Profession Theology / Church

Vivienne Stacey Scholarship

Vivienne Stacey studied English at University College London then spent some years as a teacher before joining Interserve in 1954. When she learned that the United Bible Training Centre (UBTC) in Gujranwala trained Pakistani women for their witness among Muslims, she requested that as her place of ministry. From the very beginning of her mission career she was committed to equipping local people to engage in ministry among Muslims in their own context.

Established to honour this innovative pioneer, the Vivienne Stacey Scholarship is for equipping Christian women scholar-practitioners from Middle East, Africa and Asia to engage with the Muslim world. It follows Vivienne’s heart to see women, including those coming from a Muslim background, trained, equipped and engaged in ministry.

Soon after her arrival in Pakistan, Vivienne and Esther John became firm friends. Esther was born in a Muslim family but had become a follower of Jesus through seeing the love of Jesus lived out in her Christian school and through the study of scripture. She went to UBTC in 1957 from where she and Vivienne visited homes in the surrounding villages, sharing the story of Jesus. Esther went on to minister in other parts of Pakistan; she was murdered in 1960, becoming the first of many martyrs that Vivienne knew.

Vivienne was a much-loved friend, mentor and example. She worked with the Community Development Team from Multan Christian Women’s hospital, training them in outreach and setting assignments individually tailored to areas where each member of the team needed to grow. Vivienne challenged them to find ways of integrating what they learned into their work. The full impact of her commitment to that little community development team was immeasurable.

Vivienne encouraged many to scholarly practice – in Interserve and other organisations, in local churches in the countries where she worked, and right across the globe. She formed a study group in Pakistan that gave many their first foot into research and writing on significant ministry issues for working among Muslims.

Ida Glasser, now Director of the Centre for Muslim Christian Studies in Oxford, wrote about her experience of Vivienne’s support as she pursued her PhD:
The great thing Vivienne did for me was to take me out for lunch when I was struggling towards my PhD, and then to ask whether money might help. She then (probably through a trust of which she was senior trustee) provided enough to pay Crosslinks for I think half my time for 3 months, so that I could break the back of the writing up. I might never have completed it otherwise. Another time, after a conference in Holland, she treated me to a day in Amsterdam – took me on a canal trip and gave me a good dinner – things I'd never have done for myself, or been able to afford.

The Scholarship does not just provide financial support. It is also committed to providing mentoring, both individually and as part of a learning cohort; to investing in the development of the whole person as they pursue their studies.

The Vivienne Stacey Scholarship Fund was launched during the When Women Speak… colloquium on 25 September 2015. It is actively seeking partnership with academic institutions in Asia and the Middle East, and in the West, as it builds capacity to support these women. Please join us in supporting the fund. You can do this through your local Interserve Office, marking your gift ‘Vivienne Stacey Scholarship’, or by clicking on ‘donate’ at www.whenwomenspeak.net For further information contact admin@whenwomenspeak.net or cathy@whenwomenspeak.net

By Cathy Hine

2015년 10월 1일/작성자: 인터서브

Theology / Church

Remembering Mongolia

Theology / Church

I traced the railway line 30,000 feet below me, two silver hairs lying across the Spring-greening Mongolian steppe. I’d amused myself with this challenge 23 years previously when I first flew to Ulaanbaatar, via Beijing, in 1992. Now I could get a flight from Hong Kong, a new convenience serving those from the South Asia and Pacific context.

I found the railway tracks again, signposts pointing to a city that still echoed its 70 years of socialist planning, but was now subsumed in a speedily growing population, new glass towers, traffic congestion and all the trappings of a financial boom financed by Korean, Chinese, and Japanese investment. I
arrived Thursday 21st May, 2015: there was an air of cautious optimism for the future, for Rio Tinto, the global mining company had signed another contract with the Mongolian government the day before. Mongolia’s wealth had been its grasslands, but in the last 20-odd years, what is under those grasslands – gold and copper, mainly – has been of more interest. Mongolian Christians were cautious, for did not an economic boom result in yet more poor?

