Essentials

Details: Written by: Chris Appleby

Peter Schendzielorz reviews:
Becoming Global
by Bruce Dipple. Sydney Missionary & Bible College 2011. ISBN 9780646562278

Bruce's wide ranging experience of missions (as a pastor and in serving and leading with SIM) and mission education (lecturing at SMBC and missions conferences) is well captured in his book Becoming Global. Whilst there's a depth of insight that could fill many books, the gems captured in its 138 pages are a firm foundation. Its particular focus is for churches to understand their role in God's global mission and be equipped to fulfil it by putting mission back at the core of church ministry.

One of the goals of the book is to help churches create a culture of mission, rather than just have it as an aspect alongside other ministries. In creating this culture, the church is then resourced to fulfil its mission to reach the whole world with the gospel, not just leaving it up to a select few. This change in culture also involves the church actively partnering with mission agencies, rather than relying on agencies to be the only ones on mission.

To ground its usefulness, three situations where this book would be especially useful are:

1. A church starting a missions committee;

2. A group that's planning a short term mission; and

3. A pastor seeking to equip and promote mission in their congregation.

At Curtin we've used Becoming Global to provide content for our theology of mission topic in student training. Of most use has been the extra practical resources provided by Bruce such that we didn't just explore ideas and theology, but also how to implement them.

The best part about this book is the practical resources that it provides. Rather than just raising ideas about mission education there are resources (books, outlines, websites, and talks) that can help - ranging from how to conduct a helpful missions interview in church; prepare a weekend church camp programme with a visiting missionary; to establishing a missions committee or training a short term mission group

Since it's a short book, and one that can be used widely across different churches or contexts, there's scope to extend the content as appropriate. In some cases to provide more supporting Biblical theology or exegesis, or to consult further with partner mission agencies to draw on the resources they have.

The final chapter closes with "a special note to pastors". In it Bruce emphasises the need to continue to preach and teach faithfully from the Bible, noting that if the Bible contains the story of God's missional work, then that needs to be reflected in how we expound, teach and apply the Bible to equip God's church. Well worth reading.

Peter Schendzielorz works with AFES at Curtin University in Perth, having previously worked with CMS WA and studied at SMBC. He is keen to see students equipped for life-long gospel ministry and mission.

Bishop Tony Nichols suggests ways in which parishes can better encourage and support Missions and Missionaries.

God has commanded that the Gospel of the Lord Jesus should be taken to all peoples (Luke 24:46-47; Romans 16:25-27). Whatever our particular calling or vocation, we are bound as Christians to recognize the priority of the Gospel, and to support its proclamation in our own neighborhood, and to the “gospel poor” in God’s world.
As a church we need to be challenged regularly to fulfill God’s command. We also need practical help from experienced practitioners and Christian leaders from other countries. Mission is now “from everywhere to everywhere”.

Some suggestions

1. Look for ways to co-operate with other churches and not just do our own thing. There are many fine missionary organizations that enable us to do that.

2. As Anglicans, it is natural for us to support, in particular, the Church Missionary Society, which is Bible based and committed to training long term workers.

3. Make sure that the missionaries and organisations we support are known to the whole congregation and not just the leaders. Feature them regularly on notice boards and in the church intercessions.

4. Be disciplined and good stewards by supporting a few missionaries that we know well and are committed to – and prioritize them. It is helpful to distinguish our level of support by using terms such as “partners”, “friends” (or “affiliates”), and “short termers”.

5. Set aside money to help missionaries to visit us and to spend time with our congregation. This will benefit both them and us.

6. Consider sending out members on short term assignments with the goal of ultimately sending them out for the longer term. Such initiatives must have the support of national Christians and partners in the field, lest they are burdensome to their hosts or embarrassing “loose cannons”.

7. Encourage the congregation to grow the missions’ budget by teaching the Biblical principles of world mission partnership. A “Global Missions Month” with guest speakers from other cultures (including indigenous Australians) can be inspirational.

8. Give opportunity to non Anglo members of our congregation to tell their story and give us honest feedback.

9. Form a small Mission Committee to advise the Rector and Church Council and provide updates on mission partners. One member should liaise and co-ordinate dissemination of prayer material and monitor care of mission partners on furlough.

10. Fifty per cent of Perth’s population was born overseas. Many struggle in relating to the dominant Anglo culture or to the English language itself. Learn about the demography of your own suburb. See the ABS statistics. What groups are not represented in our church? Why? How can the church reach out to these people? What about overseas students?

