Category Archives: Partnership with national missionaries

Nine critical shifts for world missions, by T.J. Addington

Cross-cultural partnership, Global Christian mission, Global trends, Partnership with national missionaries, Quotes, articles & books related to cross-cultural partnership

At the 2011 North American Mission Leaders Conference in Scottsdale on September 29–October 1 (also known as the RESET conference), T.J. Addington gave a presentation: “Critical Shifts From the Black and White to the Color World.” T.J. Addington is Senior Vice President of Reach Global, Evangelical Free Church of America. The primary participants in this conference were members of the North American evangelical Christian missions community. I am grateful for Mr. Addington’s permission to present his points here.

Shift #1: From being primarily doers—to being primarily equippers

Watchwords: Developing, empowering and releasing.

Shift #2: From being in charge—to equal partnerships

Watchwords: Equal partnerships are the coinage of the color world.

Shift #3: From owning and controlling—to “we own nothing, control nothing and count nothing as ours”

Watchwords: Serving with an open hand.

Shift #4: From Western missionaries—to global missionaries

Watchwords: All people reaching all people.

Shift #5: From dependencies—to self–sufficiency

Watchwords: Promoting dignity.

Shift #6: From addition—to multiplication

Watchwords: Equipping others.

Shift #7: From competition—to cooperation

Watchwords: We are better together than alone.

Shift #8: From an emphasis on my brand—to His brand

Watchwords: Jesus died for His bride, not my brand of the church.

Shift #9: From agency based missions—to church/agency synergy

Watchwords: The vision for missions belongs to the local church.

******************************

My comments: The shifts represented by the points above are largely consistent with our philosophy of ministry and practice at Mission ONE. At the risk of sounding self-promotional, below are some brief comments relative to where we stand as a mission organization.

Shift #1: From being primarily doers—to being primarily equippers. Mission ONE is all about equipping and empowering national missionaries—also known as indigenous Christian workers—to reach their own people, as well as nearby unreached peoples—with the Gospel of Jesus Christ.

Shift #2: From being in charge—to equal partnerships. As Mission ONE President Bob Schindler says, “Healthy partnerships are not father to son—but rather, brother to brother.

Shift #3: From owning and controlling—to “we own nothing, control nothing and count nothing as ours.” Mission ONE does not control the ministries with which we partner. Our attitude is high trust, rather than high control. Our high-trust partnerships are based on years of serving one another, overcoming trials and obstacles together.

From Bryant Myers: Exploring World Mission: Context & Challenges (Monrovia, CA: World Vision International, 2003) p. 53. Based on information from Operation World by Johnstone & Mandryk (Paternoster, 2001)

Shift #4: From Western missionaries—to global missionaries. The center of gravity of Christianity has shifted from the West to the Global South; this is consistent with the rise of the national missionary movement. The national missionary movement does not “need” the support of the West to thrive; however, we believe that so much can be done for the advance of the the Gospel through healthy cross-cultural partnerships. It is our honor to serve one another in unity. Jesus prayed, “…that they may be one even as we are one … 
so that the world may know that you sent me and loved them 
even as you loved me” (John 17:21–22). Moreover, the global trend of the migration of peoples, refugees and college students to the West (some of them Christian) have made most of its cities home to dozens, if not hundreds, of nationalities; this has resulted in both vibrant new ethnic churches in the West as well as wonderful opportunities for blessing people from other cultures. The opportunities for cross-cultural relationships are across the street and around the world. It truly is a new world of Christian mission that is largely “from everywhere to everyone.”

Shift #5: From dependencies—to self–sufficiency. At Mission ONE, we believe that healthy interdependence is the biblical ideal. Some of our partnerships are healthier than others from the standpoint of healthy interdependence versus unhealthy dependency. We believe that the large majority of our partnerships are on the healthy side of the continuum.

Shift #6: From addition—to multiplication. Mission ONE has invested very significant resources in “multiplication.” That’s what Mission ONE Training Ministries is all about. Operation WorldView and The Beauty of Partnership were created to equip churches, individuals, and mission teams for cross-cultural ministry and healthy cross-cultural partnerships—thus multiplying our impact. This is my passion as Director of Training Ministries for Mission ONE.

Shift #7: From competition—to cooperation. The very nature of healthy cross-cultural partnership is cooperation, so naturally, cooperation is part of the DNA of Mission ONE. Moreover, in the development of both Operation WorldView and The Beauty of Partnership, our attitude has been to cooperate with whomever we can—with several different ministries—sometimes paying significant royalties to do so.

