Each morning this week in Hyderabad we have started the day with prayer and devotions in the chapel. I am asking my Indian students to share their favorite Scripture verse, those that have been especially meaningful and an encouragement for them. Most of the passages have come from the book of Psalms, so you can imagine my surprise when one fellow cited Job 27:6:
“My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.”
Job is one of my favorite Bible characters and I use him often in my teaching. Here was a man who greatly suffered and was accused by his friends, and even his wife, for wrongdoing. Their counsel was he needed to acknowledge his sin and repent before God. Job steadfastly refused to admit to a wrong that he was not guilty of. I have often thought it took a great deal of courage for him to stand up against majority opinion. How devastating it must have been for him to listen to misinformed people moralize and cast judgment. No doubt it was also offensive. A lesser man would have yielded, asking for forgiveness, coping a plea of having committed an unknown sin. Not Job. He would not have any of it.
If you did not know the conclusion of the life of Job, his words in this verse would seem arrogant. In the preceding verse he seems to be defiant as he confronts his prosecutor’s.
“God forbid that I should justify you...” Job not only refused to be accused but he was accusing the accusers, for their malicious as well as unjustified judgment on his life. He continues, “Till I die I will not remove mine integrity.” Obstinate and self-righteous fellow, that Job.
We know that Job’s antagonist’s were mere instrument’s of the Accuser. That seems to be Lucifer’s most delightful game, bringing charge against God’s own. Most of us walk about feeling this weight of accusation, the feeling that we are sinful, inadequate and indeed, just downright wretched in the sight of the One who created us. Job would have none of it. Though he did not understand the circumstances that caused the world to crumble around him, and he categorically wasn’t going to let the false accusations of other’s determine his future.
To be sure, we must confess our wrongdoings when we have clearly made a mistake. Jehovah did deal with Job’s attitude as his dialogue about the Almighty crossed the line in questioning God’s integrity. In the end, however, God supported Job’s claims of righteousness and dealt harshly with Job’s fussy friends (42:7-9).
Courage to claim righteousness in face of public opinion -- from your peers, your church, or even your own theology, is not an easy thing. That’s what makes Job such a unique person in Scripture. If you know you are right, don’t take the easy way out by yielding your integrity. Hold on to your righteousness, as long as you have breath.
Monday, March 28, 2005
Saturday, March 19, 2005
Non-Profit Venture
In my classes I require my students to give me “interactive papers.” I give them an article to read, on subjects that range from culture theory, animism, living overseas etc., to supplement classroom lectures. By requiring them to interact with the articles they are forced to think through the issues of the article, not just read it. It’s a good practice, and something I do often in my own reading.
I’m presently reading, Finishing Well: What People Who REALLY Live Do Differently, by Bob Buford. In interviewing several prominent people who are living beyond success to significance, Peter Drucker makes this comment on the motivation for those who are involved in non-profit activities.
Business supplies…either good or services. Government controls. A business has discharged its task when the customer buys the product, pays for it, and is satisfied with it. Government has discharged its function when its policies are effective. The “non-profit”” institution neither supplies goods or services nor controls. Its “product” is neither a pair of shoes nor an effective regulation. ITS PRODUCT IS A CHANGED HUMAN BEING [emphasis mine]. The nonprofit institutions are human-change agents. Their “product” is a cured patient, a child that learns, a young man or woman grown into a self-respecting adult; a changed human life altogether.
As I read Drucker’s words I thought, “That’s what I do.” While some may call me a missionary, a teacher or trainer in cross-cultural church planting, one could also say that I am in a non-profit business to change the lives of human beings. Thirty-five years ago I went into ministry for one reason, to make a difference in the lives of others by telling them about them about Jesus Christ, and the peace that He gives to those who accept Him as their Savior. It’s not an occupation that is monetarily profitable and, like all in my profession, finding people to support my non-profit activities is challenging and wearing. But the rewards of my work, and those who support this effort, go far beyond financial benefits. God has called all of us to live lives of significance...to be change agents in making a difference in the lives of others. It’s a noble calling. It’s a noble pursuit.
The next time you see a missionary presentation, perhaps it would be helpful not to see them as merely trying to raise support. Perhaps a better perspective is to see them as a member of a non-profit venture seeking ways to help people, both now and for eternity. You will get a tax write-off and help point people to the Savior in the process.
I’m presently reading, Finishing Well: What People Who REALLY Live Do Differently, by Bob Buford. In interviewing several prominent people who are living beyond success to significance, Peter Drucker makes this comment on the motivation for those who are involved in non-profit activities.
Business supplies…either good or services. Government controls. A business has discharged its task when the customer buys the product, pays for it, and is satisfied with it. Government has discharged its function when its policies are effective. The “non-profit”” institution neither supplies goods or services nor controls. Its “product” is neither a pair of shoes nor an effective regulation. ITS PRODUCT IS A CHANGED HUMAN BEING [emphasis mine]. The nonprofit institutions are human-change agents. Their “product” is a cured patient, a child that learns, a young man or woman grown into a self-respecting adult; a changed human life altogether.