11. ESL courses are an excellent form of outreach. But leaders need cross-cultural training and appropriate methodology and resources.

Bishop Tony Nichols has served as a University teacher in Indonesia, as Bishop of North-West Australia, Principal of Nungalinya College and of St Andrew' Hall.

Dale Appleby reviews a landmark book about mission giving:
To Give or not to Give? Rethinking dependency, Restoring generosity, & Redefining Sustainability by John Rowell, Biblica Publishing. 2006.
ISBN 9780830857739

At one level this book challenges the "three-self" paradigm of modern mission practice (self-governing, self-supporting and self-propagating). But it does so in a global context in which the author describes rich western churches deciding not to give generously to new churches in poorer countries in case they become dependent. At another level it is about giving and generosity. The discussion is set in a mission context. The author has been working together with Bosnian Christians to see churches planted in that war-torn country.

Rowell traces the origins of the three-self paradigm back to the English Anglican Henry Venn, the leader of the Church Missionary Society from 1841. (His father was the pastor to William Wilberforce.) However Venn's concerns differed from today's discussions. He was concerned with the mission equivalent of colonialism, namely ecclesiastical imperialism. His concern was not dependency but domination. He wanted to bring an end to outside governance not outside giving.

One of the features of the book is the attempt to understand why western Christians have been so unwilling to give to the poorer churches. The author documents the development of ideas about giving to the poor in the history of the United States. He traces this development from what he calls Social Calvinism, a way of giving by persons to persons in their community but which distinguished between the "worthy poor" and the "wayward poor", through Social Darwinism (eliminating or allowing the unfit not to survive), through to Social Universalism which eliminated both personal giving (the government took over responsibility for welfare) and any distinctions about whether people actually needed welfare help. The result of the latter welfare programs was a cynicism that the public support programs didn't work. "Compassion fatigue" set in.
Rowell also documents the generally poor contributions of his home nation to the poorer nations. His claim is that both as a nation and as churches, 98% of all income is kept at home. He says that a mere 0.18 percent of church income goes to outreach ministries aimed at lost people living in already evangelised cultures, and only 0.02 percent goes annually to help reach truly un-reached peoples with the gospel.

His major plea is for western rich churches and Christians to work in covenant partnerships with churches in poorer nations as partners who contribute different things. He compares the Lend-Lease policy of the United States during World War II, and says that those with money can add it to those with human resources and expertise on the ground. Rather than fearing a welfare mentality he says we should be thinking of a warfare mentality in which we pool whatever resources we have for the good of the gospel.

He promotes the idea of compassionate conservatism, which is roughly a personal giving based on relationships, distinguishing between the worthy poor and the wayward poor, and setting a high value on the employment of heads of households. He outlines what he calls a Missionary Marshall Plan (modelled on the plan that helped re-establish the economies of some European nations after the second World War). This gives the primary responsibility for mission ministry to the local church not to outside donors. It also focuses efforts in areas where the Lord has opened doors to work.

One of the major themes running through the book is that Christians need to practice biblical generosity and not use the three-self paradigm as an excuse to withhold gifts to those in need. He has many strong things to say about the self-interest and greed of western churches and Christians, and also challenges the lifestyles of western missionaries who work among the poor. Rowell includes a helpful section on how Christians can help tackle poverty.

Overall the book is well thought out and practical. It comes from solid biblical study informed by personal experience and practice.

It should be read by church leaders, members of Church Councils, Boards of Deacons or Elders and those involved in mission outreach. It is an impassioned and challenging but practical book which has many important things to say to affluent western Christians.

Details: Written by: Kim Smith

The lead article in the November 2014 edition of Christianity Today posed the question whether Christianity in the Middle East is on the edge of extinction. Kimberly Smith looks at the decline of Christianity in the Middle East through the lens of the troubled nation of Iraq – a country which has rarely been out of the international news during 2014.

The Crisis in Iraq

Ancient Iraq

For many centuries the Iraq of modern times has been referred to as the “cradle of civilisation” – a term describing the Tigris–Euphrates River Valley region of southern Iraq. Historians believe that the world’s first writing system emerged during the 4th millennium BC, during the time of the Kings of Sumer (i.e. southern Iraq). The Sumerians were the first to harness the wheel and create city states. Early writings of the time also record the first evidence of mathematics, astronomy, astrology, written law, medicine and organised religion.

