Category Archives: Global Christian mission

Ascribed honor versus achieved honor: what does it mean for cross-cultural partnerships?

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Global Christian mission, Honor and shame

There are two kinds of honor—ascribed honor and achieved honor. It is important for westerners to understand the difference. It will help them navigate social situations in all honor and shame societies, particularly those in the Muslim world and Asia. The result should be healthier relationships, deeper friendships, more effective cross-cultural partnerships, and ultimately … and more people following Christ to the glory to God.

Ascribed honor is the value given to a person in public based on one’s family, bloodline, and heritage. On the other hand, achieved honor is the value or worth given to a person based on what one has accomplished—usually through some form of competition or challenge; rivalry or warfare can also be part of this.

This contrast is easy for westerners to understand—we acknowledge both the ascribed honor of powerful political families, and we celebrate the accomplishments of great athletes, an expression of achieved honor. However, what westerners do not normally recognize is the intensity to which the pursuit of honor and the avoidance of shame influences the behavior of people. Honor and shame is a core value for family, vocation, politics, religion—in short, for everything that matters in life.

One way to explain the difference between ascribed honor and achieved honor is to let the Bible give us examples. Consider the following verses about the honorable, indeed, glorious, identity of Jesus Christ.

Here are two verses about the ascribed honor of Jesus Christ:

  • “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham” (Matthew 1:1 ESV). Note that the entire first chapter of Matthew is given to establish the honor of Christ’s identity by establishing the Jewish family line through which Jesus came. This was extremely important to the Jewish people, and it makes perfect sense that it appears in Matthew’s gospel, since this gospel more than any other was written to the Jewish audience.
  • “and behold, a voice from heaven said, This is my beloved Son, with whom I am well pleased” (Matthew 3:17 ESV). Following the baptism of Jesus, God the Father declares the honor of his Son by publicly stating his divine love and pleasure toward him.

Here is a classic passage about the achieved honor of Jesus Christ:

  • And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 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 ESV). Note the the word, “Therefore.” This word is a conjunction, linking the super-exaltation of the Lord Jesus Christ with what he achieved on the cross. His honor was, in this sense, earned or achieved, because of the humiliation he suffered and the work he accomplished (“It is finished!”) through his Passion and crucifixion.

Below is a passage, Hebrews 1:1–5, 8–9 (ESV) describing both the ascribed honor and achieved honor of Jesus Christ:

1  Long ago, at many times and in many ways, God spoke to our fathers by the prophets,
2  but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, [ascribed honor] through whom also he created the world.
3  He is the radiance of the glory of God and the exact imprint of his nature [ascribed honor], and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high [achieved honor],
4  having become as much superior to angels as the name he has inherited is more excellent than theirs [ascribed honor].
5  For to which of the angels did God ever say,

You are my Son,
today I have begotten you? [ascribed honor]

Or again,

I will be to him a father,
and he shall be to me a son? [ascribed honor]

8  But of the Son he says,
Your throne, O God, is forever and ever,
the scepter of uprightness is the scepter of your kingdom.
9  You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions. [achieved honor]

In fact, when you read the first two chapters of Hebrews, one can see it is permeated by the eastern value of honor and shame. The author is making an irrefutable case for the exalted honor of the Son of God, the Lord Jesus Christ.

A western Christian may observe this in a detached, logical way—while the eastern Christian may perceive this with far more relevance and impact. For the western Christian, it would be like looking a map called the Bible and seeing on that map a river called The Honor & Glory of the Son of God. The western believer says, “Ah, yes, there it is, that is a very big river, indeed.”

Christians from an eastern culture—where the value of honor and shame dominates life—would be more likely to receive this passage of Scripture with deep emotional and life-impacting significance. Because of the cultural significance of honor and shame, for them it is unlike seeing the name of the river on a map; it is more like swimming in that river of truth, being influenced by the strong current of the river, terrified by its depth while enjoying its freshness and life-giving purity. The eastern believer cannot compartmentalize this as a facet of truth to be acknowledged, but swims in this honor and shame reality every hour of every day of his life.

Can you begin to see how this understanding about honor and shame could significantly impact the work of facilitating a healthy cross-cultural ministry partnerships between eastern and western Christians?

  • Consider the importance of ministry focused on family, fatherhood, and bloodline as opposed to ministry centered on individuals. Ministry to the family and children is important in western churches; how much more important is it in eastern cultures?
  • What if you are invited to visit the parents of your ministry partner? What is the best way to handle that? What does that mean for your partnership?
  • What does the strong avoidance of shame imply concerning the directness or indirectness of your communication styles? The honor-and-shame practice of ‘saving face’ plays a huge role here.
  • How does honor and shame impact a ministry partner’s willingness to assume risk or to live with caution?
  • Competition, envy, and rivalry are on the dark side of the honor and shame value system. Is this showing up anywhere in the dynamics of your cross-cultural partnership? How do you respond?