As I read Drucker’s words I thought, “That’s what I do.” While some may call me a missionary, a teacher or trainer in cross-cultural church planting, one could also say that I am in a non-profit business to change the lives of human beings. Thirty-five years ago I went into ministry for one reason, to make a difference in the lives of others by telling them about them about Jesus Christ, and the peace that He gives to those who accept Him as their Savior. It’s not an occupation that is monetarily profitable and, like all in my profession, finding people to support my non-profit activities is challenging and wearing. But the rewards of my work, and those who support this effort, go far beyond financial benefits. God has called all of us to live lives of significance...to be change agents in making a difference in the lives of others. It’s a noble calling. It’s a noble pursuit.
The next time you see a missionary presentation, perhaps it would be helpful not to see them as merely trying to raise support. Perhaps a better perspective is to see them as a member of a non-profit venture seeking ways to help people, both now and for eternity. You will get a tax write-off and help point people to the Savior in the process.
Thursday, March 17, 2005
Bridge or Barrier to God?
Is it possible that the church is sometimes an obstacle to world evangelism?
The church (small “c” referring to the local body of believers) is both a bridge and a barrier throughout the world. I’ve seen it in every country in which I’ve had the privilege of working. The primary purpose of the church is equipping believers for ministry and for their spiritual growth (Ephesians 4:12); yet in many places, it has taken on the role of gatekeeper into the Kingdom. Becoming a follower of Christ seems no longer to be a matter of faith but a matter of taking on the identity of the Christian culture as defined by the local assembly making the rules. Let me explain:
Several years ago in Kenya, some new believers asked me if it was okay for them to use the drum in their worship. The early missionaries, as well as many churches in that area, believed that it was inappropriate since the tribe used the drum in their festivals. Witch doctors also used it. I always thought the indigenous form of singing was much more appropriate than singing the Swahili translation of “How Firm a Foundation,” so I told them using a drum was a non-issue.
Almost every new believer wanted to ask me questions about behavioral issues for Christians—issues with questions such as: was it okay to baptize a man who had ten wives; could they continue to drink blood as a part of their diet; should they cover their naked bodies? While all of these subjects are interesting and perhaps worthy of discussion, I have always wondered about the message we were sending to those without Christ? If behavior was what the lost world focused on in terms of becoming a Christian, was our message of faith hindered by our stance on works? As they relate to salvation, do these issues even matter?
Today the trend in the North American church is to support nationals; however, I contend that, because of the Christian culture among nationals, they are more often than not an obstacle to the lost. Can a Sikh believer still wear his turban after salvation? Can a Hindu woman continue to wear a “bindi” (dot on her forehead)? Can a Buddhist still revere his ancestors? Many national churches forbid such behavior—not because they understand the cultural practices, but because they are bound by the culture of a faith that dictates particulars which they believe are biblical principles.
In the West we have fought the cultural behavior war for years. Can a Christian go to movies (doesn’t seem to be a much of an issue these days), have a beer, or get a tattoo? In ancient times, it was the issue of eating pork or being circumcised. In some churches in Russia, a woman cannot come into the assembly without a head covering; and in Viet Nam, one must wear a white shirt if he is going to speak to the congregation. Some Indian Christians greet everyone with “Praise the Lord,” while some won’t shake the hand of a non-believer lest they be defiled.
I have a friend who is 25 years my junior and who became a Christian through the witness of his friends at a university. He had resisted the church and would never darken its door to hear the gospel. Soon after his conversion, his friends gathered in a park, smoked cigars, and lifted their glasses of bourbon in celebration of one who became a follower of Christ. He’s now a missionary, and, yes, he still drinks bourbon. While he is careful not to offend the brethren, his witness among those who are not yet followers is strong.
My generation has a difficult time with such a story, but post-modern Christians don’t seem to blur the lines between the issues of salvation and perceived proper behavior. As a friend of sinners, I wonder if Jesus lifted a glass of wine; He certainly was accused of associating with those who did (Lk. 7:33,34).
In the country where I live, which has a Christian population of less than two percent and in five years is projected to be less, it’s important that we train nationals to think beyond the culture of their faith. It’s true that every believer is to be a new creature in Christ, but that doesn’t necessarily mean that being a believer mandates giving up one’s cultural heritage. Training nationals goes beyond just exegeting the Scriptures; it also means exegeting the context. Until the church understands that, they will continue to be more of a barrier than a bridge to the Good News of Christ.
The church (small “c” referring to the local body of believers) is both a bridge and a barrier throughout the world. I’ve seen it in every country in which I’ve had the privilege of working. The primary purpose of the church is equipping believers for ministry and for their spiritual growth (Ephesians 4:12); yet in many places, it has taken on the role of gatekeeper into the Kingdom. Becoming a follower of Christ seems no longer to be a matter of faith but a matter of taking on the identity of the Christian culture as defined by the local assembly making the rules. Let me explain:
Several years ago in Kenya, some new believers asked me if it was okay for them to use the drum in their worship. The early missionaries, as well as many churches in that area, believed that it was inappropriate since the tribe used the drum in their festivals. Witch doctors also used it. I always thought the indigenous form of singing was much more appropriate than singing the Swahili translation of “How Firm a Foundation,” so I told them using a drum was a non-issue.