A nation of continuous conflict

Conflict has been a characteristic of the Middle East ever since Sargon of Akkad conquered all the city states of southern and central Iraq and subjugated the numerous kings of Syria in 2200 BC.

During the 20th century BC the Canaanite speaking Amorites began to migrate into southern Mesopotamia and set up kingdoms in the south – one of which was the small administrative town of Babylon - which later became a major city in the region. Not long after Babylonia had been sacked by the Hittite Empire (around 1595 BC) another foreign invader from the Zagros Mountains of Iran invaded the region and ruled over Babylonia for almost 600 years.

Various Babylonian and Mesopotamian kings who followed were unable to prevent new waves of West Semitic migrants entering southern Iraq during the 11th century BC. Conquering Assyrian rulers later built an empire stretching from Persia and Parthia in the east to Cyprus and Antioch in the West – and from the Caucasus in the north to Egypt, Nubia and Arabia in the south. During the 10th and 9th centuries Babylon fell to yet another foreign dynasty - that of the Chaldeans. Around 325 BC Alexander the Great arrived on the scene . Yet another round of conflicts engulfed the Iraq region during the Roman-Parthian wars, the conquerors actively supporting Brutus and Cassius in the Roman invasion of Syria.

Modern Iraq

The Christian population of Iraq in 2013 was believed to be in the vicinity of 500,000 - down significantly from 1.5 million before the 2003 war. Following a mass exodus during 2014, some think as few as 200,000 are left today. The majority of the remaining Christians live in the far north of the country.

According to Religious Freedom in the World – 2014, by July 2014 jihadists will have driven out all faith communities from Mosul, including non-Sunni Muslims. Christians have been forced to choose between converting to Islam or leaving the region. They were given a deadline, and the Islamic State declared that if they failed to comply, “there is nothing for them but the sword”. A city of up to 30,000 Christians, Mosul suddenly had none – and for the first time in 1600 years there is now no Sunday worship in that city.

Spiritual Conflict

From the time of Jesus Christ, there have been Christians in what is now Iraq. The Christian community took root there after the Apostle Thomas headed east in the year 35. But now, after nearly 2000 years, Iraqi Christians are being hunted, murdered and forced to flee. Many churches have been destroyed or abandoned.

Not that the various churches in Iraq were ever in agreement theologically over the centuries. Operation World observes that Christianity in Iraq has for years been characterized by fragmentation – denominationally, ethnically and politically, despite the great opposition all Christians face. The majority are in the Catholic-linked Chaldean Church, but others are part of the Assyrian Church of the East, Syriac Orthodox, Armenian Apostolic, Protestant denominations or even a Muslim-background believers’ network. OW’s Prayer Guide states that some in the historic denominations are being impacted by revival; others resent and oppose what they perceive to be aggressive proselytism, and a money-spinning focus of the newer Protestant groups.

Outreach to the Muslim majority remains a terrifying prospect to most, although compassionate ministry by some Christians to all in need sees many Muslims profoundly touched. Understandably many good leaders have fled the country – many others are dead, specifically targeted by Islamists. Christian leaders in Iraq invite us to pray for their equipping and enabling. With a young population and many Muslims coming to faith, leaders who are gifted in discipleship and teaching are crucial.

Pray for peace. Pray for Christians remaining in Iraq, and for the return of leaders who have fled, for the development of new leaders and for protection of all who shepherd God’s people in Iraq.

Kimberly Smith is a retired Melbourne chartered accountant now helping to establish the evangelical integral mission agency Anglican Relief & Development Fund Australia.

