BROKENNESS
by
M. Prior
Crown College
The classic question of “Which came first, the chicken or the egg?” has many relatives in this world: the tree or the pine cone, the shopping mall or the female and Heaven or bacon? Though these might be trivial, another relative is the question of a broken person or a broken system. As long as there have been people in this world, it seems that there have been both. Upon closer inspection though, the question is decidedly put to rest when one ponders this from a Biblical perspective and Genesis 3: 17-19:
And to Adam He said, “Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.” (English Standard Version)
The result of this curse is considered the doctrine of man, where all of mankind experiences this curse and therefore, all of mankind is broken. This leaves little room for debate, but is not so simple as man’s brokenness takes many forms in its universal application. Though every person is broken, each person’s brokenness is interconnected and causes broken systems to further break others.
The Bible is clear: “... all have sinned and fall short of the glory of God.” (Romans 3:23, ESV). As a result of this fall, stemming from Adam’s sin as mentioned above, brokenness abounds. As Steve Corbett and Brian Fikkert speak on the view of those who are poor, they state that “Poor people typically talk in terms of shame, inferiority, powerlessness, humiliation, fear, hopelessness, depression, social isolation and voicelessness.” (Corbett and Fikkert, 2009) Behind these adjectives lie broken people. They see themselves as wanting and incomplete. Through their own sin and the sin of Adam, they are outside of a right relationship with God. (Corbett and Fikkert, 2009) When C.S. Lewis described the doctrine of man in one of his works, he noted the difference between declaring brokenness as Corbett and Fikkert describe and a more important step of perceiving brokenness: “When we merely say that we are bad, the ‘wrath’ of God seems a barbarous doctrine; as soon as we perceive our badness, it appears inevitable, a mere corollary from God’s goodness.” (Lewis, 1996) This statement does take a leap in assuming that those interviewed above were not truly perceptive of their own badness. This also assumes that the cause of the feelings listed is self, not a system. From a Biblical perspective, this assumption can be made. Even Corbett and Fikkert would agree with this initial brokenness as they describe Alisa Collins: “While her worldview, values and behavior clearly contributed to her material poverty.” (2009) The fact is that through sin, each man, woman and child is broken. For some, this brokenness is in material poverty, others relational poverty and for all, it is in the form of lacking a right relationship with God. As all are missing this right relationship, all are broken.
When one broken person meets another broken person, falls in love, gets married and has broken children, brokenness abounds. When one broken person attempts to “fix” another broken person with their own brokenness, the other person gets a stick in the eye. “Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye?” (Matthew 7:4, ESV) At best, this can take the form of improper assistance: “If we treat only the symptoms or if we misdiagnose the underlying problem, we will not improve their situation, and we might actually make their lives worse.” (Corbett and Fikkert, 2009) However, a sad and more prevalent result of brokenness interacting with brokenness can be seen in the second half of the assessment of Alisa Collins: “... as an African-American woman growing up in a ghetto, she is also a victim of powerful systemic forces that have dealt her a different set of cards than those received by most North Americans.” (2009) These forces were the result of a broken system, led by broken people not seeking the well-being of other broken people, but their own well-being. As seen in how the ghettos of Chicago were formed to begin with: “Using a set of policies that both explicitly and implicitly discriminated against African Americans, the Federal Housing Administration (FHA) then began to offer subsidized mortgages that enabled millions of Caucasians to purchase homes in the suburbs.” (2009) Alisa Collins was further broken, shamed and humiliated by the actions of others. Thankfully, her story turned around with her own dedication and the dedication of another.
Looking at any situation, it is usually apparent to see how a myriad of broken peoples’ broken stories can combine to create and further enforce the brokenness of one person or a group of people. As I was rushing home last weekend, I drove by a man standing on a street corner holding a cardboard sign. Instead of the usual claims to military service or a dependent family, the sign simply stated: “It’s a long story...” Never before have I wished there was not a pressing deadline on me (a departure for a wedding my wife and I were photographing) so that I might have turned around and done nothing more than listen to the long story. I am certain that the tale would have many characters and many flaws, many people who had assisted in the downturn of this man’s life, especially himself. My only prayer is that the story is not finished, and that the man’s dedication and the dedication of another would help build the man up and restore his relationships. Alisa Collins found this in the form of a school principal who dedicated herself, perhaps divinely, to helping her say her brokenness, perceive her brokenness and then dedicate herself to overcoming her brokenness. Overcoming brokenness requires relationship, with others and, more importantly, with God. This is the determining factor of one person rising above a broken system and their own brokenness.
References
Corbett, S., & Fikkert, B. (2009). When helping hurts: How to alleviate poverty without hurting the poor-- and yourself. Chicago, IL: Moody.
Lewis, C. S. (1996). The problem of pain. [San Francisco], CA: HarperSanFrancisco.
Monday, February 27, 2012
Saturday, February 18, 2012
City Solutions on Homelessnes (Spokane)
A quick lesson in futility would be to attempt to hide one’s motives. Whether they be the motives of an organization or a person, a relief agency or a corporation, a Christian or an agnostic; they simply cannot stay hidden. Additionally, not all motives are negative. As Phoebe Buffay discovered in an episode of the popular television show “Friends”: there is no such thing as a self-less act and though it is not stated, it is implied that it is okay. When it comes to poverty alleviation, this concept seems quite fitting. When an organization seeks to combat poverty, only the organizations whose motives are rooted in the Gospel have a fighting chance of success while those that are rooted in simple humanitarian efforts will find themselves in a never-ending battle.
City of Spokane and Spokane County
The City of Spokane, WA and Spokane County (also in Washington) produced a “Spokane Regional 10-Year Plan to Address Homelessness” in the winter of 2005. This plan included an extensive study of homelessness in the region, current services offered and a strategic plan with steps to implement, monitor and update. In perusing this plan, it is very interesting to note the assessment of the causes of homelessness: “For [one group], homelessness was only an unexpected expense away.” (City of Spokane and Spokane County, 2005) This is a very common occurrence in North American culture today. Whether it is living beyond the means of employment or a medical emergency, those who fit into this category find themselves homeless. Another cause of homelessness is described in this manner: “For another segment of the homeless population, mental illness, substance addiction and/or physical disability are the nemeses.” (Spokane, 2005) Beyond the depth associated with this cause, the sentence that follows reveals a deeper wisdom: “Assisting these individuals and families to find stability may require ongoing supportive services.” (Spokane, 2005) This is truly a wise statement deserving full attention while looking at the strategies of the plan:
[T]here were four strategies for each objective to which this region had the option of responding. At minimum, an action for one strategy per objective was requested. The strategies were:
• Housing
• Prevention
• Income
• Health
It is important to note that the assessment of the region and their proposed strategies are easily seen as fitting what Steve Corbett and Brian Fikkert warn against: “If we treat only the symptoms or if we misdiagnose the underlying problem, we will not improve their situation, and we might actually make their lives worse.” (Corbett and Fikkert, 2009) As the region is only attempting to alleviate homelessness, they are missing the underlying issue: poor budgeting, mental illness and abuse (to name a few) and their motive of “fixing a problem” are then revealed in their lack of success.
Spokane Neighborhood Action Partners
Spokane Neighborhood Action Partners (SNAP) traces its roots to 1966 and Father Frank Bach who directed the Catholic Charities of Spokane at the time. The initial task was to “...establish three community centers, in Hillyard, East Central and West Central Spokane, each with a goal of helping low-income people meet their emergency needs as well as to provide a multitude of services within those communities.” (SNAP, n.d.) Gradually, this organization has taken on many different forms and drifted from its religious affiliations eventually becoming what it is today and the mission reads: “Connecting and providing access to resources which create opportunities, with dignity, for low income people.” (SNAP, n.d.) Again, there is a bit of profound wisdom here: “... with dignity.” As the region noticed the longevity needed in working with one group of the homeless, SNAP has noticed that handouts can cause damage in attempts to meet needs in poverty alleviation. Corbett and Fikkert state: “While poor people mention having a lack of material things, they tend to describe their condition in far more psychological and social terms than our North American audiences.” (Corbett and Fikkert, 2009) Again, this is a great truth and it is quite possible that the success of SNAP over the years can be attributed to its religious birthing. However, as the organization has drifted from a Gospel foundation, its humanitarian motive is serving symptoms without addressing underlying issues.
Union Gospel Mission Crisis Shelter
Finally, the Union Gospel Mission Crisis Shelter provides an example of an organization that is as concerned with the physical needs of those they assist as they are of the spiritual needs.
Director Rich Schaus on his goals for the Crisis Shelter: “Most of these women are all too familiar with conditional love. We’re trying to give them a taste of Christ’s love, which means loving them just as they are, in the middle of their personal chaos and helping to keep them safe. Water to the thirsty. Food to the hungry. Shelter for the homeless. The basics.” (Union Gospel Mission, n.d.)
When this shelter (which serves as an emergency shelter for women in crisis) opens its gates, checks out a bunk space and welcomes a mother and her children, their goal is to not simply provide a roof but to also minister to the greater needs of those they serve. Their reader board proudly broadcasts to those in crisis, the prostitutes across the street and those who drive by that “Hope Starts Here.” This is a bold but mostly verifiable proclamation as the hope they offer betrays their motive: sharing the redemption found in the Gospel. As they do this, they fit in with Corbett and Fikkert’s statement: “We are not bringing Christ to poor communities. He has been active in those communities since the creation of the world, sustaining them ‘by his powerful word’ (Heb. 1:3).” (Corbett and Fikkert, 2009) You see, the Crisis Shelter is wrong about their proclamation of hope starting there, in that God has been working even before the gates are opened.
Conclusion
When it comes to poverty alleviation, the region of Spokane and SNAP do meet physical needs and have provided valuable service to many people. What they have not been able to consistently and completely do is alleviate poverty. Yes, they might have helped someone procure viable employment or pay their electric bill for the month, but that person is still experiencing a minimum of a “poverty of being” (Corbett and Fikkert, 2009). As the UGM attempts to meet the spiritual needs as well as the physical needs of women in crisis, they are offering redemption as they lead their leg of the journey towards hope.