It was for the Mongolian Christians that I had returned to Mongolia, not to celebrate Mongolia’s new-found wealth, but to reflect again on being Christian in their particular and unique context. My wife, Karen, and I along with our children, had lived in Ulaanbaatar from August 1992 to July 1996, as Interserve Partners seconded to JCS International, then an infant umbrella organisation through which several mission agencies accessed Mongolia. I had returned five times from 1996 to 2002 – a sort of non-residential commuting consultant missionary – teaching at the Bible School, and advising Mongolia Theological Education by Extension (MTEE). But now the gap had been 13 years!

On Saturday 23rd May, 2015, MTEE held its 20th anniversary celebrations. This was the reason I had returned. I had founded the MTEE in 1995. TEE, by using a tried and educationally sound methodology of workbook and well-trained tutor, was a proven way of training Christians in discipleship, Bible knowledge, Christian leadership, and ministry formation, all in the students’ contexts of home and church. Now I was the guest of honour – invited back by MTEE’s Director, Naranbaatar, and the Mongolian leadership team – and I was to experience a deeply moving two days of celebrations.

On being picked up at the airport, I was taken immediately to a tutor training event that was in full progress. Because many tutors were going to be in Ulaanbaatar for the big celebrations on 23rd May, an ‘added value’ training had been arranged for them. Fifty-five of the best tutors from all over the country – some now with 20 years of experience in leading dozens of TEE groups – were gathered around tables, practising their leadership of small groups, encouraging and critiquing, praying, worshipping and learning together. They were being introduced to a new course on the book of Proverbs, as well as hearing reports from TEE movements around the world.

“Do you remember me?” asked one woman. With some prompting, I did. “I am Urnaa. I was in the very first field trial group of the very first course, in the summer of 1996. The course was Abundant Life. I have been tutoring TEE groups ever since.”

Mongolia is an event-orientated culture, so I took my watch off. Also, I had mistakenly left my camera battery charging back at the flat. The only thing I could do then was to soak up the event, not distracted by time or picture. The 20th anniversary celebrations were a typically Mongolian moment: a banquet with traditional music (one of the pastors is a skilled musician of traditional Mongolian genres), a big worship service with speeches and entertainment (including more traditional Mongolian music, a Korean worship dance, and Cossack dancing). About 200 attended: the founding employees, current employees, board members, tutors, past students, local pastors, teachers from the Bible College. Testimonies were told and vision was shared. I was simply overwhelmed by what God had done over those 20 years, and what the ongoing hopes and dreams were for the future.

MTEE had been set up originally as a joint project between JCS International and a donor agency. Current JCS and donor agency leaders were able to attend the celebrations. The celebrations were a true salad bowl of all those who had given so much to developing the programme over 20 years. As I looked out over this assembly when I had to make my speech, I was overcome with emotion: a simple seed of an idea in 1995 had grown to become a dynamic movement extending to the remotest nomad family in Mongolia’s farthest provinces, equipping disciples throughout Mongolia’s cities, and even penetrating into Mongolia’s prisons. Today, at any given time, there are about 600 TEE students throughout Mongolia, studying at foundation, certificate and diploma level. The Asia Theological Association has accredited the four-year Certificate in Christian Ministry programme, and this has inspired and cross-pollinated with TEE projects in other Asian countries. We give credit to our God, and also to the hard- working employees of the project over the years, and the current team under director Naranbaatar’s leadership!

As part of the celebrations, the MTEE hosted an academic symposium at which five academics presented papers on various aspects of Mongolian Christian history. During our residence in Mongolia, I had come to understand that Mongolians were passionate about their history; I myself had made it a project to research and publish for them. At this symposium I discovered a movement had started. Others now – all Mongolian – were researching uniquely Christian history of Mongolia. And MTEE was seen to be able to move amongst the academics of Mongolia, something that will give MTEE credibility and kudos for its ongoing legitimacy as both a methodology and a Christian training programme.

After the 20th anniversary celebrations, I stayed another week, co-leading the Langham Preaching partnership training of 29 pastors in Biblical preaching. I remember a good number of these pastors as teenagers, 22 years ago. I had baptised several of them.

We met in a summer resort village outside of Ulaanbaatar, and it was Spring. The last of the snow had melted and the trees were bursting into leaf. In all these events – academic symposium, MTEE 20th anniversary, Langham Preaching training – there was a recognition from several pastors that “the initial work is complete; the church is well planted. What we need now is consolidation and capacity building.”