Shift #8: From an emphasis on my brand—to His brand. Ever since Bob Schindler founded Mission ONE, we have never sought to “put our name” on the ministries with which we partner. We insist on organization to organization partnerships by which local accountabilities and indigenous identities remain intact.

Shift 9: From agency based missions—to church/agency synergy. Mission ONE has a high view of the centrality of the local church in the Great Commission. Our current Strategic Mission Partnership with Biltmore Baptist Church and Mission ONE’s partner—National Evangelical Outreach Kenya—is one such example. It is our intention to be “the bridge” for many more such strategic mission partnerships between local churches and indigenous ministries.

Real hope, honorable work for women in rural Kenya

Cross-cultural partnership, Global Christian mission, Helping the poor, Indigenous ministries, Ministry to women, Partnership with national missionaries, Stories and reports, Training
Mission ONE President Bob Schindler with one of graduates of the Kijabe Town
sewing class. “She gave a stirring testimony of how she got saved and learned
the vocational skill of tailoring through the class.”

Mission ONE president Bob Schindler just returned Monday from Kenya. One of the major reasons for going was to visit with Mission ONE’s long-time ministry partner, National Evangelical Outreach (NEO Kenya), led by Pastor Wilfred Githongo Kabiru and his wife Rahab. (Also, a major strategic mission partnership with NEO Kenya is in the works, and Bob was there to navigate the process.)

One of NEO’s newest and most successful projects has been a tailoring school for women, located in Kijabe Town. While Bob was there, the tailoring school celebrated it’s second graduating class. (See other pictures below.)

This tailoring school ministry has been rescuing women from the sex trade. These women are receiving hope for eternity through faith in Jesus Christ—as well as hope for today—through learning the trade of tailoring. The tailoring trade enables the women to earn a living honorably in order to avoid the sin, shame, and life-threatening hazards of living “on the street.”

Funding for this tailoring school came from a Baptist church in North Carolina. We praise the Lord that this three-way strategic mission partnership—between NEO Kenya, a generous local church, and Mission ONE—is resulting in a beautiful collaboration through Jesus Christ to bring hope to the hopeless. Praise the Lord!

Sewing class in Kenya through Mission ONE cross-cultural partnership

The second graduating class of the Kijabe Town sewing class,
National Evangelical Outreach, Kenya

A light on top of the hill

Cross-cultural partnership, Global Christian mission, Indigenous ministries, National missionary stories, Partnership with national missionaries, Stories and reports

Rev. George Odaa is the Director of Grace Evangelical Mission in Kisumu, Kenya. George and his wife Lightness have led the GEM Home and served as “parents” for about 20 orphans for several years. George has a passion for teaching the Word of God and has faithfully taught these children the glorious truths of God revealed in Scripture.

Rev. George and Lightness Odaa

Below is a passage from the recent quarterly report from Rev. George Odaa:

In the book of Hebrews we have this verse:

“Keep your lives free from the love of money, and be satisfied with what you have.  God has said; ‘I will never leave you; I will never forget you’ (Hebrews 13:5).

Again, quoting from David, the word of God tells us that, “I will not be afraid, because the Lord is my helper. What can man do to me?” (Psalm 118:6).

These and many other verses in the Scriptures give children of God comfort and courage to endure affliction and difficult times. We the family of Grace have seen the Lord fulfill these words in [our] life time however short. The family of Grace started with much assurance that it is God who wanted me to take a step of faith to plant this new ministry of caring for orphaned and destitute children. Just at the age of 34, God called me to take this challenge to do His work amidst lots of opposition from friends and some good Christian brothers. I took the challenges head on and started the GEM (Grace Evangelical Mission).

The GEM Home now is a light on top of a Hill bringing new life to orphans and needy children in our society. … God has used the ministry to bring honor and glory to His name.

GEM children having fun playing games at home

Praise God for all that He has done in GEM Kenya. What he has done to his people. Thank you Lord for using dear brethren all over the world, to bring a rich fulfillment to our deep soul longings, to your own glory. Amen.

2,004 children come to Christ in Kenya

Cross-cultural partnership, Global Christian mission, Indigenous ministries, National missionary stories, Partnership with national missionaries, Stories and reports

Children in Kenya

Below is an excerpt from a recent quarterly report from Pastor Wilfred Githongo Kabiru serving with AIC Kenya:

Having noticed for years how brutal and irresponsible our young people are, two years ago we offered to launch the above program to make sure that we will reach children to Christ as early as five years if possible. Church elders did not believe that Mission ONE team would be able to carry on this work, but now we have proved to them that it is possible and that this age is the best and easiest to bring people to Jesus.