References
About SNAP | SNAP. (n.d.). Serving Residents of Spokane County, Washington | SNAP. Retrieved from http://www.snapwa.org/about
Corbett, S., & Fikkert, B. (2009). When helping hurts: How to alleviate poverty without hurting the poor-- and yourself. Chicago, IL: Moody.
Crisis Shelter. (n.d.). Union Gospel Mission. Retrieved from http://www.ugmspokane.org/outreaches/womens-shelters/crisis-shelter/
SPOKANE REGIONAL 10-YEAR PLAN TO ADDRESS HOMELESSNESS. (2005, December 9). Http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CDMQFjAA&url=http%3A%2F%2Fwww.endhomelessness.org%2Ffiles%2F612_file_SpokaneWA.pdf&ei=y7g0T8vJMY6jiAemkoCEAg&usg=AFQjCNGxrD7szgnT2hAfJ_E-XG6RZwywPA&sig2=cZbr7cCIx2rQ5vM-oQvd-g. Retrieved February 9, 2012.
City of Spokane and Spokane County
The City of Spokane, WA and Spokane County (also in Washington) produced a “Spokane Regional 10-Year Plan to Address Homelessness” in the winter of 2005. This plan included an extensive study of homelessness in the region, current services offered and a strategic plan with steps to implement, monitor and update. In perusing this plan, it is very interesting to note the assessment of the causes of homelessness: “For [one group], homelessness was only an unexpected expense away.” (City of Spokane and Spokane County, 2005) This is a very common occurrence in North American culture today. Whether it is living beyond the means of employment or a medical emergency, those who fit into this category find themselves homeless. Another cause of homelessness is described in this manner: “For another segment of the homeless population, mental illness, substance addiction and/or physical disability are the nemeses.” (Spokane, 2005) Beyond the depth associated with this cause, the sentence that follows reveals a deeper wisdom: “Assisting these individuals and families to find stability may require ongoing supportive services.” (Spokane, 2005) This is truly a wise statement deserving full attention while looking at the strategies of the plan:
[T]here were four strategies for each objective to which this region had the option of responding. At minimum, an action for one strategy per objective was requested. The strategies were:
• Housing
• Prevention
• Income
• Health
It is important to note that the assessment of the region and their proposed strategies are easily seen as fitting what Steve Corbett and Brian Fikkert warn against: “If we treat only the symptoms or if we misdiagnose the underlying problem, we will not improve their situation, and we might actually make their lives worse.” (Corbett and Fikkert, 2009) As the region is only attempting to alleviate homelessness, they are missing the underlying issue: poor budgeting, mental illness and abuse (to name a few) and their motive of “fixing a problem” are then revealed in their lack of success.
Spokane Neighborhood Action Partners
Spokane Neighborhood Action Partners (SNAP) traces its roots to 1966 and Father Frank Bach who directed the Catholic Charities of Spokane at the time. The initial task was to “...establish three community centers, in Hillyard, East Central and West Central Spokane, each with a goal of helping low-income people meet their emergency needs as well as to provide a multitude of services within those communities.” (SNAP, n.d.) Gradually, this organization has taken on many different forms and drifted from its religious affiliations eventually becoming what it is today and the mission reads: “Connecting and providing access to resources which create opportunities, with dignity, for low income people.” (SNAP, n.d.) Again, there is a bit of profound wisdom here: “... with dignity.” As the region noticed the longevity needed in working with one group of the homeless, SNAP has noticed that handouts can cause damage in attempts to meet needs in poverty alleviation. Corbett and Fikkert state: “While poor people mention having a lack of material things, they tend to describe their condition in far more psychological and social terms than our North American audiences.” (Corbett and Fikkert, 2009) Again, this is a great truth and it is quite possible that the success of SNAP over the years can be attributed to its religious birthing. However, as the organization has drifted from a Gospel foundation, its humanitarian motive is serving symptoms without addressing underlying issues.
Union Gospel Mission Crisis Shelter
Finally, the Union Gospel Mission Crisis Shelter provides an example of an organization that is as concerned with the physical needs of those they assist as they are of the spiritual needs.
Director Rich Schaus on his goals for the Crisis Shelter: “Most of these women are all too familiar with conditional love. We’re trying to give them a taste of Christ’s love, which means loving them just as they are, in the middle of their personal chaos and helping to keep them safe. Water to the thirsty. Food to the hungry. Shelter for the homeless. The basics.” (Union Gospel Mission, n.d.)
When this shelter (which serves as an emergency shelter for women in crisis) opens its gates, checks out a bunk space and welcomes a mother and her children, their goal is to not simply provide a roof but to also minister to the greater needs of those they serve. Their reader board proudly broadcasts to those in crisis, the prostitutes across the street and those who drive by that “Hope Starts Here.” This is a bold but mostly verifiable proclamation as the hope they offer betrays their motive: sharing the redemption found in the Gospel. As they do this, they fit in with Corbett and Fikkert’s statement: “We are not bringing Christ to poor communities. He has been active in those communities since the creation of the world, sustaining them ‘by his powerful word’ (Heb. 1:3).” (Corbett and Fikkert, 2009) You see, the Crisis Shelter is wrong about their proclamation of hope starting there, in that God has been working even before the gates are opened.
Conclusion
When it comes to poverty alleviation, the region of Spokane and SNAP do meet physical needs and have provided valuable service to many people. What they have not been able to consistently and completely do is alleviate poverty. Yes, they might have helped someone procure viable employment or pay their electric bill for the month, but that person is still experiencing a minimum of a “poverty of being” (Corbett and Fikkert, 2009). As the UGM attempts to meet the spiritual needs as well as the physical needs of women in crisis, they are offering redemption as they lead their leg of the journey towards hope.
References
About SNAP | SNAP. (n.d.). Serving Residents of Spokane County, Washington | SNAP. Retrieved from http://www.snapwa.org/about
Corbett, S., & Fikkert, B. (2009). When helping hurts: How to alleviate poverty without hurting the poor-- and yourself. Chicago, IL: Moody.
Crisis Shelter. (n.d.). Union Gospel Mission. Retrieved from http://www.ugmspokane.org/outreaches/womens-shelters/crisis-shelter/
SPOKANE REGIONAL 10-YEAR PLAN TO ADDRESS HOMELESSNESS. (2005, December 9). Http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CDMQFjAA&url=http%3A%2F%2Fwww.endhomelessness.org%2Ffiles%2F612_file_SpokaneWA.pdf&ei=y7g0T8vJMY6jiAemkoCEAg&usg=AFQjCNGxrD7szgnT2hAfJ_E-XG6RZwywPA&sig2=cZbr7cCIx2rQ5vM-oQvd-g. Retrieved February 9, 2012.
Final Paper on Syncretism (Effects and Solutions)
The worst thing a person wants to hear is: “You’re doing it wrong.” When that happens, there is often this bit of pride within that immediately retorts with questions of how they know it’s wrong or if they really know what is happening. Occasionally, there are times where this phrase has greater consequences, such as an improperly performed act which could cause injury or death (i.e. a vehicle’s breaks being put together incorrectly). An even more dangerous instance of this phrase is connected to salvation and a person’s message and/or method of how one might be saved. When this message is not completely wrong, but combines one method of salvation with another to create a new method, it is called syncretism, which should always be followed with a form of the saying: “You’re doing it wrong.” Regretfully, this phrase is needed on the mission field today as syncretism can be found in many places that would deem themselves Christian. “Often in places like Africa, Christianity is seen as a mile wide and an inch deep. There is no transforming work that the cross has made in people’s ways of seeing their world.” (Dirks, 2012) The task now comes to figuring out and combatting syncretism. Though there are many other causes of syncretism, the greatest is a lack of knowing and the resultant actions. In the same line, the greatest method to combat syncretism is to provide knowledge, true knowledge of the living God, without compromise, in a manner that can be understood by those who are being taught. Syncretism is therefore rooted in knowledge, which is both its greatest cause and greatest remedy.
As in most problems, the first step towards a solution is identification. In this case, the first step will be to identify syncretism. One definition is as follows: “Syncretism (Greek, ‘binding together’) is the process of mingling different philosophies, religions or traditions of belief and practice, resulting in hybrid forms.” (“Syncretism, 2002) When it boils down to it, syncretism is an oxymoron, a contradiction of terms. Behind a syncretous belief lays a lack of knowledge as many beliefs, philosophies and traditions simply cannot coexist. It is humorous to see the “COEXIST” bumper stickers that consist of different religious symbols. These bumper stickers are the closest many of these belief systems can ever be to each other as the very fiber of their origins are contradictory. One example of syncretism can be seen in rural African situations where Church leaders do not see a disconnect between worshipping the one true God as well as consulting the local witch doctors for malaria remedies. By incorporating the worship of the one true God and the cultural placement of witch doctors, they have successfully created a syncretous belief system. The question now arises as to what is the cause of syncretism in this and other cultures.
According to one website, “Syncretism is caused by many things, not the least being that man has a propensity to reject or suppress God’s truth. (Romans 1:8)” (“Syncretism- Evangelism Misconceptions, a Real Problem,” n.d.) Within every person is a desire to be the ruler of their own world and reality. In order for this to occur, they must reject the truth within their hearts for the lie that has been repeated since the serpent in Genesis 3: “But the serpent said to the woman, ‘You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.’” (ESV) An internal rejection of knowledge must occur for syncretism to begin. And when the person or persons are presented with the saving knowledge of the Gospel, syncretism will continue and worsen if those presenting this truth do so improperly. Relating a time where he encountered syncretism, Lee C. Wanak states: “I was dismayed to find ‘faithful’ pastors wearing anting-anting (fetishes). But we had taught no theology of the land to the spirit world or economics or justice or political process or healing that related to their context.” (Wanak, n.d.) Here, the missionary himself takes responsibility for the syncretism experienced as the group failed to provide the complete theological knowledge required in the situation. In general, it is this lack of knowledge that allows a person to easily combine different philosophies to create their own “-ism.” It is also a lack of knowledge that allows the African tribesman to incorporate their worship of the One True God (which is not debated) with their view of witch doctors and ancestor worship. Knowing the definition of syncretism, it is now important to learn the Biblical perspective and history of syncretism.