Fortunately, the answers for these questions are all in the Bible, because the Bible was written from an honor and shame cultural perspective. What do you think? Do you have an experience or insight that can help others? Please share them in the comments section below.

Let’s serve our cross-cultural partnerships with biblically-informed cultural intelligence, for the honor of the Lord Jesus, and to the glory of God. Understanding honor and shame, and embracing the God’s passion for his glory among the nations, can help us do that.


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.

Why understanding “honor and shame” matters in cross-cultural partnership

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Global Christian mission, Quotes, articles & books related to cross-cultural partnership

Honor-and-shameUnderstanding honor and shame as a dominant value in eastern cultures helps us differentiate the “east” from the “west.” In the United States and other western nations, the values of right and wrong are dominant in contrast to honor and shame. Another way of describing this is to say that the west has “guilt-based” societies, whereas the east has “shame-based” societies. This contrast is extremely significant in the way people lead their families, order their lives, make decisions, and relate to others in their community. It is a core value for family, vocation, politics, religion … in short, for everything that matters in life.

An excellent resource for understanding the honor and shame culture of the eastern world (and the cultures of the Bible) is Jerome H. Neyrey’s Honor and Shame in the Gospel of Matthew. The opening chapters alone provide an excellent overview of the prominence of the honor and shame values which are entrenched in the eastern world, beginning with the ancient world of Greece and Rome. Here are some quotes …

Honor is defined as “the worth or value of persons both in their eyes and in the eyes of their village, neighborhood, or society” … “The critical item is the public nature of respect 
and reputation.” (p. 15)

[Quoting Aristotle]: “Now the greatest external good we should assume to be the thing which we offer as a tribute to the gods and which is most coveted by men of high station, and is the prize awarded for the noblest deeds; and such a thing is honour, 
for honour is clearly the greatest of external goods … it is honour above all else that great men claim and deserve.” (p. 5)

“It would not be an understatement to say that ‘honor’ as reputation and 
‘good name’ was endemic to 
the ancient world; hence, we hear classicists and anthropologists calling it a ‘pivotal value’ of 
the Mediterranean world, both ancient and modern.” (p. 5)

[Concerning Scripture]: “Whether we turn to Paul’s letters and examine his self-presentation, his conflict with rival teachers and preachers, his praise of certain behavior or blame of other, or his articulation of the status and role of Jesus—all of this needs to be assessed in light of the pivotal value of his world, namely, honor and shame.” (p. 15)

I believe that when Christians from the west are partnering cross-culturally with Christians in the east, then the understanding of the honor and shame value system is crucial to having deep friendship and a healthy partnership. This is but one aspect of the cultural intelligence (CQ) that believers need to acquire to be effective in a cross-cultural partnership.

In the next few posts, I will explore this further, and include some personal stories from my experiences in the Middle East that involve a partnership ministry which serves among various Muslim groups.

What do you think? I invite your comments concerning the significance of honor and shame in ministering cross-culturally.

Sailing conversation goes forward

Competencies for cross-cultural partnership, Cross-cultural partnership, Global Christian mission, Short-term missions
The powerboat represents the modern paradigm— bottom-up, high-control, power “inside the boat.” The powerboat is fast, makes big waves, and is driven to its destination without regard for the wind. The sailboat represents the biblical paradigm— top-down, high-trust, power “outside the boat.” The sailboat is sometimes fast, sometimes slow. It is quiet, and moves with cooperative reliance on the wind.
The powerboat represents the modern paradigm—bottom-up, high-control, power “inside the boat.” The powerboat is fast, makes big waves, and is driven to its destination without regard for the wind. The sailboat represents the biblical paradigm—top-down, high-trust, power “outside the boat.” The sailboat is sometimes fast, sometimes slow. It is quiet, and moves with cooperative reliance on the wind.

The conversation about “Powerboat versus Sailboat” comparing paradigms for Christian ministry—goes forward in two ways: 1) a new report, and 2) a new blog

1) A new report is available. It is titled: A report on “Catching the Wind of God—A Sailing Retreat” (Contrasting the “Powerboat” and “Sailboat” mindset for leadership), Belhaven College, Jackson, Mississippi, September 1–3, 2009

2) A new blog has been launched: “Sailingfriends.” Alex Araujo of Partners International is the primary author of the blog. It is a place where the conversation continues concerning the contrasting paradigm represented by “powerboat versus sailboat.” Check it out! This site is focused exclusively on the theology, theory and practice of this paradigm shift … from powerboat to sailboat.