We meet them in schools, preach to them and conduct fun activities for them. We also make teachers responsible to follow up born again ones. This is for Christian teachers whom we have brought to the Lord.

Secondly, we gather them, and more seriously we invite them together with their parents so that they can continue with them from where we have left. During this second quarter, Jeff Kabero Gathu was responsible. He met with them at schools, villages and lastly jointly with their parents.

So far we have 2,004 born again children in our outreach program.

For more information about the ministry of AIC Kenya, contact Werner Mischke at werner@mission1.org.

God is at work in Nepal

Cross-cultural partnership, Indigenous ministries, National missionary stories, Partnership with national missionaries, Stories and reports

Local church pastors and believers in Nepal

Below is an excerpt from a recent quarterly report from Bishwa Karmacharya, serving with Transformation Nepal.

The presence of God was felt so much in this quarter. We were able to see that the seeds that had been planted in people’s heart started to grow. The follow up visits to churches helped us realize that God is at work, He has worked through us. The people whom we had shared gospel with had been a growing Christian. The number of believers in churches was also increasing where we did a follow up visit. Ed and team came to Nepal this quarter; we had a very good time of ministering to people. We thank Ed and Mission One for bringing this team.

Bishwa sharing the gospel in Ranitar

We were able to make a 2010 plan for Transformation Nepal in this quarter. With much prayer, we have identified what activities we want to do in 2010. So, this quarter has been a very fruitful quarter for us.

The Transformation Nepal Team labors among many unreached communities of Nepal and focuses on church planting, discipleship and leadership training.

For more information about the ministry of Transformation Nepal, contact Werner Mischke at werner@mission1.org.

Understanding the culture scale, Individual/Group, through the lens of honor & shame

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Honor and shame, Partnership with national missionaries, Quotes, articles & books related to cross-cultural partnership, Short-term missions

You can take a quantum leap in understanding your cross-cultural ministry partner by understanding the five basic culture scales. Today’s focus: Individual/Group.

Peterson’s Five Basic Culture Scales

“If you want to go fast, go alone; if you want to go far, go together.” –African proverb

According to Brooks Peterson in Cultural Intelligence: A Guide to Working with People from Other Cultures, there are five basic culture scales. They are: 1) Equality/Hierarchy, 2) Direct/Indirect, 3) Individual/Group, 4) Task/Relationship, and 5) Risk/Caution. Previous posts focused on the culture scale of Equality/Hierarchy … and Direct/Indirect. In this post, we are looking at Individual/Group, which refers to the degree to which people identify themselves as independent individuals versus interdependent members of a group.

According to Peterson:[1]

An individual style means people prefer to

  • take individual initiative,
  • use personal guidelines in personal situations,
  • focus on themselves,
  • judge people based on individuals traits,
  • make decisions individually,
  • put individuals before team,
  • be nonconformists when necessary, and
  • move in and out of groups as needed or desired.

A group style means people prefer to

  • act cooperatively and establish group goals,
  • standardize guidelines,
  • make loyalty to friends a high priority,
  • determine their identity through group affiliation,
  • make decisions as a group,
  • put team or group ahead before the individual,
  • conform to social norms, and
  • keep group membership for life.

An example from Scripture: Moses (the individual) pleads with God to enter the Promised Land, but is forbidden because of his identification with the rebelliousness of God’s people (his group).

The story begins in the book of Numbers. God’s people are at Meribah in the Wilderness. They desperately need water. Frustrated and angry because of the incessant grumbling of the people he was leading, and desperate for God’s provision, Moses hears from God:

“Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water. So you shall bring water out of the rock for them and give drink to the congregation and their cattle.” (Numbers 20:8 ESV)

But Moses does not simply speak to the rock in obedience to God.

And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock. (Numbers 20:11 ESV)

Moses’ disobedience carried a heavy consequence.

And the Lord said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them.” (Numbers 20:12 ESV)

Instead of obediently speaking to the rock in order to get water, Moses was guilty of striking the rock (twice!) with his staff. Water came out from the rock, but Moses had failed to obey God. The English Study Bible states, “As the prime mediators of God’s laws to Israel, Moses and Aaron had to be exemplary in their obedience. Their failure to follow the divine instruction exactly led to their forfeiting their right to enter Canaan.”