Syncretism has been present as long as the Law of Moses. The first two of the Ten Commandments in Exodus 20 address syncretism:
You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments. (English Standard Version or ESV)
Therefore, from the beginning of the law, it is known that worshipping any other god is not allowed. Following this law is a law against creating and worshipping idols. What is important to note is that in this language, it is implied that the true God (Yahweh) is still worshipped. The culture of Exodus was one where monotheism was unheard of and the danger lay not in forsaking Yahweh, but in combining worship of Him with worship of others. Hence, there shall be no other God before Him and there should not be any idols or graven images (which would represent other deities alongside Him. God foreknew the danger of syncretism and subsequently commanded against any possibility that His chosen people would fall subject to such an act by worshipping other gods in conjunction with their worship of Him. He reiterated this command in Exodus 34 as the Israelites were about to enter the Promised Land as it was inhabited by other cultures known for pagan worship and idolatry:
Take care, lest you make a covenant with the inhabitants of the land to which you go, lest it become a snare in your midst. You shall tear down their altars and break their pillars and cut down their Asherim (for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God), lest you make a covenant with the inhabitants of the land, and when they whore after their gods and sacrifice to their gods and you are invited, you eat of his sacrifice, and you take of their daughters for your sons, and their daughters whore after their gods and make your sons whore after their gods. (ESV)
In this passage, it is interesting to notice the common language in describing God as jealous between this and the previous passage in Exodus. Ignoring the fact of there being only one true God, His jealousy is important because it points to his just wrath. This jealousy is unlike the jealousy of man in that He is holy and therefore, His jealousy is holy as it would be the result of the Israelites’ whoring after their gods, creating syncretous belief systems. Eventually, this command and the previously mentioned commands become eerie reminders to the Israelites as this is exactly what they did as their syncretism ended up defining their history. As the syncretism of the Samaritans is described in II Kings 17:
They also feared the Lord wand appointed from among themselves all sorts of people as priests of the high places, who sacrificed for them in the shrines of the high places. So they feared the Lord but also served their own gods, after the manner of the nations from among whom they had been carried away. To this day they do according to the former manner. They do not fear the Lord, and they do not follow the statutes or the rules or the law or the commandment that the Lord commanded the children of Jacob, whom he named Israel. (ESV)
This time follows other times of syncretism within the Israelite narrative where many before this group succumbed to its allure and suffered the consequences. Regretfully, this narrative does not result in the lesson being learned as the author of Hebrews reiterates the point saying: “Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them.” (ESV) With these examples and warnings in mind, it is easy to see that the knowledge the Israelites and the Hebrew Christians around Rome had was a knowledge of the one true God, but their knowledge of Him proved to not be as prevalent as needed since (at least in the case of the Israelites) their syncretism is well documented. Sadly, their examples proved not to be the last.
Other examples of syncretism can be found wherever the Gospel is preached (yes, even in the Promised Land: Western Culture). The previous mentioned article on syncretism provides an example of syncretism in a rural mission field setting:
Typically speaking, tribal people do not understand trade languages very well, so the message they heard was not clear to them. Nonetheless, the villagers enthusiastically embraced “Christianity.” They simply added what they thought the Bible said to what they already believed. They combined the two and ended up with a third religion, a syncretization of two very different worldviews. (“Syncretism- Evangelism Misconceptions, a Real Problem,” n.d.)
This is perhaps the most basic example and definition one might find where a small knowledge of theology was simply combined with knowledge of cultural beliefs. Undoubtedly, this step might be part of the natural progression as some come to a salvific faith in Christ, it is essential to remember and treat it as a step though, and not simply allow this combination to continue. When examining Western examples of syncretism, the painful history of segregation is nauseatingly present as many pastors and religious organizations used the Bible as a means to promote segregation. Ashamedly, the issue has yet to be resolved:
Martin Luther King Jr. once said 11 a.m. Sunday is the most segregated hour in America. Now, 40 years after King's murder, only 7 percent of America's churches are considered racially mixed. That's a disappointingly low number for Biggers, who said he's tired of hearing that churches continue to be mostly segregated on Sundays. (Harris and Soden, 2008)
The sorrow of this reality shows that syncretism is bred by lack of knowledge and (as previously stated) wherever the Gospel is preached. The question, then, is what is the solution? If “no one is safe” from syncretism, what should be done to combat this plague that resulted in the demise of God’s Chosen people in the first two thirds of the Bible? Quite simply, the answer is knowledge.
A person’s culture is like their fingerprint: unique to them. Granted, there are similarities that draw them together, like a swirl or geographical origin, but each is unique. It is important to be a student of culture in every situation. If possible, it is important to envelop cultural norms in one’s life as avenues to present the Truth: “To communicate clearly, it helps to have a shared heart language and culture.” (“Syncretism- Evangelism Misconceptions, a Real Problem,” n.d.) By knowing the culture and therefore living in the culture as much as is possible, genuine opportunities to present the Gospel may be presented. To simply ignore one’s culture and attempt to present the Gospel would prove to be futile as each person’s culture is part of who they are. Randy Dirks said that:
When we deal with people coming to Christ, we must ensure that their deeply held values are transformed by the gospel. If they are not then what happens is that the person believes the gospel for things related to the hereafter. However, when it comes to daily needs and concerns like a sick child then the person turns back to their former religious practices. (Dirks, 2012)
The Gospel transcends culture, but it does not replace culture. The message still stands that each person translates the Gospel in light of their own culture. It is important to be a student of culture and know how it impacts daily lives while knowing the absolute Truth presented in the Gospel. This is not easy though, as there are many aspects of a culture that might seem innocent to one, when in truth, they are not. K.P. Yohannon speaks of Yoga in such a light. As many in Western Culture view Yoga as uplifting and relaxing, in Eastern cultures it is used “... to open up the mind and body to receive visitations from demon spirits.” (Yohannan, 2004) This is a startling reality and is evidence that not all cultural norms are profitable in presenting the Gospel, there must be a method of knowing culture while knowing the Truth in combatting syncretism.
“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” (John 8:32, ESV) Christ’s words reveal the solution plainly, but it is obviously not so simple. Evaluating the missionaries and mission work must be in light of the Truth. As William Taylor noted, “Christ is the plumb line to evaluate missions and missionaries.” (Taylor, 1993) The obvious difficulty arises when one’s culture is brought into the mix. One cannot simply look at Scriptures and claim that their grasp on a matter is accurate. There are some truths which leave no room for interpretation, but as a whole “... we must acknowledge that while Scripture judges all cultures, our perception of Scripture is often very ethnocentric or culturally based.” (Taylor, 1993) It is therefore a daunting, yet necessary task to be able to accurately study the Truth of God’s word and present it to different cultures so that it might be understood and accepted. This will not be accomplished by studying Scripture in light of the culture, but studying the culture in light of Scripture. The danger of not doing so is an obvious path towards syncretism. Without the foundational knowledge being grounded, the opportunity for half-truths to enter and lead astray can abound. It is therefore essential to judge the culture in light of the Bible and Biblical authority. George Patterson named the three levels of Biblical authority as: 1) New Testament Commands; 2) Apostolic Practices; and 3) Human Customs. (Winter, et. al., 2009) The missionaries must know the Truth of God’s word and minister out of that knowledge while being a student of culture. This is an intimidating task from the eyes of just one missionary, it then becomes essential to train leaders who will assist in this task.
As Moses was encouraged by his father-in-law to train up leaders in Exodus 18, so too must missionaries train leaders from among the people they aim to minister. Steve de Gruchy writes that “What we must do, rather, is to train and equip leaders so that they have the ability to read their own situation and respond accordingly.” (de Gruchy, 1997) When a lay leader is built up and empowered, the work of the missionary does not simply cease when the missionary leaves. This provides continuity in ministry, but also allows greater opportunities for culture to be assessed. The words of de Gruchy provide deeper insight:
A key component of a theology for lay people has to do with training, developing and empowering leaders in various communities. Each local church or outstation functions within a microcosm of social, economic and cultural forces, and the preaching and pastoral practice has to relate to that context. (de Gruchy, 1997)
Within the ministry context, the best way to combat syncretism is to build up leaders who know and understand the culture and could therefore know where it would most likely arise. Additionally, by sharing a “heart language and culture,” they would be in a greater position to effect positive change that transforms the deeply held values. This is not easy though, and it leads to perhaps the greatest form knowledge must be imparted: education.
