesses, when we do no more than listen to them explain their faith and then go home. We are opening a respectful dialogue.
  4. Extra stars in your crown for every invitation you receive next week for celebrating Eid al-Fitr with your Muslim friends as they close Ramadan. After all, Ramadan is their time of seeking a better knowledge of God, forgiveness and salvation. One of the nights before the close is the “Night of Power.” That is when Mohammad first received dictation from Gabriel for the Qur’an. Muslims believe that the Night of Power is when prayers are answered and determination for souls is decided.
  5. Can we not see opportunity in all this: not for rolling our eyes but for opening conversations on a dozen topics that can draw out our Muslim friend to discuss a different take on a deeper knowledge of God, intercessory prayer, salvation, revelation,…

Naaman, or his contemporary counterpart, is listening. Maybe with skepticism, but don’t forget, the general left with a faith that he carried back to Damascus. That is possible with the Han, the Maaye, the Pushtun, and the rest on the endless list.

World Christian Trends and the 70

WCT gives statistics on this dual trajectory with foreigners coming and missionaries being sent. While the suggestions above apply to us individually, these reflect the global context of mission.

The relevant measurement is the balance of the dual calling of mission: workers among those where they live, and missionaries sent to unevangelized.

Some countries ought to receive a much larger number of missionaries than it sends, due to the relative low level of Christian depth in it. But for those with significant depth, the balance would be more on those sent than received.

WCT introduces categories describing where a country sits relative to the balance of receiving and sending. Some of these categories are : looting, squandering, donating, and sending. Looting takes more than its share of workers, while donating sends more than it might be expected to.

Ireland’s share of sending, for example, is way above those it receives. This is appropriate for that deeply Christian country. Chile, also a mature Christian land, is in the “looting” category, with many more received than sent. Some of those in the “wasting” category are Kenya, Reunion, Zaire, and Honduras. Belgium, Canada, France, and the US are among those in the ‘Sharing” list.

The studies show some expected results. For instance, India was one of the top receiving countries throughout the last century. Now it is the second ranking sending country. Nigeria is among the top five sending countries, not including missionaries sent to the unreached in its own lands. Nigerian leaders have touched the cold hearts of Central and Eastern Europeans more than others have been able to.

The final word comes from the Lord at the return of the 70. No matter the part we play, the important thing is but one—that our name be written in the Book of Life.

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Structures of Sin

June 26, 2016   The Sixth Sunday after Pentecost   Galatians 5:19-23

The usual task of itemizing the individual sins of the “works of the flesh” is rudely disrupted by the villagers in Samaria. Searching the corporate heart of the villagers yields the same sins found in individual hearts. Don’t they count?

The tendency of good biblical application has been to hang the works of the flesh on individuals. Full stop. That is easy to do, given a list that includes wrath, ambition, sexual immorality, murders and the like. But if we reduce categories of sins only to individual people, we feed a parody of Christian morality. We excuse ourselves from participating in the ills of society, and we take no responsibility for their healing.

The villagers, wrote Luke, saw that Jesus “had set His face towards Jerusalem (9:53).” The reasons for their refusing hospitality are not noted by Luke, but the setting gives hints. They recognized Jesus as the Light of the world, and they also recognized His condemnation of the sin of the world. As the world prefers darkness to Light, so the villagers preferred to refuse Jesus and avoid any hint of condemnation.

Who knows what their particular set of sins were? Whatever their list, it most certainly resembles contemporary forms of the sins that grip the world today. Maybe their list included:

Gangs that terrorize neighborhoods and extort honest people;
Drug dealers who may not take drugs but lead others to lethal addiction;
Pornography made accessible, feeding an addiction that breaks marriage bonds;
Corruption in the finances of schools or widows’ funds or town improvements;
Warfare from jealousies or for economic gain;
Approval for sexual perversion, either in homosexuality or heterosexuality;
Fraud hidden in bureaucracies or cartels.

The terminology may not be biblical, but the categories are. The very sins harbored in the lives of individuals find ample opportunity and power in the social structures of our worlds.

World Christian Trends

Curiously, many voices in the church will measure individual sins but will deny our responsability for sin in society. Walter Rauschenbusch referred to social sins as “structures of evil,” and Pope John Paul II named them as “structures of sin.”