*Hugh and Karen Kemp were with Interserve from 1992 to 2002. They both now work at St John’s Theological College, Auckland, where Karen is one of the deans, and Hugh is an adjunct lecturer.*

Extract from GO Magazine (Aotearoa New Zealand) July 2015.

2015년 7월 1일/작성자: 인터서브

Theology / Church

Reflections on Tangible Love

Theology / Church

Emily is an Interserve Partner, currently preparing to serve long term in a very difficult part of Asia. She hasn’t left yet, but her journey began a long time ago. Here she reflects on Jesus’ call to make His love tangible in the world, and on the people and challenges she’s met along the way.

When I think of the concept of ’tangible love’ I think of my Nan. She passed away a couple of years ago. What I remember most about her was how her life was characterised by a quiet, joyful, servant heart. Even until her last waking moments, she was knitting little booties for the neonatal intensive care unit. She knitted hundreds of those little booties and toys for the babies. She even made tiny hospital gowns for the premature babies. She never got up on her soapbox to ‘go tell the world’ (though she did need one to reach the wool for those booties), yet her motivation for doing these things was never hidden. Unlike her tea (white, no sugar, three dunks of the tea bag please) her faith was strong. Her faith was simple yet deep. She had Jesus and that’s all she needed. She loved Him. Her servant heart and gentle character spoke volumes about God’s love to me and those who knew her.

Nan’s life displayed tangible love. In thinking about tangible love, two prevailing thoughts come to mind.

Tangible love is made possible because Christ first loved us
Nan’s seemingly endless and unconditional love for others was a reflection of Jesus’ love for her. It wasn’t until I made a personal decision to follow Christ with my whole life, and experienced this love that conquers all, that I understood how one could make love tangible without expecting something in return. Now, I know that the source and strength to make love tangible is a response to the love God has lavished on us: that “while we were still sinners, Christ died for us” (Rom 5:8). Moreover, I have found that as I grow in my faith and walk closer with the Lord that it grows more natural to live a life characterised by tangible love. My prayer echoes Paul’s prayer for the Thessalonians: “May the Lord make your love increase and overflow for each other and for everyone else” (1 Thess 3:12).

Christ’s love compels us
There was a time when Christ’s love was so tangible it was overwhelming. There was a little old lady in a hospital in Kolkata, India. She looked downcast when I walked in the room. She had lost all her fingers as a result of leprosy. I was filled with compassion for her, a love that was not my own, but Christ’s love.

I wrestled in my mind for a moment, then I looked into her eyes and took her fingerless hands in mine. It was the first time I had touched a person with leprosy. Although I didn’t know a word of her language, as she told her story our hearts connected and her eyes welled with tears. Love was tangible in that room.

I was compelled to reach out that day and take her hand. That day, 2 Corinthians 5:14–15 took on new meaning for me: “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again”.

Tangible love accepts risk and sacrifice
Tangible love is an expression of agape love, which by definition is unconditional and self-sacrificial.

Whenever we love in tangible ways, there is some sort of sacrifice, whether it is time or money that could have been spent in other ways. However, for those called to serve the Lord overseas, counting the cost of following Jesus can be much more. For some it can mean losing your life because of and while loving in tangible ways. This became the story for Tom (surname withheld) in Central Asia. His wife, Libby, has also counted the cost, yet in the midst of her loss continues to live her life as a living sacrifice for God’s glory.

As my husband and I prepare for serving the Lord overseas we have grappled with the concept of risk and sacrifice. We have chosen to leave our well-paying jobs and comfortable home to live in one of the poorest and least developed nations in Asia. In fact, when my passion started to come alive for this country, it was home to the fourth most persecuted church in the world. It was this church’s ‘counting the cost of following Jesus’, this acceptance of risk and possible sacrifice that enlivened my heart to pray for this nation. I admired this faith that had counted the cost, and this people’s conclusion that choosing to love Jesus was worth it. I desired that my faith would grow strong like theirs and that one day I could serve the Lord alongside them.