Empowering the leaders of a culture allows them to minister in ways that many Western missionaries could not, but these leaders pose a greater threat to bringing about syncretism if they are not trained. However;
If the missionary focuses on developing the church to a stage where the decisions are made by the community of indigenous believers as they carefully explore the Scriptures, then the community will be able to serve as a self-correcting one long after the missionary is gone. (Moreau, 2004)
The goal for any ministry should not be to multiply, but to empower so that others might empower and thus create a wave of leaders empowered by the truth of the Gospel. A stark reality of a missionary not educating a group so that they might be self-correcting lies in the image of a broken water pump in sub Saharan Africa. The group had provided the means to meet a need and provided the source for water, but had not educated and empowered anyone to fix the pump should it break. In regards to theological training and education, “Curricula that integrates theory with immersion, counseling, spiritual formation and life experience will create the needed symbiosis for holism.” (Wanka, n.d.) Again, education provides the means necessary for the group being presented with the Gospel to combat syncretism themselves. Wanka also gives an example of the need to address syncretism in theological education:
In the 1980’s I was involved in starting a grassroots Bible school for leadership development among rural lay pastors in Mindanao. We trained them to study their Bibles, to evangelize, to preach, to plant Churches, to marry and bury. But something was missing and I didn’t realize what it was for some time. Our theology and teaching had not adequately entered the lives of people, their worldviews, their fears, the oppressive elements in their lives and their poverty. (Wanka, 1997)
Going back to Dirks, it is important to “... ensure that their deeply held values are transformed by the gospel.” (Dirks, 2012) When this education does transform the whole person, they will then be effective in multiplying the reach of the Gospel. K.P. Yohannan advocates that, when properly equipped, native missionaries can have a greater impact than Western missionaries. When it comes to theological education, “Gospel for Asia has established 67 Bible colleges in the heart of the 10/40 window... Before [native missionaries] finish their year training, each student will have carefully read through the Bible at least three times.” (Yohannan, 2004) When it boils down to it, this is simply not a debated issue: theological knowledge is vital as a tool to not simply combat syncretism but to also bring the multitudes to Christ as well. It is therefore important to know the Truth, as it brings freedom, know culture, as each culture is a part of who a person is and then to empower and educate as native leaders will have a far greater reach than any outsider.
Lack of knowledge can be the cause of many problems in this world. Be it a person simply making a fool of themselves to experiencing God’s wrath, lack of knowledge is dangerous. On the other hand, the benefits of having knowledge are exponential; from winning game shows to knowing the true path to salvation. When a missionary immerses themselves in a culture and formulate a method of presenting the truth of the Gospel, they must walk dangerously close to the edge of syncretism in their efforts to understand culture. If they do not have a firm Biblical foundation, then they might fall into syncretism themselves, as some have done. Similarly, if they have not studied the culture in light of Biblical authority, they will find themselves sorely ineffective as they do not know who they are ministering to and are attempting a “cookie cutter” method in presenting the Gospel. When the missionary does find the balance of Biblical truth and cultural awareness and are then able to empower lay leaders and educate them on the Truth, they will find their ministries exponentially effective. When this does not happen, the ominous “You’re doing it wrong” will come on the day of judgment, and the missionary will not just have to answer for themselves, but also for those who were led astray by their syncretous teachings.
References
COLONIALISM AND POSTCOLONIALISM. (2011). In Cambridge Dictionary of Christian Theology. Cambridge: Cambridge University Press. (2011, October 29). Retrieved February 4, 2012, from Credo Reference.
De Gruchy, S. (1997, November). Doing Theology in the Kalahari. University of Cape Town / Welcome. Retrieved February 04, 2012, from http://web.uct.ac.za/depts/ricsa/jtsa/j99/j99sdeg.htm
Dirks, R. (2012, January 29). Crown final week [E-mail to the author].
Harris, D., & Soden, B. (2008, January 21). Segregated Sundays: Taking on Race and Religion – ABC News. ABCNews.com - Breaking News, Latest News & Top Video News - ABC News. Retrieved February 12, 2012, from http://abcnews.go.com/WN/BlackHistory/story?id=4165468
Methodism. (2005). In Britain and the Americas: Culture, Politics, and History. Santa Barbara, CA: ABC-CLIO. (2009, January 12). Retrieved February 4, 2012, from Credo Reference.
MISSIONARIES. (2005). In Encyclopedia of World Trade From Ancient Times to the Present. Armonk, NY: M.E. Sharpe. (2009, October 1). Retrieved February 4, 2012, from Credo Reference.
Moreau, A. S., Corwin, G., & McGee, G. B. (2004). Introducing world missions. Grand Rapids, MI: Baker Academic.
Syncretism. (1993). In Bloomsbury Guide to Human Thought. London: Bloomsbury Publishing. (2002, January 1). Retrieved February 4, 2012, from Credo Reference.
Syncretism -- Evangelism Misconceptions, a Real Problem. (n.d.). Bible Study, Evangelism Tools, Outreach and Discipleship Resources for Small Group Bible Study. Retrieved February 04, 2012, from http://www.goodseed.com/learning/abwm-guide-2/
Taylor, W. D. (1994). Kingdom partnerships for synergy in missions. Pasadena, CA: William Carey Library.
Wanak, L. C. (n.d.). Theological Education. Theological Education and the Role of Teaching in the 21st Century: A Look at the Asia Pacific Region. Retrieved February 12, 2012, from http://www.pctii.org/cyberj/cyberj7/wanak.html
Winter, R. D., Hawthorne, S. C., Dorr, D. R., Graham, D. B., & Koch, B. A. (Eds.). (2009). Perspectives on the world Christian movement: A reader. Pasadena, CA: William Carey Library.
Yohannan, K. P. (2004). Revolution in world missions. Carrollton, TX: GFA Books.
As in most problems, the first step towards a solution is identification. In this case, the first step will be to identify syncretism. One definition is as follows: “Syncretism (Greek, ‘binding together’) is the process of mingling different philosophies, religions or traditions of belief and practice, resulting in hybrid forms.” (“Syncretism, 2002) When it boils down to it, syncretism is an oxymoron, a contradiction of terms. Behind a syncretous belief lays a lack of knowledge as many beliefs, philosophies and traditions simply cannot coexist. It is humorous to see the “COEXIST” bumper stickers that consist of different religious symbols. These bumper stickers are the closest many of these belief systems can ever be to each other as the very fiber of their origins are contradictory. One example of syncretism can be seen in rural African situations where Church leaders do not see a disconnect between worshipping the one true God as well as consulting the local witch doctors for malaria remedies. By incorporating the worship of the one true God and the cultural placement of witch doctors, they have successfully created a syncretous belief system. The question now arises as to what is the cause of syncretism in this and other cultures.
According to one website, “Syncretism is caused by many things, not the least being that man has a propensity to reject or suppress God’s truth. (Romans 1:8)” (“Syncretism- Evangelism Misconceptions, a Real Problem,” n.d.) Within every person is a desire to be the ruler of their own world and reality. In order for this to occur, they must reject the truth within their hearts for the lie that has been repeated since the serpent in Genesis 3: “But the serpent said to the woman, ‘You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.’” (ESV) An internal rejection of knowledge must occur for syncretism to begin. And when the person or persons are presented with the saving knowledge of the Gospel, syncretism will continue and worsen if those presenting this truth do so improperly. Relating a time where he encountered syncretism, Lee C. Wanak states: “I was dismayed to find ‘faithful’ pastors wearing anting-anting (fetishes). But we had taught no theology of the land to the spirit world or economics or justice or political process or healing that related to their context.” (Wanak, n.d.) Here, the missionary himself takes responsibility for the syncretism experienced as the group failed to provide the complete theological knowledge required in the situation. In general, it is this lack of knowledge that allows a person to easily combine different philosophies to create their own “-ism.” It is also a lack of knowledge that allows the African tribesman to incorporate their worship of the One True God (which is not debated) with their view of witch doctors and ancestor worship. Knowing the definition of syncretism, it is now important to learn the Biblical perspective and history of syncretism.
Syncretism has been present as long as the Law of Moses. The first two of the Ten Commandments in Exodus 20 address syncretism:
You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments. (English Standard Version or ESV)
Therefore, from the beginning of the law, it is known that worshipping any other god is not allowed. Following this law is a law against creating and worshipping idols. What is important to note is that in this language, it is implied that the true God (Yahweh) is still worshipped. The culture of Exodus was one where monotheism was unheard of and the danger lay not in forsaking Yahweh, but in combining worship of Him with worship of others. Hence, there shall be no other God before Him and there should not be any idols or graven images (which would represent other deities alongside Him. God foreknew the danger of syncretism and subsequently commanded against any possibility that His chosen people would fall subject to such an act by worshipping other gods in conjunction with their worship of Him. He reiterated this command in Exodus 34 as the Israelites were about to enter the Promised Land as it was inhabited by other cultures known for pagan worship and idolatry:
Take care, lest you make a covenant with the inhabitants of the land to which you go, lest it become a snare in your midst. You shall tear down their altars and break their pillars and cut down their Asherim (for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God), lest you make a covenant with the inhabitants of the land, and when they whore after their gods and sacrifice to their gods and you are invited, you eat of his sacrifice, and you take of their daughters for your sons, and their daughters whore after their gods and make your sons whore after their gods. (ESV)
In this passage, it is interesting to notice the common language in describing God as jealous between this and the previous passage in Exodus. Ignoring the fact of there being only one true God, His jealousy is important because it points to his just wrath. This jealousy is unlike the jealousy of man in that He is holy and therefore, His jealousy is holy as it would be the result of the Israelites’ whoring after their gods, creating syncretous belief systems. Eventually, this command and the previously mentioned commands become eerie reminders to the Israelites as this is exactly what they did as their syncretism ended up defining their history. As the syncretism of the Samaritans is described in II Kings 17:
They also feared the Lord wand appointed from among themselves all sorts of people as priests of the high places, who sacrificed for them in the shrines of the high places. So they feared the Lord but also served their own gods, after the manner of the nations from among whom they had been carried away. To this day they do according to the former manner. They do not fear the Lord, and they do not follow the statutes or the rules or the law or the commandment that the Lord commanded the children of Jacob, whom he named Israel. (ESV)
This time follows other times of syncretism within the Israelite narrative where many before this group succumbed to its allure and suffered the consequences. Regretfully, this narrative does not result in the lesson being learned as the author of Hebrews reiterates the point saying: “Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them.” (ESV) With these examples and warnings in mind, it is easy to see that the knowledge the Israelites and the Hebrew Christians around Rome had was a knowledge of the one true God, but their knowledge of Him proved to not be as prevalent as needed since (at least in the case of the Israelites) their syncretism is well documented. Sadly, their examples proved not to be the last.