The chart below summarizes the contrast in paradigms:

pwerboat-sailboat-chart

What is the significance of this for cross-cultural partnership ministry? The report adds more weight to the view that a powerboat paradigm for cross-cultural partnership ministry is not nearly as effective as a sailboat mindset. This is enormously important, considering the sheer volume of short-term mission efforts, as well as cross-cultural partnerships, conducted by western Christians and church groups in the majority world.

For more insight concerning the significance of this paradigm for cross-cultural partnership ministry, read this short article which I co-authored with Alex Araujo and Mary Lederleitner: “To Catch the Wind: A New Metaphor for Cross-Cultural Partnership.”

“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.

Pastor One Day: “Our house was full of pythons”

Cross-cultural partnership, Global Christian mission, Indigenous ministries, Stories and reports,

The following story is from a recent quarterly report from Mission ONE ministry partner, African Evangelical Christian Mission (AECM). AECM has a focus on evangelism and church planting in remote villages in the West African nations of Benin, Ghana, Nigeria, and Togo. One of their favorite ministry tools is the JESUS film.

The story below refers to Pastor One Day (yes, that is his real name). Pastor One Day is from a village that worshiped the python snake. This story speaks of an entire village being delivered from satanic oppression by the power of the gospel of Christ.

Top: Pastor One Day preaching the gospel. Middle: The crowd listening. Bottom: Dancing to the glory of the Lord.
Top: Pastor One Day preaching the gospel. Middle: The crowd listening. Bottom: Dancing to the glory of the Lord.

The  village of  Vogan Kpedakondji is located at 60 km in the southeast of Lome (the capital city of Togo). It has about 400 inhabitants. It is a fetish village. They worship python that has a sign of “2 times 5” on his face. It’s easy to recognize the people of that village by this same sign on their face.

This last week of April, all the people of that area who have accepted Jesus, have given an appointment to celebrate and testify about the power and the greatness of our Lord. This evangelism celebration has lasted four days with messages, testimonies and film projections.

Pastor One Day, our regional representative of Notse is from that village. During his message, he declared: “I have lived in this area since my childhood, and I was lucky to know my grandfather who was a great fetish man. Many people from the village and from other places were involved in this practice. I was very closer to him and I was following all the practices. I used to see ministers, directors, generals, kings … who were coming for power. And which power? The one of Satan.

It’s so miserable to see those great men to come and park their beautiful cars and follow all the ceremony my grandfather was prescribing them. They were ready for any price. That’s why they brought goats, chickens, corns … My grandfather told us that the python is our grandfather so we should not kill them but take care of them. Every morning, we must take a python on the neck, sometimes, take in the pocket before we go to school. Our house was full of pythons. We were all obliged to have the sign of “2 times 5” on the face to show that we totally belong to that fetish so that it can protect us. What a pity, the ignorance kills.

Today we have received Jesus and we are children of the Most High. We have tasted His love, His power, His authority and His protection in our life. We preached Him and give testimony about Him everywhere we have the opportunity. We are very sorry to have been in those things and have their sign on our face. That’s why  we are claiming loudly by calling all the population not to follow any more those practices and put those demonic signs on the faces of the children of the village. We are no more children of the snake but children of the King of Kings. We must emergency and immediately got out of the ancestral inheritance.”

We at Mission ONE praise God for our partnership in West Africa with AECM. Mission ONE President Bob Schindler was there in September; he accompanied AECM leaders as they visited several villages that had been impacted or transformed by the gospel of Jesus Christ. Bob also met Pastor One Day and heard his testimony.

It is good to be reminded of the words of Apostle Paul …

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (Romans 1:16 ESV).

Would you like to know how you or your church can partner with AECM to share the life-transforming gospel of Jesus in remote villages of West Africa? Or perhaps you would consider serving as a Mission ONE Ambassador for AECM? To find out more, send me an email. Or check our Contact page. Thanks,
Werner Mischke

Dream, pray, listen—together

Competencies for cross-cultural partnership, Cross-cultural partnership, Global Christian mission, Godly character, Quotes, articles & books related to cross-cultural partnership,

thelongview_coverI am currently reading through Dr. Roger Parrott’s book, The Longview: Lasting Strategies for Rising Leaders. Chapter 8 is titled, “Planning Will Drain the Life from Your Ministry.” For me, that chapter title alone is like a drink of cool water on a hot day. Here’s how Roger ends the chapter:

Occasionally we see operational planning in the Bible: Nehemiah rebuilding the walls of Jerusalem, Jesus sending the disciples to prepare the Last Supper. But most of the big ideas God gave to his people in dreams. Jacob, Joseph, Abraham, the Magi, John on Patmos.