Perfect love casts out fear
People ask me whether I have thought about the sacrifices we have made in our decision to serve in a developing nation or whether we fear for our safety or health. In this journey we have considered many potential situations and our response to them. We are also aware that our decisions affect others, and that our families are also making sacrifices over which they have no control. When we are faced with these questions, we choose to follow Jesus and His plans for us. When we focus on Him and his love for all people, our fear of risk subsides because “there is no fear in love. But perfect love drives out fear” (1 John 4:18) and “God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline” (2 Tim 1:7).

We know that we can trust Him because of what we have already seen Him do. We have seen Him protect us, direct our paths and do the impossible in our lives. He is faithful. We remember that God does not promise that we will be ‘safe’, but He is good and promises that He will be with us (Is 41:10, Matt 28:20, Heb 13:5). We know that our eternity is secure in Him. We have come to peace in our decision to follow Jesus and to make His love tangible among the neediest people in the world. We pray that our families will be filled with the same peace, and that they also fix their eyes on Jesus, the author and perfector of our faith.

Tangible love points to Jesus
Demonstrating Christ’s love is not possible in our own strength. Rather, tangible love is Christ loving through us. It is a sustainable love because its source is eternal. Christ’s love never spoils, fades or runs dry. Tangible love isn’t motivated by trying to earn approval, favour or forgiveness from God. Nor does it expect to be loved in return. We love because Christ first loved us (1 John 4:19).

As I reflect on tangible love, my desire is that my whole life is lived as a living sacrifice to the Lord in response to God’s great mercy and reflecting His love (Rom 12:1). May the way that we live out our lives be a beacon, a lighthouse, that points to Jesus wherever we are and in whatever circumstances we are in. This, to me, is tangible love.

2015년 4월 20일/작성자: 인터서브

Theology / Church Other

The fruit and joy of gospel mission: the church

Theology / Church, Other

Stuart Coulton is the Principal of Sydney Missionary and Bible College (SMBC). He was key-note speaker at the Interserve Encounters Conference in New South Wales in July 2014. This is an extract of his address.

Paul’s first letter to the church in Thessalonica reveals both the fruit of gospel mission – the community of God’s people, the Church; and also the joy of gospel mission – the community of God’s people, the Church!

In 1 Thessalonians 1:3 Paul picks up a common theme: faith, love and hope. “We continually remember before our God and Father your work produced by faith, your labour prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.” John Calvin called this “a brief definition of true Christianity”.

Firstly, the Thessalonians had faith which produced work. It was by God’s grace that they were saved – through faith. But genuine faith produces genuine good works that adorn the gospel.

Secondly, they had love which produced labour. The difference between work and labour is more rhetorical than substantial; however, labour here carries with it the idea of weariness, an exhaustion that flows from hard and unceasing labour. That is helpful; the labour produced by love wears itself out for others.

We don’t know what that actually looked like in the Thessalonian context but there was something conspicuous about their love because news of it spread throughout the region. Whether it was forgiving those who wronged them; treating women with respect in a society that generally did not; caring for the poor; making themselves servants of others; replacing anger with gentleness, malice with kindness and greed with generosity – the opportunities for love were everywhere.

Thirdly, they had hope. Every chapter of Paul’s first letter to the Thessalonian church draws to a close with Paul speaking of the return of Jesus (1:10, 2:19, 3:13, 4:17, 5:23). Our Christian hope is not incidental to our faith. Our hope produces endurance that endures hardship and persecution for the sake of an eternal crown.

How did this all happen?

The gospel was preached to them (1:5). It is the gospel that motivates and shapes all Christian behaviour. Our future pastors and church planters, church workers and cross-cultural missionaries, those we send out to overseas mission field and we ourselves must be men and women who are Christ centred, gospel centred.

The Holy Spirit came with power (1:5). John Stott said:
We must never divorce what God has married.
The Word of God is the Spirit’s sword.
The Spirit without the Word is weaponless;
The Word without the Spirit is powerless.

FRUIT: the result of Spirit-anointed gospel ministry

The Thessalonian community turned from their worship of idols to serve the living true God! (1:9). A fundamental reorientation occurred that changed forever the direction and character of their lives.

They became imitators of Christ (1:6). What a stunning evidence of faith in Jesus! Love, joy, peace, patience, gentleness, self-control, goodness, kindness, faithfulness. People who had led self-centred lives, lives that ignored even rebelled against God, were now living lives that yielded the fruit of the Spirit.