Now let’s go forward several years in the story to the book of Deuteronomy. The point in the story is just prior to Moses’ death and the people of God being led into the Promised Land by Joshua. Moses describes an encounter with God that is connected to the happenings in Numbers 20.

23 “And I pleaded with the LORD at that time, saying,
24 O Lord GOD, you have only begun to show your servant your greatness and your mighty hand. For what god is there in heaven or on earth who can do such works and mighty acts as yours?
25 Please let me go over and see the good land beyond the Jordan, that good hill country and Lebanon.
26 But the LORD was angry with me because of you and would not listen to me. And the LORD said to me, Enough from you; do not speak to me of this matter again.
27 Go up to the top of Pisgah and lift up your eyes westward and northward and southward and eastward, and look at it with your eyes, for you shall not go over this Jordan.
28 But charge Joshua, and encourage and strengthen him, for he shall go over at the head of this people, and he shall put them in possession of the land that you shall see.
29 So we remained in the valley opposite Beth-peor.

(Deuteronomy 3:23–29 ESV)

When I read this passage recently, I was struck with God’s immediate rejection of Moses’ request. Of course, God was re-affirming what he had told Moses in the first place. But considering the overall faithfulness of Moses to God, and the tremendous burden Moses bore in leading God’s people for 40 years through the Wilderness—it seemed to me God was harsh.

However, let’s look at Moses’ words more closely. Moses said, “But the LORD was angry with me because of you and would not listen to me …” (v26). This indicates that God’s anger at Moses was not simply the result of Moses’ disobedience in Numbers 20; God’s punishment toward Moses the individual was also a result of the stubbornness of the group of people he was called to lead. You can observe this dynamic at work—that group responsibility is just as significant as—and at times more significant than—individual responsibility.

What about the cultural value of honor and shame?

Moses’ honor before a holy God was compromised—both by his individual disobedience to God—AND by the stubborn sinfulness of the group he was leading. This profound sense of identification of the individual with the group is widespread in the Scriptures. For just a few examples:

  • The covenant blessing of God to Abraham and his descendants was not to individuals, but to groups: “… and in you all the families of the earth shall be blessed” (Genesis 12:3 ESV). The word “families” in the Hebrew is the word, “mishpahoth … This is used for smaller groupings, like those referred to by the English words clan, family or sometimes also lineage.”[2]
  • The prophet Isaiah acknowledged … “And I said: Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; … ” (Isaiah 6:5 ESV). Isaiah was likely the most righteous man in the land but saw his own uncleanness profoundly connected to the uncleanness of God’s people.
  • Consider Apostle Paul’s teaching about the body of Christ: “As it is, there are many parts, yet one body. The eye cannot say to the hand, I have no need of you, nor again the head to the feet, I have no need of you. On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it” (2 Cor. 12:20–24 ESV). It appears that community trumps individuality in the body of Christ—and that God wants our desire for individual honor to be in balance with—if not in submission to—the unity of the community.

What are some applications to cross-cultural partnership? It is vital for Christians from western lands to understand that most of the peoples of the non-western world hold the value of the group in MUCH higher esteem than the western value of individuality. Therefore it is likely that western and non-western partners will confront situations where this collision of values will cause confusion and sometimes conflict. Here are two examples.

  • Because of the high value of individuality in the west combined with an expectation to get things done fast, western Christians may expect non-western leaders to make decisions quickly—and without need for much input from their community. But decisions in non-western communities are made much more slowly—there’s a need for consultation with more people; this takes time.
    • Principle: Western Christians leaders should expect decisions will be made much more slowly by Christian leaders in the majority world. They will need to learn to suspend judgment, and exercise patience in these cross-cultural relationships.
  • When taking a team cross-culturally for a mission trip, there is an amplified need for your team work in unity. If on your team there is an individual who is loud, displays high individuality in the way they dress or act, or challenges the consensus of the group, your non-western partners may view that individual and the group leader with suspicion.
    • Principle 1: Invest extra time to prepare your team to respect leadership and one another, and to serve in a spirit of humility and Christian unity.
    • Principle 2: Be willing to exclude ‘prima donnas’ from your mission team—people who are “regarded as egotistical, unreasonable and irritable, with a rather high opinion of themselves not shared by others.”[3] (Note: Even though this attitude is clearly un-Christian, God only knows how many western Christians show up in non-western lands with precisely this attitude.)