Christian leaders need to spend more time dreaming, praying, and listening to what God wants for us, rather than huddled around conference tables attempting to plan God’s best for us.

It has long been quoted, “He how fails to plan, plans to fail,” but don’t be so sure that’s true. Yes, operational, localized planning is vital to a well-managed ministry. But putting too much energy into planning an unknown future will drain the life from your ministry. Instead, longview leaders must look to the future as the wellspring of opportunity and be poised to take advantage of it.

Roger Parrott, PhD is the President of Belhaven College in Jackson, Mississippi. He also serves on the Board of Lausanne Committee for World Evangelization.
Roger Parrott, PhD is the President of Belhaven College in Jackson, Mississippi. He also serves on the Board of Lausanne Committee for World Evangelization.

What does this have to do with cross-cultural partnership? Here’s one idea: What if you took time to build and deepen your relationship with your cross-cultural ministry partner by dreaming, praying, and listening to God together. What an investment in your friendship this would be! What a great faith-builder it would be to explore together God’s best for your partnership! Could it be that dreaming, praying, and listening to God together—as partners in God’s global mission to bless all peoples—is one of the most catalytic things you could do to advance the partnership and build God’s kingdom?

For more about “longview” lessons on leadership, visit Roger Parrott’s blog.

To read Roger Parrott’s opening address at Lausanne 2004, click here.

Click here to read about Listening as a new catalyst for global mission.

Thank you, Lord, for Partners International

Cross-cultural partnership, Global Christian mission, Indigenous ministries

home_logoThere is great reward and joy through collaborating in the body of Christ. The people of Partners International have helped make this real to us. Indeed, we at Mission ONE respect and much appreciate the ministry of Partners International. Here are some reasons why:

The former president of Partners International gave great advice to help Mission ONE get started. Before Bob Schindler founded Mission ONE in 1991, he began a friendship with Allen Finley, who had been the long-time president of Partners International. Allen was recommended as a wise person with whom to talk concerning cross-cultural partnership; Allen became a mentor to Bob and freely shared his experience and wisdom on some important areas of the ministry. Although Allen Finley has since gone home to be with the Lord, his legacy remains.

  1. Concerning how to partner: Allen Finley told Bob that friendship with the nationals is vital. Many indigenous Christian leaders found that the most valuable aspect of being connected to the ministry of Partners International was friendship. Knowing there is someone who will listen and understand is so important to them. It seems that for Allen, being a friend to a key leader was one of the great joys of his life, and he stressed this to Bob.
  2. Concerning with whom to partner: Allen advised Bob, in essence, Don’t fund a novice in the ministry with a dream, rather, partner with leaders who are currently doing the ministry with, our without funding. The idea is to come alongside leaders called of God who are already proven effective. This was sage advice to someone starting a cross-cultural partnership ministry—from one of the pioneers.
  3. Concerning fundraising: Allen told Bob that 85 to 90 percent of fundraising is relationships. Mission ONE has benefited from this principle and shared it with many others—over and over again.

Thank you, Lord, for connecting Bob Schindler with Allen Finley. Thank you, Partners International, for befriending so many Christian mission leaders—both in the west and in the majority world; you are an example to so many of how to do things well in cross-cultural partnership.

COSIM_logo_4cPartners International has generously provided vision, leadership and resources for COSIM: Coalition on the Support of Indigenous Ministries.

  1. When COSIM was started in the early-1990s, who was there to envision, facilitate and lead? It was largely the leaders from Partners International. Individuals such as Chuck Bennett and Dan Rickett were there in the beginning years and invested significantly to get the ball rolling. Bob Savage has been to every single COSIM conference and has been a steady steering committee member—keeping COSIM’s vision on track.
  2. PI has provided financial administration for COSIM since the beginning.
  3. My own involvement in COSIM has been a huge blessing to Mission ONE, and a most valuable learning journey for me personally. What an enormous privilege to learn with other leaders how to practice healthy cross-cultural partnerships, how to navigate partnership challenges and grow our respective ministries. Thank you, Lord, for the investment of people from Partners International in COSIM over the last 15 years.

There are others at Partners International whom we know and appreciate … Alex Araujo, a gift to the body of Christ as a partnership consultant, practitioner and biblicist … Kim Kerr and her partnership ministry with indigenous Christian women in the majority world … P.I. President Jon Lewis who has a passion for what he calls “servant partnerships” … and worth mentioning again, Bob Savage, who has served the COSIM vision so persistently … I simply want to say, on behalf of the ministry of Mission ONE, we are grateful to the Lord for you all.