Other examples of syncretism can be found wherever the Gospel is preached (yes, even in the Promised Land: Western Culture). The previous mentioned article on syncretism provides an example of syncretism in a rural mission field setting:
Typically speaking, tribal people do not understand trade languages very well, so the message they heard was not clear to them. Nonetheless, the villagers enthusiastically embraced “Christianity.” They simply added what they thought the Bible said to what they already believed. They combined the two and ended up with a third religion, a syncretization of two very different worldviews. (“Syncretism- Evangelism Misconceptions, a Real Problem,” n.d.)
This is perhaps the most basic example and definition one might find where a small knowledge of theology was simply combined with knowledge of cultural beliefs. Undoubtedly, this step might be part of the natural progression as some come to a salvific faith in Christ, it is essential to remember and treat it as a step though, and not simply allow this combination to continue. When examining Western examples of syncretism, the painful history of segregation is nauseatingly present as many pastors and religious organizations used the Bible as a means to promote segregation. Ashamedly, the issue has yet to be resolved:
Martin Luther King Jr. once said 11 a.m. Sunday is the most segregated hour in America. Now, 40 years after King's murder, only 7 percent of America's churches are considered racially mixed. That's a disappointingly low number for Biggers, who said he's tired of hearing that churches continue to be mostly segregated on Sundays. (Harris and Soden, 2008)
The sorrow of this reality shows that syncretism is bred by lack of knowledge and (as previously stated) wherever the Gospel is preached. The question, then, is what is the solution? If “no one is safe” from syncretism, what should be done to combat this plague that resulted in the demise of God’s Chosen people in the first two thirds of the Bible? Quite simply, the answer is knowledge.
A person’s culture is like their fingerprint: unique to them. Granted, there are similarities that draw them together, like a swirl or geographical origin, but each is unique. It is important to be a student of culture in every situation. If possible, it is important to envelop cultural norms in one’s life as avenues to present the Truth: “To communicate clearly, it helps to have a shared heart language and culture.” (“Syncretism- Evangelism Misconceptions, a Real Problem,” n.d.) By knowing the culture and therefore living in the culture as much as is possible, genuine opportunities to present the Gospel may be presented. To simply ignore one’s culture and attempt to present the Gospel would prove to be futile as each person’s culture is part of who they are. Randy Dirks said that:
When we deal with people coming to Christ, we must ensure that their deeply held values are transformed by the gospel. If they are not then what happens is that the person believes the gospel for things related to the hereafter. However, when it comes to daily needs and concerns like a sick child then the person turns back to their former religious practices. (Dirks, 2012)
The Gospel transcends culture, but it does not replace culture. The message still stands that each person translates the Gospel in light of their own culture. It is important to be a student of culture and know how it impacts daily lives while knowing the absolute Truth presented in the Gospel. This is not easy though, as there are many aspects of a culture that might seem innocent to one, when in truth, they are not. K.P. Yohannon speaks of Yoga in such a light. As many in Western Culture view Yoga as uplifting and relaxing, in Eastern cultures it is used “... to open up the mind and body to receive visitations from demon spirits.” (Yohannan, 2004) This is a startling reality and is evidence that not all cultural norms are profitable in presenting the Gospel, there must be a method of knowing culture while knowing the Truth in combatting syncretism.
“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” (John 8:32, ESV) Christ’s words reveal the solution plainly, but it is obviously not so simple. Evaluating the missionaries and mission work must be in light of the Truth. As William Taylor noted, “Christ is the plumb line to evaluate missions and missionaries.” (Taylor, 1993) The obvious difficulty arises when one’s culture is brought into the mix. One cannot simply look at Scriptures and claim that their grasp on a matter is accurate. There are some truths which leave no room for interpretation, but as a whole “... we must acknowledge that while Scripture judges all cultures, our perception of Scripture is often very ethnocentric or culturally based.” (Taylor, 1993) It is therefore a daunting, yet necessary task to be able to accurately study the Truth of God’s word and present it to different cultures so that it might be understood and accepted. This will not be accomplished by studying Scripture in light of the culture, but studying the culture in light of Scripture. The danger of not doing so is an obvious path towards syncretism. Without the foundational knowledge being grounded, the opportunity for half-truths to enter and lead astray can abound. It is therefore essential to judge the culture in light of the Bible and Biblical authority. George Patterson named the three levels of Biblical authority as: 1) New Testament Commands; 2) Apostolic Practices; and 3) Human Customs. (Winter, et. al., 2009) The missionaries must know the Truth of God’s word and minister out of that knowledge while being a student of culture. This is an intimidating task from the eyes of just one missionary, it then becomes essential to train leaders who will assist in this task.
As Moses was encouraged by his father-in-law to train up leaders in Exodus 18, so too must missionaries train leaders from among the people they aim to minister. Steve de Gruchy writes that “What we must do, rather, is to train and equip leaders so that they have the ability to read their own situation and respond accordingly.” (de Gruchy, 1997) When a lay leader is built up and empowered, the work of the missionary does not simply cease when the missionary leaves. This provides continuity in ministry, but also allows greater opportunities for culture to be assessed. The words of de Gruchy provide deeper insight:
A key component of a theology for lay people has to do with training, developing and empowering leaders in various communities. Each local church or outstation functions within a microcosm of social, economic and cultural forces, and the preaching and pastoral practice has to relate to that context. (de Gruchy, 1997)
Within the ministry context, the best way to combat syncretism is to build up leaders who know and understand the culture and could therefore know where it would most likely arise. Additionally, by sharing a “heart language and culture,” they would be in a greater position to effect positive change that transforms the deeply held values. This is not easy though, and it leads to perhaps the greatest form knowledge must be imparted: education.
Empowering the leaders of a culture allows them to minister in ways that many Western missionaries could not, but these leaders pose a greater threat to bringing about syncretism if they are not trained. However;
If the missionary focuses on developing the church to a stage where the decisions are made by the community of indigenous believers as they carefully explore the Scriptures, then the community will be able to serve as a self-correcting one long after the missionary is gone. (Moreau, 2004)
The goal for any ministry should not be to multiply, but to empower so that others might empower and thus create a wave of leaders empowered by the truth of the Gospel. A stark reality of a missionary not educating a group so that they might be self-correcting lies in the image of a broken water pump in sub Saharan Africa. The group had provided the means to meet a need and provided the source for water, but had not educated and empowered anyone to fix the pump should it break. In regards to theological training and education, “Curricula that integrates theory with immersion, counseling, spiritual formation and life experience will create the needed symbiosis for holism.” (Wanka, n.d.) Again, education provides the means necessary for the group being presented with the Gospel to combat syncretism themselves. Wanka also gives an example of the need to address syncretism in theological education:
In the 1980’s I was involved in starting a grassroots Bible school for leadership development among rural lay pastors in Mindanao. We trained them to study their Bibles, to evangelize, to preach, to plant Churches, to marry and bury. But something was missing and I didn’t realize what it was for some time. Our theology and teaching had not adequately entered the lives of people, their worldviews, their fears, the oppressive elements in their lives and their poverty. (Wanka, 1997)
Going back to Dirks, it is important to “... ensure that their deeply held values are transformed by the gospel.” (Dirks, 2012) When this education does transform the whole person, they will then be effective in multiplying the reach of the Gospel. K.P. Yohannan advocates that, when properly equipped, native missionaries can have a greater impact than Western missionaries. When it comes to theological education, “Gospel for Asia has established 67 Bible colleges in the heart of the 10/40 window... Before [native missionaries] finish their year training, each student will have carefully read through the Bible at least three times.” (Yohannan, 2004) When it boils down to it, this is simply not a debated issue: theological knowledge is vital as a tool to not simply combat syncretism but to also bring the multitudes to Christ as well. It is therefore important to know the Truth, as it brings freedom, know culture, as each culture is a part of who a person is and then to empower and educate as native leaders will have a far greater reach than any outsider.
Lack of knowledge can be the cause of many problems in this world. Be it a person simply making a fool of themselves to experiencing God’s wrath, lack of knowledge is dangerous. On the other hand, the benefits of having knowledge are exponential; from winning game shows to knowing the true path to salvation. When a missionary immerses themselves in a culture and formulate a method of presenting the truth of the Gospel, they must walk dangerously close to the edge of syncretism in their efforts to understand culture. If they do not have a firm Biblical foundation, then they might fall into syncretism themselves, as some have done. Similarly, if they have not studied the culture in light of Biblical authority, they will find themselves sorely ineffective as they do not know who they are ministering to and are attempting a “cookie cutter” method in presenting the Gospel. When the missionary does find the balance of Biblical truth and cultural awareness and are then able to empower lay leaders and educate them on the Truth, they will find their ministries exponentially effective. When this does not happen, the ominous “You’re doing it wrong” will come on the day of judgment, and the missionary will not just have to answer for themselves, but also for those who were led astray by their syncretous teachings.
References
COLONIALISM AND POSTCOLONIALISM. (2011). In Cambridge Dictionary of Christian Theology. Cambridge: Cambridge University Press. (2011, October 29). Retrieved February 4, 2012, from Credo Reference.
De Gruchy, S. (1997, November). Doing Theology in the Kalahari. University of Cape Town / Welcome. Retrieved February 04, 2012, from http://web.uct.ac.za/depts/ricsa/jtsa/j99/j99sdeg.htm
Dirks, R. (2012, January 29). Crown final week [E-mail to the author].
Harris, D., & Soden, B. (2008, January 21). Segregated Sundays: Taking on Race and Religion – ABC News. ABCNews.com - Breaking News, Latest News & Top Video News - ABC News. Retrieved February 12, 2012, from http://abcnews.go.com/WN/BlackHistory/story?id=4165468
Methodism. (2005). In Britain and the Americas: Culture, Politics, and History. Santa Barbara, CA: ABC-CLIO. (2009, January 12). Retrieved February 4, 2012, from Credo Reference.
MISSIONARIES. (2005). In Encyclopedia of World Trade From Ancient Times to the Present. Armonk, NY: M.E. Sharpe. (2009, October 1). Retrieved February 4, 2012, from Credo Reference.
Moreau, A. S., Corwin, G., & McGee, G. B. (2004). Introducing world missions. Grand Rapids, MI: Baker Academic.