They became a model to others (1:7–8). Like the sound of a trumpet or the roll of thunder that reverberates through the mountains in an echo, so the model of faith set by the Thessalonians as they imitated (mimicked) the Lord Jesus reverberated everywhere!

When the north-African city of Alexandria was stricken with plague in the middle of the 3rd century, Dionysius a Christian bishop wrote that:
Most of our brother-Christians showed unbounded love and loyalty, never sparing themselves and thinking only of one another. Heedless of the danger, they took charge of the sick…drawing on themselves the sickness of their neighbours and cheerfully accepting their pains. Many, in nursing and curing others, transferred their death to themselves and died in their stead … The best of our brothers lost their lives in this manner … The heathen behaved in the very opposite way. At the first onset of the disease they pushed the sufferers away and fled … treating unburied corpses as dirt, hoping thereby to avert the spread and contagion of the fatal disease… (HE 7; 22:10)

Even the 4th century non-Christian Roman Emperor Julian complained that Christians cared not only for their own poor but for the unbelieving poor also: a community of God’s people, born out of gospel preaching by the power of God’s Holy Spirit.

JOY: Paul rejoices in the church

It is this community of God’s people, the church, which is the source and focus of Paul’s joy. In the New Testament the Church is spoken of as the body of Christ, the Bride of Christ, sheep for whom the shepherd lays down his life, God’s own family, His adoptive sons and daughters. God’s affection for His people, His love for the church is everywhere in the Scriptures. And Paul shares something of that affection. Notice the language he uses:

In 1 Thessalonians 2, Paul uses the imagery of both mother (vs 7) and father (vs 11–12) to speak of his relationship with the believers in Thessalonica. He writes that, “We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us” (2:8).

Later in chapter 2 Paul speaks of being torn away and of his intense longing (2:17) for the community of believers, and describes the church as “our hope, our joy … the crown in which we will glory …” (2:19).

It is the language of love! And it is the church that Paul is speaking of. Is that how you feel about the community of God’s people, formed out of the preaching of the gospel and by the power of the Spirit?

So what is the reason for Paul’s joy? Paul sees the church not from a human point of view but from God’s point of view. His perspective is an eternal, heavenly one rather than a temporary and earthly view.

PRAYER: the fruit of joy

Finally, what is the fruit of joy? In 2:17–3:8 Paul has been describing the deep-hearted affection he has for the church, his fears for their well-being when persecution forced him and his companions to leave at short notice, and his perspective on the church as a work that will last into eternity.

In 3:9–13, Paul prays! The fruit of our joy in the community of God’s people is prayer (3:9). Notice the substance of his prayers:
• the opportunity to visit and supply what is lacking in their faith (vs 10–11)
• increased love for one another such that it breaks the banks and overflows to deluge everyone (vs 12)
• strength to be holy and blameless as they wait for the return of Jesus (vs 13).

These are big pastoral prayers that will have an eternal impact. Paul’s prayer is a reminder that it is our work as Christian men and women to pray.

JI Packer says, “… prayer is the measure of the man, spiritually, in a way that nothing else is, so that how we pray is as important a question as we can ever face”.

2014년 10월 1일/작성자: 인터서브

Theology / Church Other

Grounded in Prayer

Theology / Church, Other

I’m convinced prayer is the key to the health and vitality of our relationship with God –for the individual, church, community and nation. Prayer is our way of connecting with and trusting in the living God – it is his design and therefore God answers and honours prayer.

Jesus clearly modelled the significance and power of personal prayer as recorded in the gospels. Jesus often withdrew to quiet places to spend time praying with his Father. Notably, he did this prior to choosing the twelve disciples and prior to commencing his public ministry, when for forty days he prayed and fasted in the desert while being tempted by Satan (Mk 3:13-14; 1:12-13). Jesus would retreat in prayer to be alone with God to discern his will and replenish his strength for what lay ahead of him. We see the culmination of this in the garden of Gethsemane prior to his arrest, when he agonised over the prospect of the cross. In a deeply moving scene, Jesus collapses at the feet of his Father and in honest desperation asks if it’s possible for the ‘cup to be taken away’ (Mt 26:37-41). However, he gained clear resolve to go to the cross in knowing God’s will, through honest and anguished prayer (if only the disciples had stayed awake to keep watch and pray, as he had asked!).