The devastation of these sins can be measured in money: The estimated cost is $9.25 trillion, or 32% of the Gross World Product. The real devastation is in the grinding, heartless, wasteful, abusive, ruthless treatment of God’s creation and of people precious to Him.

I will select only a few of the items in the analysis of Structures of Sin. I will bring these from three categories only: the poor, the environment, and women. Below are facts, plain statistics. They deserve a slow reading. I do not need to embellish or illustrate what are the realities represented by these numbers.

The poor:
700 million severely malnourished
500 million on the verge of starvation
93 million beggars
70 million abandoned children and infants
850 million with no past schooling
100 million supported by garbage
150 million with no shelter whatsoever
$400 billion of food and property destroyed by rats p. a. (per annum)
349 million homeless or family-less children
80 million new slum dwellers p. a.

The environment:
Tropical forests shrink by 247 million acres p. a.
75,000 species of life destroyed p. a.
50% of the world depends on biomass (firewood) for daily needs.
Soil erosion: 27 billion tons of topsoil lost from cropland p. a.
Sea levels rise by 0.6 inches p. a.
Waste: 1.6 billion tons p. a. (1 pound per capita per day)
50,000 acres of rain forest destroyed each day
63 sq. miles of arable land engulfed a day by deserts through mismanagement

Women:
Number 49.6% of the world
Receive 10% of the world’s income
Own 1% of the world’s property
Social surgery: 100 million genitally-mutilated
2.5 million raped p. a.
Women make up:
70% of all poor
66% of all illiterates
80% of all refugees
75% of all sick

If the sins of “the works of the flesh” are found in cultures and societies as well as in our hearts, so “the fruits of the Spirit” must be seen in the lives of Christians and in the cultures of God’s world as well. If that is where the Spirit redeems, then that is where the fruit of the branches must show the life of the Vine.


Photo: Two Hindu women in a village of Rajasthan, unmarried and doing household chores.
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Prayer, Silence, and the Silence of God

June 19, 2016  The Fifth Sunday after Pentecost   1 Kings 19:9-15

When Elijah asked to see God, he was shown the force of wind, earthquake, and fire. The presence of God, however, came not in them but in silence, “the still small voice.”

Motivation for service before the God of the spectacular–wind, earthquake, and fire–is easy to find. For task oriented servants, stepping into the scene of the dramatic is simply finding one’s comfort zone. Rather than pause before the majesty of God, we like to get about the business of the kingdom.

But for the mission of the church, it is the revelation of the God of “gentle stillness” that must always illumine the mind and grasp the heart of the mission of the church. Only through the nurture of spiritual awe before God’s silence does does the servant approach the full blessing of the Master. Baptisms, new churches, healings, and other spectacular manifestations come as results of the saints of God on their knees. Samuel Zwemer, the great missionary to the Muslims, wrote, “The history of missions is the history of answered prayer.”

I will let the witness of some of these saints illustrate this truth. Great stories accompany these people, but only because of their deep union with the Lord:

St. Patrick, the apostle of Ireland, wrote: “Christ be with me, Christ within me, Christ to comfort and restore me, Christ in quiet, Christ in danger, Christ in heart of all that love me, Christ in mouth of friend and stranger.”

Jacob of Nisibis, an early leader of the Persian Church, had led an ascetic life, serving as a model for the monastic life of Persia.  Only reluctantly did he accept the call to become the Bishop of Nisibis. For his missionary leadership, this holy monk was called “the Moses of Mesopotamia.”

Mother Teresa of India was asked what her secret was. She answered, “I pray, I listen.”

Charles Wesley gave spiritual expression to the Wesley mission in this country and England. He closes one of his most famous hymns, “Changed from glory into glory, till in heaven we take our place, till we cast our crowns before thee, lost in wonder, love, and praise.”

Jonathan Edwards led a mission to the Indians of Massachusetts. His sermons and writings are filled with honor to the majesty of God, rooted in adoration of God. “What is there that you can desire should be in a Savior that is not in Christ? Or, wherein should you desire a Savior should be otherwise than Christ is?”

William Carey helped establish the church in India. He was horticulturist, linguist, librarian, administrator and more.  His chief contribution was his translation of the Scriptures. When I visited his college in Serampore, I saw on display the 34 versions of the Bible which he had helped translate.