Syncretism. (1993). In Bloomsbury Guide to Human Thought. London: Bloomsbury Publishing. (2002, January 1). Retrieved February 4, 2012, from Credo Reference.
Syncretism -- Evangelism Misconceptions, a Real Problem. (n.d.). Bible Study, Evangelism Tools, Outreach and Discipleship Resources for Small Group Bible Study. Retrieved February 04, 2012, from http://www.goodseed.com/learning/abwm-guide-2/
Taylor, W. D. (1994). Kingdom partnerships for synergy in missions. Pasadena, CA: William Carey Library.
Wanak, L. C. (n.d.). Theological Education. Theological Education and the Role of Teaching in the 21st Century: A Look at the Asia Pacific Region. Retrieved February 12, 2012, from http://www.pctii.org/cyberj/cyberj7/wanak.html
Winter, R. D., Hawthorne, S. C., Dorr, D. R., Graham, D. B., & Koch, B. A. (Eds.). (2009). Perspectives on the world Christian movement: A reader. Pasadena, CA: William Carey Library.
Yohannan, K. P. (2004). Revolution in world missions. Carrollton, TX: GFA Books.
Group Paper on Globalization (M. Prior and J. Rohde)
The world has shrunk in the last century. Obviously, this is not a physical adjustment in size, but a perceived adjustment. What once was a vast world, with uncharted waters and jungles waiting to be explored, is now a globe with shipping lanes crisscrossing the ocean and flight paths reaching its most remote corners. Behind this perceived reduction is a term bound to bring some of the fiercest debates and an ardent line drawn across the Continental Divide: globalization. It will be our attempt to define globalization, explain part of the debate over globalization, show how Christian missionaries have been on the forefront of globalization for millennia and then address its implications on current missionary efforts.
What is globalization?
According to the Miriam-Webster online dictionary, globalization is defined as: “the development of an increasingly integrated global economy marked especially by free trade, free flow of capital, and the tapping of cheaper foreign labor markets.” (Meriam-Webster) It is important to note the implications on the global economy, specifically the apparent direction of flow of capital as this definition brings to light one side of the debate surrounding the term. Frank Lechner also addresses defines globalization by saying: “Globalization broadly refers to the expansion of global linkages, the organization of social life on a global scale and the growth of a global consciousness, hence the consolidation of world society.” (Lechner, 2000-2001) This definition points to the other side of the debate surrounding globalization as it alludes to a “global village” view. Though they are seemingly contradictory, both terms are accurate.
What is the debate of globalization?
One site that provides concise explanations of each side of the debate is www.globalization101.org. On this site, the critics are described as charging “... that the phenomenon... is perpetuating a kind of cultural genocide on the world- that the largest, most dominant cultures are becoming larger and more dominant at the expense of many others.” Bluntly, this side of the debate claims that the more dominant (Western) cultures take advantage of the smaller cultures. On the other hand, the other side “...argue[s] that globalization offers the potential to enrich the world culturally... Their vision is a multi-cultural ‘global village’ where ideas and practices can be freely exchanged and appreciated.” (Globalization101, n.d.) As noted earlier, these two sides address the issue of finances flowing upward (upward being the direction of Western cultures) and the end goal of a “global village” which some claim can reinforce cultural acceptance and understanding. The International Monetary Fund holds a view similar to that of the supporters while addressing the claims of the critics: “There is substantial evidence, from countries of different sizes and different regions, that as countries ‘globalize’ their citizens benefit, in the form of access to a wider variety of goods and services, lower prices, more and better-paying jobs, improved health, and higher overall living standards.” (International Monetary Fund, n.d.) This optimism betrays the intentions of many who seek globalization: beyond self-service, but world betterment.
What about Christendom?
Aside from the famous Apostle Paul, the idea of missions has been a part of Christendom from the onset. According to H. Culbertson at approximately the same time as Paul’s second missionary journey, the Apostle Thomas set out for India (2002), reaching far beyond the known world of the Middle East/Mediterranean. From this point on, missions have played an integral role in globalization, both for the good and for the bad. As the years and missionary approaches have progressed, new positive have arisen in regards to how Christendom approaches and accomplishes missions.
Globalization and Missions: Today
Within globalization, avenues for communication have been made much easier. Dr. Jim Sutherland (2005) says, “With cellphones, developing nations have skipped a generation of landline telephone infrastructure. We can inexpensively call African partners on their cell phones.” This is great because it allows better communication, as long as missionaries and their organizations are working to make better and quicker decisions. Sutherland also says, “Mission organizations can more easily partner with other missions for specific projects. Missions share personnel, ministry resources (such as the Jesus Film), data bases, and facilities. Potential partners use it to evaluate national ministries. Near-instantaneous communication means that temporary alliances can be made to accomplish a goal, and then shelved when accomplished.” In addition to cell phone use there is the internet which enables email and video conferencing. These advances in communication technology allow for better and quicker communication between team members, those in the field, other agencies, and national offices.
A side effect of better communication is that some churches are not working with mission agencies. This can be a problem when the churches do not have the infrastructure or staff to maintain the mission organization they are attempting to become. Sutherland says, “The global neighborhood encourages some churches to bypass mission middlemen and become their own mission agencies. This is prudent, however, only for the most serious of missionary minded churches, with a dedicated missions staff and strong infrastructure.” (2005) This situation can hurt the mission field the church is involved in, making it harder for future missions to be successful.
The ability for a missionary to study and learn about the new culture they will be entering the field of is greatly increased because of the availability of information on the internet and also software tools. Sutherland says, “A missionary translator can reduce language acquisition by years with software which operates from a cognate language.” (2005) Information about cultures is available through many online databases like Culture Grams. These web sites give a very informative breakdown of what the culture is like including do’s and don’ts, food, weather, religion, and many more areas of information. Sutherland explains that Christian missions are not meant to put one culture over another, furthering globalization, but to share the Gospel. In doing this each culture fails to meet the standard of the Bible. Globalization should be accepted and taken advantage of, “while exposing its detriments and serving those disoriented or enthralled in its energy field.” (2005)
Like anything, globalization has positive and negative effects. Admittedly, there are some cultures, organizations and even nations take advantage of smaller and less developed cultures. There are also many who seek the betterment of these cultures and are able to provide legitimate resources and services. With modern travel, production and infrastructure, even the Bemba people of rural Zambia are able to access cell phones and internet. Consequently, missionaries striving to serve the Bemba people in new ways, soliciting more prayer and financial support through increased communications, which consequently reminds their sending Churches of the global work being accomplished. Globalization as a whole can be dangerous, but things done to the glory of God could not as easily be labeled as such.
References
Culbertson, H. (2002). Christian mission history: Important events, locations, people and movements in World Evangelism. Christian mission history: Important events, locations, people and movements in World Evangelism. Retrieved January 21, 2012, from home.snu.edu/~hculbert/line.htm
Globalization - Definition and More from the Free Merriam-Webster Dictionary. (n.d.). Dictionary and Thesaurus - Merriam-Webster Online. Retrieved January 21, 2012, from http://www.merriam-webster.com/dictionary/globalization
Globalization101.org | globalization | globalisation | what is globalization | globalization dilemmas | globalization debates | pros cons globalization | global issues | international relations | international issues. (n.d.). Globalization101.org | globalization | globalisation | what is globalization | globalization dilemmas | globalization debates | pros cons globalization | global issues | international relations | international issues. Retrieved January 21, 2012, from http://www.globalization101.org/
Issues Brief - Globalization: A Brief Overview. (n.d.). IMF -- International Monetary Fund Home Page. Retrieved January 21, 2012, from http://www.imf.org/external/np/exr/ib/2008/053008.htm
Lechner, Frank (2000-2001) The Globalization Website - Issues. Welcome to the Department of Sociology - Department of Sociology - Emory University. Retrieved January 21, 2012, from http://www.sociology.emory.edu/globalization/issues01.html
Sutherland, Jim (2005, September). Globalization and Christian missions. Retrieved January 18, 2012, from http://www.rmni.org/teaching_papers/Missions/Globalization%20and% 20Christian%20Missions.pdf
What is globalization?
According to the Miriam-Webster online dictionary, globalization is defined as: “the development of an increasingly integrated global economy marked especially by free trade, free flow of capital, and the tapping of cheaper foreign labor markets.” (Meriam-Webster) It is important to note the implications on the global economy, specifically the apparent direction of flow of capital as this definition brings to light one side of the debate surrounding the term. Frank Lechner also addresses defines globalization by saying: “Globalization broadly refers to the expansion of global linkages, the organization of social life on a global scale and the growth of a global consciousness, hence the consolidation of world society.” (Lechner, 2000-2001) This definition points to the other side of the debate surrounding globalization as it alludes to a “global village” view. Though they are seemingly contradictory, both terms are accurate.
What is the debate of globalization?
One site that provides concise explanations of each side of the debate is www.globalization101.org. On this site, the critics are described as charging “... that the phenomenon... is perpetuating a kind of cultural genocide on the world- that the largest, most dominant cultures are becoming larger and more dominant at the expense of many others.” Bluntly, this side of the debate claims that the more dominant (Western) cultures take advantage of the smaller cultures. On the other hand, the other side “...argue[s] that globalization offers the potential to enrich the world culturally... Their vision is a multi-cultural ‘global village’ where ideas and practices can be freely exchanged and appreciated.” (Globalization101, n.d.) As noted earlier, these two sides address the issue of finances flowing upward (upward being the direction of Western cultures) and the end goal of a “global village” which some claim can reinforce cultural acceptance and understanding. The International Monetary Fund holds a view similar to that of the supporters while addressing the claims of the critics: “There is substantial evidence, from countries of different sizes and different regions, that as countries ‘globalize’ their citizens benefit, in the form of access to a wider variety of goods and services, lower prices, more and better-paying jobs, improved health, and higher overall living standards.” (International Monetary Fund, n.d.) This optimism betrays the intentions of many who seek globalization: beyond self-service, but world betterment.