Almost every new believer wanted to ask me questions about behavioral issues for Christians—issues with questions such as: was it okay to baptize a man who had ten wives; could they continue to drink blood as a part of their diet; should they cover their naked bodies? While all of these subjects are interesting and perhaps worthy of discussion, I have always wondered about the message we were sending to those without Christ? If behavior was what the lost world focused on in terms of becoming a Christian, was our message of faith hindered by our stance on works? As they relate to salvation, do these issues even matter?
Today the trend in the North American church is to support nationals; however, I contend that, because of the Christian culture among nationals, they are more often than not an obstacle to the lost. Can a Sikh believer still wear his turban after salvation? Can a Hindu woman continue to wear a “bindi” (dot on her forehead)? Can a Buddhist still revere his ancestors? Many national churches forbid such behavior—not because they understand the cultural practices, but because they are bound by the culture of a faith that dictates particulars which they believe are biblical principles.
In the West we have fought the cultural behavior war for years. Can a Christian go to movies (doesn’t seem to be a much of an issue these days), have a beer, or get a tattoo? In ancient times, it was the issue of eating pork or being circumcised. In some churches in Russia, a woman cannot come into the assembly without a head covering; and in Viet Nam, one must wear a white shirt if he is going to speak to the congregation. Some Indian Christians greet everyone with “Praise the Lord,” while some won’t shake the hand of a non-believer lest they be defiled.
I have a friend who is 25 years my junior and who became a Christian through the witness of his friends at a university. He had resisted the church and would never darken its door to hear the gospel. Soon after his conversion, his friends gathered in a park, smoked cigars, and lifted their glasses of bourbon in celebration of one who became a follower of Christ. He’s now a missionary, and, yes, he still drinks bourbon. While he is careful not to offend the brethren, his witness among those who are not yet followers is strong.
My generation has a difficult time with such a story, but post-modern Christians don’t seem to blur the lines between the issues of salvation and perceived proper behavior. As a friend of sinners, I wonder if Jesus lifted a glass of wine; He certainly was accused of associating with those who did (Lk. 7:33,34).
In the country where I live, which has a Christian population of less than two percent and in five years is projected to be less, it’s important that we train nationals to think beyond the culture of their faith. It’s true that every believer is to be a new creature in Christ, but that doesn’t necessarily mean that being a believer mandates giving up one’s cultural heritage. Training nationals goes beyond just exegeting the Scriptures; it also means exegeting the context. Until the church understands that, they will continue to be more of a barrier than a bridge to the Good News of Christ.
Thursday, March 10, 2005
Heading Home?
Another flight, another trip back to base. Home doesn’t seem accurate as our flat is not either where I am from nor where I want to retire. But then, where is home? I guess it’s true what they say, home is where your heart is and right now, my heart is in the part of the world where there is less than two percent Christian. My wife is in Delhi, our kids and grandkids are in Oklahoma/Arkansas. It will be good to get back to base as it’s been a long month away from Sandy. Though she has been busy with her bible study group and I have been occupied with students at the Center for Intercultural Training in North Carolina, the separation gets a bit stale after the third week. I get tired of long flights (thirty-six hours from Arkansas to India), haggling for decent seats (anything but in the middle), the long lines at immigration, the incredible long wait for my luggage and the one hour taxi ride back to the house in the middle of the night. I know some people think travel is exciting, but I lost that thrill one million air miles back. I wonder how long I will keep doing this? I wonder why I do it now?
In the grand scheme of things I realize that my teaching looks pretty insignificant. But that’s not what I thought about looking into the faces of my class at CIT. Fifteen people getting ready to move overseas to places like Kyrgyzstan, Papua Indonesia and Thailand. For a brief moment, hardly a breath in man’s existence on earth, I gave my students my best in how to live and serve Christ overseas. I challenged their theologies, their worldview assumptions as well as help them think through the issues of how to do their ministries. In the course of teaching “Equipping For Cross-Cultural Life,” I also gave my thoughts on raising kids, working as a team and the future of North American missions. Perhaps what I do will make a minor ripple in what God is doing for His honor and purpose throughout the world. I’m not trying to make a statement nor pursuing a place in history. I’m a bit player, like us all, in the drama in time and space. If it works for Him, it has to work for me.
In the grand scheme of things I realize that my teaching looks pretty insignificant. But that’s not what I thought about looking into the faces of my class at CIT. Fifteen people getting ready to move overseas to places like Kyrgyzstan, Papua Indonesia and Thailand. For a brief moment, hardly a breath in man’s existence on earth, I gave my students my best in how to live and serve Christ overseas. I challenged their theologies, their worldview assumptions as well as help them think through the issues of how to do their ministries. In the course of teaching “Equipping For Cross-Cultural Life,” I also gave my thoughts on raising kids, working as a team and the future of North American missions. Perhaps what I do will make a minor ripple in what God is doing for His honor and purpose throughout the world. I’m not trying to make a statement nor pursuing a place in history. I’m a bit player, like us all, in the drama in time and space. If it works for Him, it has to work for me.