Ignatius of Loyola, the founder of the Society of Jesus, sent missionaries to Brazil, Ethiopia, Germany, India, and the Congo. He wrote, “God our Lord would have us look to the Giver and love Him more than His gift, keeping Him always before our eyes, in our hearts, and in our thoughts.”

Patrick Johnstone, a friend and collaborator of the team who did the World Christian Trends, recently published The Future of the Global Church, At one point he shows a two-sided timeline. On one side are the revivals of the church. On the other side he lists major prayer movements. Almost without exception the prayer movements coincide with or precede revivals.

Ramadan is the 30 days when Muslims seek a deeper knowledge of God. This presents us with sacred times to bring them before God’s very throne.  I again recommend a prayer link such as Pray30days.com.

Fasting and intercessory prayer, adoration of the Godhead, cultivating the interior love of God—these are the marks of servants of God through whom, like Elijah, God has been pleased to reveal His glory.

WORLD CHRISTIAN TRENDS

Each of the servants of the living God mentioned above had responsibility for funding mammoth enterprises. With hearts on fire with love for their Savior, they also needed to show integrity and skill in the  management of the funds God brought to their use.

When Paul asked the Corinthian church for donations for the Jerusalem offering, he did two things: he declared that they have overflowed in “a wealth of generosity,” and he described the responsibility of the delivery of the contribution. We should expect nothing less today.

The texts that follow as well as the figures are from WCT.

The wealth of Global Christianity:

The annual income of the 2 billion Christians is $15.2 trillion, clearly enough for the wildest dreams of world-wide ministry and global evangelization. But the distribution of this startling sum reveals the uneven wealth of churches.

The Church of the Poor: Some 100 million Christians live in the world’s 26 poorest countries. That is 24% of all the world’s poor, and 13% of all Christians. The Church of the Poor, however, is poor only in material goods. They are far from being spiritually paupers. Spiritually, it is the Church of the Rich. 50 million of them participate in the charismatic movements found in many poor countries. By their poverty and simplicity, these are the only Christians whose lifestyle is similar to that of Jesus on earth.

Giving: With the tithe as the standard for Christians, the actual percentage of giving is closer to a third of that. Annual donations of affiliated Christians is $298 billion. 46% comes from Europe, 37% from North America, 3.9% from Asia, and 1.3% from Africa.

Parachurch agencies, Over the past five decades there have been 40,000 new agencies. This has resulted in a reduced amount of giving to denominations, with 60% going to these agencies. An example is Christian broadcasting, which barely existed 100 years ago but now costs over $6 billion annually.

Responsible delivery of the church’s wealth:

Mission support: Only 5.6% of global Christian giving goes to foreign mission. In this department the church seems less sure of itself and its mission. Of the average weekly donation of $2.75, only $0.15 goes to support foreign mission. In this respect the entire church is a Church of the Poor—poor in spiritual dynamic and in missionary vision and obedience.

Embezzlement: Each year the average amount of money embezzled from the church is $16 billion, or $1 billion more than is spent on foreign mission. Additionally, an undetermined amount goes unreported or swept under the rug.

Before taking up the latest tasks, prior to plunging into the ministries we develop, we do well to stand with Elijah outside his tent and fathom the silence of God. Only then can we hear every word He speaks in His still small voice.

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Paul’s Reversal and Ours

June 5, 2016  The Third Sunday in Pentecost   Galatians 1:11-24

 
Rarely does an autobiography admit to the author’s blatant violence in the past; likewise, one does not expect to find humility about his divine calling. But that is the way Paul related his life in the reading from Galatians.

He proceeds with three divisions. The first is the grace that met him at Damascus. Paul said he was “called by His grace.” That grace was the Lord’s judgment towards Paul’s previous life. Paul violently tried to destroy the church of God, showing determined zeal for the traditions of his fathers. His attacks on the church were persecutions against the Lord Himself. Yet even then did the Son of God extend forgiveness and grace to this “chief of sinners.”