What about Christendom?
Aside from the famous Apostle Paul, the idea of missions has been a part of Christendom from the onset. According to H. Culbertson at approximately the same time as Paul’s second missionary journey, the Apostle Thomas set out for India (2002), reaching far beyond the known world of the Middle East/Mediterranean. From this point on, missions have played an integral role in globalization, both for the good and for the bad. As the years and missionary approaches have progressed, new positive have arisen in regards to how Christendom approaches and accomplishes missions.
Globalization and Missions: Today
Within globalization, avenues for communication have been made much easier. Dr. Jim Sutherland (2005) says, “With cellphones, developing nations have skipped a generation of landline telephone infrastructure. We can inexpensively call African partners on their cell phones.” This is great because it allows better communication, as long as missionaries and their organizations are working to make better and quicker decisions. Sutherland also says, “Mission organizations can more easily partner with other missions for specific projects. Missions share personnel, ministry resources (such as the Jesus Film), data bases, and facilities. Potential partners use it to evaluate national ministries. Near-instantaneous communication means that temporary alliances can be made to accomplish a goal, and then shelved when accomplished.” In addition to cell phone use there is the internet which enables email and video conferencing. These advances in communication technology allow for better and quicker communication between team members, those in the field, other agencies, and national offices.
A side effect of better communication is that some churches are not working with mission agencies. This can be a problem when the churches do not have the infrastructure or staff to maintain the mission organization they are attempting to become. Sutherland says, “The global neighborhood encourages some churches to bypass mission middlemen and become their own mission agencies. This is prudent, however, only for the most serious of missionary minded churches, with a dedicated missions staff and strong infrastructure.” (2005) This situation can hurt the mission field the church is involved in, making it harder for future missions to be successful.
The ability for a missionary to study and learn about the new culture they will be entering the field of is greatly increased because of the availability of information on the internet and also software tools. Sutherland says, “A missionary translator can reduce language acquisition by years with software which operates from a cognate language.” (2005) Information about cultures is available through many online databases like Culture Grams. These web sites give a very informative breakdown of what the culture is like including do’s and don’ts, food, weather, religion, and many more areas of information. Sutherland explains that Christian missions are not meant to put one culture over another, furthering globalization, but to share the Gospel. In doing this each culture fails to meet the standard of the Bible. Globalization should be accepted and taken advantage of, “while exposing its detriments and serving those disoriented or enthralled in its energy field.” (2005)
Like anything, globalization has positive and negative effects. Admittedly, there are some cultures, organizations and even nations take advantage of smaller and less developed cultures. There are also many who seek the betterment of these cultures and are able to provide legitimate resources and services. With modern travel, production and infrastructure, even the Bemba people of rural Zambia are able to access cell phones and internet. Consequently, missionaries striving to serve the Bemba people in new ways, soliciting more prayer and financial support through increased communications, which consequently reminds their sending Churches of the global work being accomplished. Globalization as a whole can be dangerous, but things done to the glory of God could not as easily be labeled as such.
References
Culbertson, H. (2002). Christian mission history: Important events, locations, people and movements in World Evangelism. Christian mission history: Important events, locations, people and movements in World Evangelism. Retrieved January 21, 2012, from home.snu.edu/~hculbert/line.htm
Globalization - Definition and More from the Free Merriam-Webster Dictionary. (n.d.). Dictionary and Thesaurus - Merriam-Webster Online. Retrieved January 21, 2012, from http://www.merriam-webster.com/dictionary/globalization
Globalization101.org | globalization | globalisation | what is globalization | globalization dilemmas | globalization debates | pros cons globalization | global issues | international relations | international issues. (n.d.). Globalization101.org | globalization | globalisation | what is globalization | globalization dilemmas | globalization debates | pros cons globalization | global issues | international relations | international issues. Retrieved January 21, 2012, from http://www.globalization101.org/
Issues Brief - Globalization: A Brief Overview. (n.d.). IMF -- International Monetary Fund Home Page. Retrieved January 21, 2012, from http://www.imf.org/external/np/exr/ib/2008/053008.htm
Lechner, Frank (2000-2001) The Globalization Website - Issues. Welcome to the Department of Sociology - Department of Sociology - Emory University. Retrieved January 21, 2012, from http://www.sociology.emory.edu/globalization/issues01.html
Sutherland, Jim (2005, September). Globalization and Christian missions. Retrieved January 18, 2012, from http://www.rmni.org/teaching_papers/Missions/Globalization%20and% 20Christian%20Missions.pdf
Interview on Leadership: CTR Interviewees
When it comes to leadership and Christ the Redeemer Church (CTR) in Spokane, WA, there is commonality among the responses in answering the questions: “What words or ideas do you associate with the word 'leadership'?”; “What are the most important characteristics of a person who leads in the Church?”; and “What are the most effective things that can be done to train or develop the leaders of the Church?”. This commonality positively reflects the beliefs and teachings of the Church, specifically the focus on God's Word and the Gospel (as reflected in Church's name).
What words or ideas do you associate with the word “leadership”?
This question brought the most varied responses from those interviewed, but one word was repeated: vision. (Mr. D. Knaggs, Mr. J. Walters and Mr. J. Hauschild) The role of vision (as well as mission) within leadership has taken a forefront over the last number of years. As a result, there has been an attempt to lead with the purpose and end in mind. What does this mean for Christian leaders? It is quite possible that the unifying promise of Christ's return and the forthright command of the “Great Commission” should provide all of the vision any Church requires. Why is this trait so elusive and requiring workshops from all of the greatest Christian and secular leadership organizations? When this question is filtered down to its roots, the reason vision is so important is that so many (especially within Church leadership) have neglected to make the promise of Christ's return and the seriousness of the Great Commission their primary source in seeking a vision and developing a mission.
What are the most important characteristics of a person who leads in the Church?
In answering this question, the Bible (Mr. B.E. Hoch), the Gospel (Mr. D. Knaggs), I Timothy 3 (Mr. B. Hoch) and God's Word (Mr. J. Walters). Mr. J. Hauschild referred to “our commission,” which can be interpreted as the Great Commission with few liberties taken. Thisis perhaps the greatest betrayal of CTR having a firm foundation in the Bible, its truth and its impact on every facet of a leader's life. This foundation is expected to be an integral aspect of the Church leader's life as well and be evidenced in their lives. When the Bible does not hold this place in the Church leader's life, the negative effect this will have on said Church is frightening.
What are the most effective things that can be done to train or develop the leaders of the Church?
Perhaps Mrs. J. Newbold was the most succinct and accurate in stating: Bible Study. It is not enough for people to hear the result of studying the Bible, they must be taught to study the Bible themselves. Each of the subjects interviewed stated something along these lines. As such it is understood that CTR holds the equipping of men and women to know how to discover the “nuggets of truth” in their own Bibles as the most important aspect of training and developing leaders. The result of this focus is a group of Godly men, rooted in God's Word, who serve as elders, an internship ministry used to train young men and women who attend Moody Bible Institute before they go to the ends of the world and ministries whose messages further proclaim the truth of the Gospel.
The subjects of this interview included an associate pastor, women's ministries leader, small group leader, intern, Sunday School teacher and volunteer. Each of the people (fulfilling the requirements of the assignment) interviewed exhibit this reliance on and foundation in Scripture in their own lives. As such, they are a positive result of CTR's beliefs and teachings, specifically the focus on God's Word and the Gospel. As a result, it is evident in their daily lives that they strive to cast a vision reliant on the Great Commission and the promise of Christ's return. They seek to make the Bible one of their characteristics as they lead in the Church. Lastly, they not only seek to learn how to study the Bible, but teach others the same.
Interview Questions and Responses
What words or ideas do you associate with the word “leadership”?
BEH: Male, Good Standing, Wise, Decisive.
DK: Morality, Selflessness, Strong Communication, Clear Vision.
JN: Determination, Loyalty, Work Ethic.
BH: Word ministry.
JW: Decisive, Focused, Gentle, Vision
JH: A boss, a visionary, one who has a direction and figures out how to get there... Respected, trusted. Has followers also one who puts others before him or herself
What are the most important characteristics of a person who leads in the church?
BEH: Genuine, Knowledge of Bible/different doctrines, Compassion.
DK: Strong understanding of Gospel, vibrant prayer, ability to communicate and empathize with others.
JN: Honesty, Transparency, Faithfulness.
BH: I Timothy 3- characteristics for elder, deacon of deaconess.
JW: Being grounded in God's Word, being humble, having a servant's attitude
JH: Usually he is recognized by the group or the body of a particular church. One who is following the Lord and is fulfilling our commission. He helps train others to do the same. He directs... He trains, teaches and guides, he/she is recognized...
What are the most effective things that can be done to train or develop the leaders of the church?
BEH: Train to be able to continue their own learning and train themselves. Teaching them how to learn about the Bible themselves and pray, etc.
DK: Having a mentorship role to help people advance in their understanding of the Gospel and Scripture and to hold them accountable so their lives show what a Christian and true believer looks like.
JN: Bible Study.
BH: Teach people to use the Bible
JW: Equipping to use God's Word in their and other peoples' lives, fostering humility.
JH: teach/train them how to understand scripture and how to study it. Teach/train them how to understand people. Some things cant be learned though... Church leaders are not just trained so they can get a job at a church. They must have a love for the savior, and a love for people. They must have a relationship with God and desire others to have one also!
What words or ideas do you associate with the word “leadership”?
This question brought the most varied responses from those interviewed, but one word was repeated: vision. (Mr. D. Knaggs, Mr. J. Walters and Mr. J. Hauschild) The role of vision (as well as mission) within leadership has taken a forefront over the last number of years. As a result, there has been an attempt to lead with the purpose and end in mind. What does this mean for Christian leaders? It is quite possible that the unifying promise of Christ's return and the forthright command of the “Great Commission” should provide all of the vision any Church requires. Why is this trait so elusive and requiring workshops from all of the greatest Christian and secular leadership organizations? When this question is filtered down to its roots, the reason vision is so important is that so many (especially within Church leadership) have neglected to make the promise of Christ's return and the seriousness of the Great Commission their primary source in seeking a vision and developing a mission.