What do you think? What examples can you share to illustrate tensions that can develop in partnerships because of the dynamics represented by the culture scale of Individual/Group. Please comment.

Note: If you want an assessment of your own personal cultural style, go to Brooks Peterson’s web site: accrosscultures.com. Select the link, Begin the Peterson Cultural Style Indicator. You will be able to compare your own cultural style to the general cultural style of the nation where you are engaged in a cross-cultural partnership. There is a fee of $50 for this assessment, but I think it’s an excellent investment in your understanding of the contrast in cultural styles and the adjustments which people on both sides of your partnership may need to make—in order to achieve greater understanding and a more effective partnership.

1. Brooks Peterson: Cultural Intelligence: A Guide to Working with People from Other Cultures (Boston: Intercultural Press, 2006) p. 46

2. Dr. Orville Boyd Jenkins: “Nation” & “People” in Hebrew and Greek, as found in: http://strategyleader.org/peopledefinitions/nationpeopleshebgreek.html

3. http://en.wikipedia.org/wiki/Prima_donna

Nearly 3,500 new churches planted since 1991 by Mission ONE’s indigenous ministry partners

Cross-cultural partnership, Global Christian mission, Partnership with national missionaries
Mission ONE partners with outstanding indigenous Christian leaders and their works of evangelism, church planting and holistic ministry—in Africa, Asia, and the Middle East

Since the beginning of Mission ONE in 1991, over $3.5 million has been sent to support our national missionary partners and their projects in Africa, Asia, and the Middle East. During that time, our partners have reported tens of thousands of conversions to Christ and nearly 3,500 new churches planted, mostly among Muslims, Hindus, Buddhists, and animistic peoples. All praise to God!

“And the rain came”

Cross-cultural partnership, Indigenous ministries, National missionary stories, Partnership with national missionaries, Stories and reports
Mission ONE partners Severino & Rose Janus are key leaders serving with Evangelical Free Church of Sudan. They live in Torit, Southern Sudan, and oversee the work of the EFCS Sudan Team.

Below is an excerpt from a recent quarterly report from Pastor Severino Maira Janus, serving with Evangelical Free Church of Sudan.

Around July when the drought hit the entire Southern Sudan, Chukudum County was much affected. William and some missionaries were serving in Nakishot, but during the absence of rain in the area the crops were failing. The local population who were mostly traditional Africans blamed the missionaries in that they have stolen their rain and they asked them to leave the area. That was an opportunity for Rev. William to share Christ with those people who are ignorant about God. He told them that man couldn’t possess rain, only God who owns everything including rain. If we need rain, let us pray God will open the windows of heaven and let the rain come to us. After listening to him, God answered their prayers and the rain came. Many people from that area accepted the Lord and the church was planted among these primitive people.

Pastor Severino and Evangelical Free Church of Sudan have been ministry partners with Mission ONE since the early 1990s. Under Severino’s leadership, dozens of churches have been planted. Severino is currently developing a bi-vocational training center in Torit called Bright Hope School of Theology. Their vision is to develop Christian leaders in theological training while also equipping them with vocational skills to aid in the long term sustainability of the local church—along with development of the economy of Southern Sudan.

For more information about the ministry of Evangelical Free Church of Sudan, contact Werner Mischke at werner@mission1.org.

Study the Bible together using the “honor and shame” lens

Cross-cultural partnership, Global Christian mission, Indigenous ministries, Partnership with national missionaries, Short-term missions, Stories and reports, Training

What is a powerful relationship building activity
between cross-cultural partners from the east and west?
Studying the Bible together using the lens of ‘honor and shame.’

When you explore the value of honor and shame in the Bible, you will see a prevalent cultural and theological theme. Words like … honor … glory … name … ashamed … exalted … rivalry … boasting … these words and the stories which relate to them—all relate to the ‘honor and shame’ worldview of the cultures of the Bible.

When I was in the Middle East in May 2009, I shared in a Bible study with a group of mostly first-generation believers from a Muslim background who were part of church deeply involved with Mission ONE’s cross-cultural ministry partner there. Our study was in the book of Philippians. It was a nourishing time in the Word of God together.

Arabs studying
Arab men in a small group studying the book of Philippians through the lens of ‘honor and shame.’ There is something very special about learning together that builds a cross-cultural partnership.