Partnering with “mission from below” to reveal God’s mission from Above

Biblical basis for partnership, Cross-cultural partnership, Global Christian mission, Global trends, Quotes, articles & books related to cross-cultural partnership,
Dr. Samuel Escobar is professor of missiology at Eastern Baptist Theological Seminary in Wynnewood, PA.
Dr. Samuel Escobar was professor of missiology at Eastern Baptist Theological Seminary in Wynnewood, PA.

I love this quote from Samuel Escobar’s book “The New Global Mission: The Gospel from Everywhere to Everyone” …

Drive and inspiration to move forward and take the gospel of Jesus Christ to the ends of the earth, crossing all kinds of geographical and cultural barriers is the work of the Holy Spirit. There is an element of mystery when the dynamism of mission does not come from people in positions of power and privilege, or from the the expansive dynamism of a superior civilization, but from below—from the little ones, those who have few material, financial or technical resource but who are open to the prompting of the Holy Spirit. …

It was in 1927 that Roland Allen (1869–1947) first coined the expression, “the spontaneous expansion of the the church,” and we can now measure the incredible extent to which a Christian testimony among the masses of this planet has been the result of such spontaneous expansion, especially in China, Africa and Latin America. In many cases such expansion became possible only when indigenous Christians were released from the stifling control of Western missionary agencies.[1]

One of my very favorite mission books. –wm
One of my very favorite mission books. –wm

Why do I love this quote? It suggests, on the one hand, that the emerging fast-growing church in the “global south” does not need the wealthy church of the West (or “global north”) to grow and flourish and carry out its mission. On the other hand, it prompts this question:

Can the global church achieve true cross-cultural partnerships between … A) those in the church represented by “mission from below” (Christians in the global south: Africa, Asia, Latin America) … and B) those from the more wealthy churches of the Christian world in the global north (Christians in North America and the West)?

And in light of Jesus’ prayer in John 17:21 — “that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me,” consider this: Can we experience cross-cultural partnerships in Christ’s global church in such a healthy manner that the prayer of Jesus is fulfilled—that the world sees that the Father has sent Jesus … that this mission of Jesus is, in reality … God’s mission from Above?

At Mission ONE, we know this is a genuine possibility because we see it alive and working today and every day in our ministry. We also know that healthy cross-cultural partnerships are possible for you and your church tomorrow.

Interested? Write to me, Werner Mischke. Or if you have a comment, please post it below.

1. Samuel Escobar: The New Global Mission: The Gospel from Everywhere to Everyone (InterVarsity, 2003) p. 19

“This amazing incident makes me cry”

Cross-cultural partnership, Global Christian mission, Indigenous ministries, Stories and reports
Key leaders Negash & Bekelech Gemeda of Addis Ababa, Ethiopia
Key leaders Negash & Bekelech Gemeda of Addis Ababa, Ethiopia

The following true story is from the last quarterly report from Negash Gemeda, the team leader in Addis Ababa who overseas Mission ONE’s cross-cultural partnerships in Ethiopia.

A Muslim man, probably around 55 years, came to the clinic for help. As he was about to leave the compound where we give the medical help, the Lord spoke to me to talk to this man. The place was packed by people and almost all were Islamic by faith. You can feel the atmosphere not very easy to talk to an old Islam, especially about faith.

Finally I called Kay, who is the team coordinator, just to be with us and pray as I talk to the gentleman. It took me a while to really get in to the main talk, and as I start telling him about the new life in Jesus, I see his eyes getting bigger and his face start smiling.

After sharing with him the true faith life in Jesus, the man asked me what to do, and I told him to receive Jesus the Christ as his Lord and Savior. Within no time, in tears he prayed with me the Sinner’s Prayer and gave his life to the Lord.

Finally he went into his pocket and took out his Muslim hat, for which he has great attachments all his life, and handed me to burn it there on the spot.

This amazing incident makes me cry. Not only me, Kay and other ministers who were with us praying. Anyway I told the man we don’t want to burn his hat there in the church and we told him he can do anything he wants when he gets to his house.

The reason I said this was because we are there to do medical help, and the people around us will see and big problem will take place and we don’t want the local church to suffer unnecessarily. Also God did not speak to us to burn his hat, but instead to burn his heart with his word. Anyway God used the medical people and the rest of the local to proclaim his message to the lost in an amazing way.

Praise the Lord for the power of the gospel of Jesus Christ! We at Mission ONE are extremely grateful for our partnership with our dear brother Negash—and the teams he oversees in Ethiopia—as they evangelize and plant churches among many lost peoples.