What are the most important characteristics of a person who leads in the Church?
In answering this question, the Bible (Mr. B.E. Hoch), the Gospel (Mr. D. Knaggs), I Timothy 3 (Mr. B. Hoch) and God's Word (Mr. J. Walters). Mr. J. Hauschild referred to “our commission,” which can be interpreted as the Great Commission with few liberties taken. Thisis perhaps the greatest betrayal of CTR having a firm foundation in the Bible, its truth and its impact on every facet of a leader's life. This foundation is expected to be an integral aspect of the Church leader's life as well and be evidenced in their lives. When the Bible does not hold this place in the Church leader's life, the negative effect this will have on said Church is frightening.
What are the most effective things that can be done to train or develop the leaders of the Church?
Perhaps Mrs. J. Newbold was the most succinct and accurate in stating: Bible Study. It is not enough for people to hear the result of studying the Bible, they must be taught to study the Bible themselves. Each of the subjects interviewed stated something along these lines. As such it is understood that CTR holds the equipping of men and women to know how to discover the “nuggets of truth” in their own Bibles as the most important aspect of training and developing leaders. The result of this focus is a group of Godly men, rooted in God's Word, who serve as elders, an internship ministry used to train young men and women who attend Moody Bible Institute before they go to the ends of the world and ministries whose messages further proclaim the truth of the Gospel.
The subjects of this interview included an associate pastor, women's ministries leader, small group leader, intern, Sunday School teacher and volunteer. Each of the people (fulfilling the requirements of the assignment) interviewed exhibit this reliance on and foundation in Scripture in their own lives. As such, they are a positive result of CTR's beliefs and teachings, specifically the focus on God's Word and the Gospel. As a result, it is evident in their daily lives that they strive to cast a vision reliant on the Great Commission and the promise of Christ's return. They seek to make the Bible one of their characteristics as they lead in the Church. Lastly, they not only seek to learn how to study the Bible, but teach others the same.
Interview Questions and Responses
What words or ideas do you associate with the word “leadership”?
BEH: Male, Good Standing, Wise, Decisive.
DK: Morality, Selflessness, Strong Communication, Clear Vision.
JN: Determination, Loyalty, Work Ethic.
BH: Word ministry.
JW: Decisive, Focused, Gentle, Vision
JH: A boss, a visionary, one who has a direction and figures out how to get there... Respected, trusted. Has followers also one who puts others before him or herself
What are the most important characteristics of a person who leads in the church?
BEH: Genuine, Knowledge of Bible/different doctrines, Compassion.
DK: Strong understanding of Gospel, vibrant prayer, ability to communicate and empathize with others.
JN: Honesty, Transparency, Faithfulness.
BH: I Timothy 3- characteristics for elder, deacon of deaconess.
JW: Being grounded in God's Word, being humble, having a servant's attitude
JH: Usually he is recognized by the group or the body of a particular church. One who is following the Lord and is fulfilling our commission. He helps train others to do the same. He directs... He trains, teaches and guides, he/she is recognized...
What are the most effective things that can be done to train or develop the leaders of the church?
BEH: Train to be able to continue their own learning and train themselves. Teaching them how to learn about the Bible themselves and pray, etc.
DK: Having a mentorship role to help people advance in their understanding of the Gospel and Scripture and to hold them accountable so their lives show what a Christian and true believer looks like.
JN: Bible Study.
BH: Teach people to use the Bible
JW: Equipping to use God's Word in their and other peoples' lives, fostering humility.
JH: teach/train them how to understand scripture and how to study it. Teach/train them how to understand people. Some things cant be learned though... Church leaders are not just trained so they can get a job at a church. They must have a love for the savior, and a love for people. They must have a relationship with God and desire others to have one also!
Thursday, December 15, 2011
Leadership and Culture: Leadership Profile
My
Shortcomings
When
it comes to leadership, the only truly good leader is like the only
truly good government: theocratic. When a leader or government
relies wholly on and responds wholly to God, that leader or
government will be genuinely good. In Peter Northouse's work (2010),
it becomes clear that, though there are many approaches to
leadership, none are without criticisms. Those approaches that have
the possibility of being acceptable are inevitably fouled by the very
fact that they rely on the leader (doomed since about Genesis 3) or
the team being led (doomed since about Genesis 3). The absolute best
a person can do in a situation of leadership is to quite simply give
it up realizing the impact of their sinfulness. Only when this
happens is a leader truly able to lead, taking on the best aspects of
each approach and most closely resembling the Authentic Leader
(Northouse, 2010). When given the dreadful task of comparing myself
to the description of an Authentic Leader, I undoubtedly come as
close to this standard as I do the standard of getting myself into
Heaven: inconceivably far.
Authentic Leadership is described as purposeful, value centered,
relational, self-disciplined and compassionate (2010). When looking
at this brief description, it is easy to see that I am not looking
into a mirror. Instead, I am convinced that I am looking into the
Gospels at the image of my Savior. Christ exemplified purpose and
self-discipline as He “humbled himself by becoming to the point of
death, even death on a cross” (Philippians 2:8, English Standard
Version). His compassion and values were exemplified throughout the
Gospels as He healed many, and debated those who stood against Him:
“And He looked around at them with anger, grieved at their hardness
of hearts.” (Mark 3:5, ESV) It is important to note that the term
“grieved” can be described as almost sorrowful, showing His
steadfast understanding of God's righteous judgment alongside His
compassion for their lost state. Perhaps the most important image of
Christ (which is also neglected in the aforementioned description of
Authentic Leadership) is seen in an excerpt from Philippians 2:7:
“emptied Himself, by taking the form of a servant.” (ESV) Christ
was a servant.
In
the regretful comparison of Christ and myself in this manner, I see
that I have what Northouse described as “Trait Leadership,”
(2010) which pales in comparison to what Calvin Miller addresses as
“Servant Leadership.” (1995) The effectiveness of a servant
leader cannot be immediately measured by pie charts and bar graphs in
carefully orchestrated presentations, but through the loyalty and
love of those who follow the servant leader. Granted, this love and
loyalty can almost be achieved through Reward Power (Northouse,
2010), but these would dissipate with the rewards. An example of
loyalty and love directed towards me is sadly elusive, but John
Maxwell does have an example speaking of Southwest Airlines:
I
love what Southwest's employees did on Boss's Day in 1994 because it
shows the kind of connection [Herb] Kelleher made with his people.
They took out a full-paged ad in USA
Today
and addressed the following message to Kelleher:
Thanks,
Herb
For
remembering all of our names.
For
supporting the Ronald McDonald House.
For
helping load baggage on Thanksgiving.
For
giving everyone a kiss (and we mean everyone).
… from
Each One of Your 16,000 Employees. (2004)
When
I read this, when I look through Christ's example in the Gospels and
when I look in the mirror, I see the leadership gifts and abilities
God has allotted me and realize that I have relied on these traits
instead of developed a heart born to authentically lead through
service.
As
it stands, I see the problem. The next step will be for me to
consciously address my shortcomings and pursue a life of service, not
leadership. When I am able to do this, I declare that it is not I
who leads, but Christ who leads in me. (II Corinthians 5:17,
paraphrase) Beyond His leading, He also lives in me, which allows me
to achieve the goal of being an Authentic Leader instead of relying
on the traits I have been given. Admittedly, an effort to be an
Authentic Leader will only go so far as there is an inevitable need
for me to have “buy in” for the company and its purpose and as I
find myself obeying God's call in between His callings, this buy in
must also be developed.
Culture
Intelligence and Intercultural Sensitivity
Looking
at the Cultural Intelligence scale, I was unable to find an clear
scoring guide, so I made my own and got a 76%. I arrived at this
number by adding my cumulative answers and divided by the maximum
number a person could score. This might not delve into the
scientific and mathematic based results Moodian (2009) achieved, but
I do feel it is accurate. What I glean from my results is a
propensity to glean knowledge and love for understanding various
cultures I encounter. I believe this score is a good starting point,
not a benchmark though. Yes, by many standards, I would be passing,
but by my standards, I am little more than an avid learner. Only
through increased intercultural experiences (and perhaps language
studies) will I be able to understand and consequently aptly serve
the influx of Russian, Marshallese and Nepalese immigrants coming to
the Inland Northwest and (prayerfully) the world through both short
and long-term missions.
Looking
at the Intercultural Sensitivity Inventory, I arrived at a score of
4.2 for the first two sections addressing individualism and
collectivism. With these results and my quest to be a servant
leader, I see a great need for me to “deny myself” (Mark 8:34,
ESV). In doing so, I would be embracing the collectivism that is
valued in such cultures as Confucian Asian. (Northouse, 2010) My
results for the third section addressing flexibility and open
mindedness is not very surprising, revealing that I am decidedly
middle of the road. Perhaps this betrays my rural American
upbringing, which further betrays a need for me to throw aside my
ethnocentrism and embrace the world outside of my little corner. The
results of these two assessments reveal a need for greater
intercultural immersion and understanding on my part. When this need
is addressed (or at least in the process of being addressed), my
intercultural leadership abilities will follow.
References
Maxwell, J. (2007). The 21 Irrefutable Laws of Leadership.
Nashville, Tenn.: Thomas Nelson.
Miller, C. (1995). The empowered leader: 10 keys to servant
leadership. Nashville, Tenn.: Broadman & Holman Publishers.
Moodian, M. A. (2009). Contemporary leadership and intercultural
competence: exploring the cross-cultural dynamics within
organizations. Los Angeles: SAGE.
Northouse,
P. G. (2010). Leadership:
theory and practice
(5th ed.). Thousand Oaks: Sage Publications.
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