Here’s how we did this:

  1. We read and meditated beforehand. In the three-month period before going to the Middle East, I read through Philippians several times. In addition, I read through several other letters of Paul, and I underlined in my Bible the words and verses that relate to honor and shame. This practice was extremely helpful in helping me see the commonness of the theme in Paul’s writings.
  2. We agreed to a one-day study. Our ministry partner in the Middle East had asked me to lead a Bible-teaching event or seminar during my upcoming visit. I suggested that we do a study in the book of Philippians through the lens of honor and shame. He agreed. I also suggested to him that he share this with the church family and that they begin reading through Philippians on their own. Many did so.
  3. I asked the pastor to provide background teaching on the book of Philippians. The pastor accomplished this by asking one of the church members to do this. It was empowering to the church member (who was relatively young in the faith)—and provided the background teaching that helped everyone have a proper context for the book. To make sure this was done appropriately, I suggested a list of questions that should be answered dealing with history, geography and significance of the city of Philippi.
  4. I taught Philippians chapter 1 through the honor and shame lens. I began by teaching through Philippians 1 verse by verse. This showed to everyone the surprising but clear—sometimes implicit and sometimes explicit—honor and shame theme in Paul’s letter to the church at Philippi. You will observe that a major issue in chapter one is Paul’s imprisonment and the degree to which the shame of being in prison affected both his sense of identity as an apostle of Jesus Christ—and his relationship with his friends at Philippi.
  5. We broke into small groups for chapters 2, 3, and 4. We had each small group take about 30 to 45 minutes to consider the way that honor and shame is woven into Paul’s writings. Each group wrote their results on a big sheet of paper using markers. Then, a member of each group presented their results to the whole group, along with further discussion.

The results of this time of learning and studying together was profound for some of the individuals present.

  • One woman was able to face the shame she had experienced as a follower of Christ who had left the Muslim sect roots in which she was raised. She told me that she was set free to live with a new boldness.
  • A man in his mid-20s told me that this study was particularly significant to him because he himself had been imprisoned for his faith for more than two months some nine years prior. It was freeing to him to see that Paul also struggled with the shame of being in prison (Phil. 1:20).
  • We observed that the passage in Philippians 2:5–11 addresses the intense Muslim objection to Christ’s public humiliation/crucifixion; Muslims would say, “God would NEVER allow his son to be so totally humiliated and shamed—this is inconceivable!” Paul answers this objection by countering with great drama and revelation from God …

Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9–11)

This experience for me was an outstanding time of learning together—building a deeper bond—for a healthy cross-cultural partnership. I am so grateful for the oneness we have in Christ with friends around the world. To God be the glory.

“Jumping 4 feet high in their praise”

Cross-cultural partnership, Global Christian mission, Indigenous ministries, National missionary stories, Partnership with national missionaries, Stories and reports

Kenya’s Pokot tribe is turning from darkness to light
through the life-transforming gospel of Christ

Part of the AIC Kenya Team supported by Mission ONE, Pastor Job Kisang ministers among the Pokot tribe in northwest Kenya, where two new churches have recently been planted
Part of the AIC Kenya Team supported in part by Mission ONE, Pastor Job Kisang ministers among the Pokot tribe in northwest Kenya, where two new churches have recently been planted

The story below is from a recent quarterly report from Mission ONE’s partner, Africa Inland Church, concerning Rev. Job Kitum Kisang, a pastor and church planter who is part of the AIC Kenya Team …

In the northwest of Kenya, where Kenya borders with the country of Uganda, lives a primitive tribe known as the Pokot. This tribe is pastoralist who has a rich cultural diversity which includes cattle rustling, dancing and they live in huts, they are half naked, and above all they are war-like tribe. Rev. Job Kitum Kisang is one of AIC pastors stationed there, with the help of Mission ONE support.

For years now he has provided these hostile tribes the Gospel of Jesus Christ and as for today many, many families have joined the new churches opened in the area—they have started schools, they have adopted the culture of wearing clothes. Those who have  been converted to Christianity are praising Christ in their cultural dancing style and jumping 4 feet high in their praise and worship times. In the first quarter pastor Kisang started a church and in this second quarter he has also planted another. In this story we focus him posing a picture with his new church members and the baptism candidates.

Very quickly the Holy Spirit of God through His people is changing darkness to light to the Pokot community. Warring other tribes and cattle rustling has changed to praises for God in the churches.

We at Mission ONE praise the Lord for our partnership with the AIC Kenya Team, and for the ministry of Job Kitum Kisang and his co-laborers among the Pokot people in Kenya.