Second, Paul acknowledges that he was “set apart from birth” for his new calling to the nations. Why Paul? Because the mystery of God’s providence anticipated the reluctance of the twelve apostles to grasp the universal offer of salvation. Martyrs all and in distant lands, yet were they slow to break out of the boundaries of Judaism. God designated Paul to come forth as the Apostle to the Nations. Paul’s every step—his sphere of study, his living places and friends—were under the direction of the Almighty. All was designed to prepare this man for a full understanding of the Gospel and for expounding it for all time and all places.

Third, this was “revelation from God.” As the Twelve Apostles had three years with the Lord, so Paul had three years of direct tutoring and study under the Holy Spirit. What was so extraordinary? Paul knew the answer was simple: The mystery of the Gospel now fully revealed was the inclusion of all nations. This was the message of Paul’s life, the dual commission to take this to the church and to establish churches among the Gentiles.

Paul may have termed this as Good News, but the message was met with hostility among most Jews. Could the Jewish God who sent a Jewish Savior for the Jewish people also love and extend His kingdom to non-Jews? “Yes,” as Paul would write later. “Is He not the God of the nations, too (Romans 3:29).”  Not until Paul met with Peter and James, the brother of the Lord, and the Jerusalem leaders was this mandate finally accepted. That was not until the year 48.

We must recognize that this resistance is genetic, that we today exhibit the very same resistance and reluctance to go beyond. The very attitude we see in the Jewish mind, we can trace through all the history of the church. We, too, demonstrate the tilt towards ourselves and the power of the boundaries to stay inside. The mission trend today begs for a reversal like that of Paul’s after Damascus.

And now for crass commercialism: A great book offer!  Over the past three years I delved deeply into the Damascus encounter of Paul and Jesus Christ and its implications. This study brought out the opposition between those who would go to the nations and those who believed the Gentiles were not important to God. The result is my book published in January, The Year of Paul’s Reversal: Recovering the Call to the Nations. It’s so good that a bishop from Singapore and an Archbishop from Nigeria said so, as well as a lawyer of unusual insight from Pittsburgh. And this can be yours.  A mere $12. for the book and postage. You send me your address, I’ll send the book and even a return stamped envelope. Such a deal! If you are interested, write me at tadpole@mac.com.

World Christian Trends

Missionspeak often uses phrases like “the unreached world,” and “the 10/40 Window.” Is there really a sizeable unreached population? Do the facts support the claim that the church omits large swaths of land and ethnic groups? Do we prefer the boundaries of the church? I will let figures give the answer.

What follows are comparisons of mission to people beyond churches and those with churches. The different topics diversify the measurements of disparity. The term “the evangelized” represents people who have heard the Gospel. Of these, at least 33% are also members of a church.

First, the Bible in their language. We will measure two different publications.
For copies of portions, 25 pages or less:
The least evangelized receive                    27,000
The evangelized receive                     10,592,000

For full editions of the Bible, at least 1,300 pages:
The least evangelized receive                   192,000
The evangelized receive                     156,933,000

Christian books, books that promote all aspects of the Christian life:
The least evangelized                                   19,000
The evangelized                                  172,584,000

Mission agencies that recruit, send, resource, advocate, or in some other means, support
The least evangelized                              57,000
The evangelized                                  4,958,000

Prayer walks, campaigns, and other ways of preparing and presenting the Gospel
The least evangelized                              400,000
The evangelized                                  39,600,000

Home mission workers who live where they work:
The least evangelized                                 41,000
The evangelized                                  17,313,000

Foreign mission workers:
The least evangelized                         168,000 or 4%
The evangelized                                  14,616,000, or 96%

Of course, the critical figures are the population of “the least evangelized,” and their proportion of the world’s population.  After all, if they represent about 4% of the world, where would the inequity be? But if their number is above 10%, the claim of the unreached should reach our ears and hearts.

The number of those people who have not heard of Jesus Christ is approximately 1,700,000,000, or just under 28% of the world.

The church’s unfinished task shows the need for the church’s reversal. Otherwise these unevangelized people will never know the forgiving grace that Paul received. Reversing will require recognition of the tilt, prayer, fresh Bible study, learning, and Holy Spirit guidance for moving further. With love and prayer we will find these least evangelized people to be most eager for the Good News.


Photo: Site of first church planted by Bp. Samuel Ajai Crowther, strategically placed for the people at the confluence of the Lokaja and the Benue Rivers,
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