Details: Written by: Dale Appleby

Our day is not unique in being concerned for effective methods to proclaim the gospel. There seems to be no end to the different means by which the gospel can be proclaimed. Amongst churches that aren't too keen on an evangelical gospel, the methods of evangelicals still seem attractive. But the search for good means to evangelise can confuse us.
Such a search assumes that we are the organisers and leaders of evangelism. But this is a mistake. God is the Evangelist. And it is he who chooses and uses his own methods. Of which there are three: his gospel, his Spirit, and his disciples. We are one of the means and part of the method. Although we have found that the Holy Spirit has used us in some particular ways in the past, we should not be confused about what has happened. We can look back at large gatherings for evangelism (Whitfield, Moody, Graham). We can remember small scale efforts (Dialogue Evangelism, Alpha). We know about personal evangelism, and apologetics, and church planting. But merely repeating the method does not necessarily produce the same effects.
Because those means are not the primary means. Gospel, Spirit, Disciple – they are the means.
Another temptation we face is to make the gospel sound reasonable. To put it in the terms which our hearers want to hear it. To clothe it in a form or style that makes the hearers feel comfortable. This is different to stating it in terms that they can understand: in their language and in thought forms which they can grasp. Always we should try to make the gospel clear and plain.
But the gospel intentionally subverts humans' demands to have it expressed according to the way they view reality. It intentionally appears foolish and weak. That is part of God's really effective method. Explaining the foolish message of the crucified Lord does require some careful tracking to make it clear in plain language without adapting it so that it is no longer the gospel but just an agreeable religious message.
That is one reason we need to follow the Spirit as the chief Director of Evangelism and not get too carried away with the really good ideas we have tried out or read about.
In this issue of Essentials we have a lot about Mission. Lots of books and practical ideas. Quite a few are set in the context of Islam. Evangelism amongst Muslims, I think, is a good case study of the poverty of methods and the power of God's means. Grant Lock's Shoot Me First is a wonderful testimony to God's power. I hope you are encouraged by this issue.

Dale Appleby

Dale Appleby is the rector  of Christ the King Willetton  and the editor of Essentials

Details: Written by: Elizabeth Culhane

Elizabeth Culhane reports on the recent EFAC Emerging Leaders Conference

So began EFAC Australia’s Emerging Leaders Conference, held in Melbourne from 21-23 September 2014. Twenty-seven young leaders from around the country met to discuss the opportunities and challenges of being Christian leaders and Anglicans in twenty-first century Australia.

In the morning Bible studies, Tim Johnson helped us to consider the gifts and limitations of the two emerging leaders on view in 1 Samuel 9: Saul and Samuel. Our attention was drawn to the fact that it was a servant, not Saul, who consults and relies upon God for wisdom (1Samuel 9:6), foreshadowing the later issues in Saul’s leadership. Saul’s CV would have looked good, Tim remarked, but did he display the godly character required for leadership? Accordingly, do we choose leaders on the latter basis? Tim reminded us that godliness is essential for spiritual leadership (cf. 1 Tim 3:1-13).

The Conference was an excellent mixture of formal content, informal learning, and networking. We visited local churches and glimpsed the many different forms of Anglican ministry within Melbourne.

Andrew Katay spoke on how to think biblically about leadership, challenging us to consider it as broader than preaching and praying alone. Leadership has to move beyond just completing tasks, argued Katay. Instead, we need to consider our theology of church and discipleship, and how best to bring this vision to fruition with God’s help. He highlighted the necessity, for leaders, of reading books such as Dietrich Bonhoeffer’s Life Together, and encouraged us to refrain from referring to the church where we work as “my church”, but rather as “Jesus' church”.

In Adam Lowe’s workshop we listed our views of the opportunities, challenges and sources of encouragement in our local churches and the Anglican Communion as a whole. Adam artfully categorised and graphed the results before we met in groups to discuss the most frequently nominated challenges.

The delegates’ chief local challenges were making and maturing disciples and healthy church communities, whereas our primary sources of encouragement were seeing faith in action, evangelism and mission, and encouraging co-workers. In regards to the Anglican Communion, delegates’ chief concerns were theological heterodoxy and uncertainty about Anglican identity.

Stephen Hale then gave an excellent address on how to live as an Anglican in the Church’s ‘Cross-Over Era’ from institutional and societal prominence to a more marginal position. [See page 2]

Delegates’ learning was also greatly enriched by evangelist Lindsay Brown’s lecture on the current status of world mission, and by Julie-Anne Laird who encouraged ministers to lead by example in evangelism. In addition, we spent time praying for our churches, Australia, the world, and each other.

The Conference was superbly organised by Adam Cetrangolo, along with Adam Lowe and Stephen Hale. EFAC’s 2014 Emerging Leaders Conference was a resounding success, and I would highly recommend anyone nominated to take up the opportunity to attend next time.

Elizabeth Culhane studies theology at Ridley Melbourne, and enjoys reading, writing and cake-eating.
She tweets at twitter.com/e_culhane

Details: Written by: Chris Appleby

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