In an incident when the disciples couldn’t deliver a boy from demon possession, Jesus rebuked the disciples for their lack of faith and in private told them “this kind can only come out by prayer”. With the coming of the Kingdom of God, the disciples were engaged in spiritual warfare, but they had neglected to robustly pray and exercise the faith that would make them effective in healing the boy (Mk 9:14-29). Furthermore, when the devil asked to sift Peter ‘as wheat’, Jesus responded by saying that he had ‘prayed for him’, that his faith would not fail after his denial and go on to strengthen his brothers (Lk 22:31,32). Indeed Jesus’ prayers were effective, as Peter became ‘rock like’ in his faith and a bold leader of the early church. Likewise, Jesus also prays and intercedes for us, and like Peter when we have our struggles with sin and temptation, he prays that we come through the testing – purified and stronger in our faith. Jesus also commended bold and persistent prayer. He taught the parable of the persistent widow who sought justice from a dodgy judge, and the parable of the pushy nocturnal friend who needed bread for his unexpected guests (Lk18:1-8; 11:5-10). Likewise there is a mystery and timing to prayer, and we are to trust in the goodness and purpose of God and persist in praying. Prayer is transformative. It helps us to grow closer to the Lord, it fortifies and strengthens our faith and enables us to listen to God and discern his will for our lives. Through prayer we abandon self-reliance, and bring our concerns to the Lordship of Christ and exercise our dependence on him.

Prayer is also the lynchpin to renewal and revival. In the national revival lead by one of Israel’s few good kings, King Hezekiah is an inspiring example of the power of prayer. After years of spiritual and moral decline in Israel, Hezekiah lead the nation back to God and revival followed. As soon as he was in power, Hezekiah consecrated the temple, reinstituted the law and the sacrificial system, and publically led the people in passionate prayer and worship. On one occasion whilst preparing for the Passover, many Levites had not consecrated themselves, so Hezekiah prayed that the Lord would pardon them and instead see their hearts – to which the Lord answered his prayer and blessed the nation (2 Chron 29-30). When the Assyrians invaded Judah and King Sennacherib threatened to lay siege of Jerusalem, Hezekiah didn’t cower, rather he and the prophet Isaiah took to prayer. God heard their prayers and sent an angel to annihilate the Assyrian army leaving Sennacherib to withdraw in defeated disgrace (2 Chron 32:16-21). Towards the end of his life, Hezekiah was stricken with a terminal illness and in desperation turned to God in tearful prayers. As Isaiah records, the Lord heard his prayer, provided a miraculous sign (by casting the sunlight back ten steps) and in mercy added fifteen years to Hezekiah’s life (Isa 38:1-8).

What do we learn about prayer in the beginnings of the early church? The early church was born on Pentecost when the Spirit descended upon the apostles during a time of devoted prayer and worship (Acts 2:1-4). Further on in Acts we read that after fasting and praying, the Lord revealed to the leaders of the Antioch church, to set apart Barnabas and Paul for their first missionary endeavour (Acts 13:2-3). Prayer preceded the formation of the church and its first missionary journey.

Dr A.T. Pierson has been noted for saying “There has never been a spiritual awakening in any country or locality that did not begin in united prayer”. Behind every spiritual renewal – both personal and corporate – the common denominator is prayer. Preceding the reformation Martin Luther locked himself away in a monastery room to pray and study the word. The Methodist revival in England was birthed by the likes of John and Charles Wesley and George Whitfield who reportedly spent hours in fervent prayer and fasting. Perhaps prayer gave them the courage to boldly preach the gospel to the masses. Historians have suggested that Methodism was so transformative on English culture (particularly among the destitute and working poor), it prevented England from following France into violent revolution during the 1790s. Similarly it was a movement of prayer that sparked the Welsh revival in 1904, spreading onto other nations. In the Welsh revival, hundreds of thousands of people were converted to Christ, alcoholism was halved and violent crime was reduced to the level where police officers were made redundant, leaving the police department to justify their existence. The Welsh revival swept Britain, Scandinavia, Germany, Australasia, the Americas and parts of Africa, forever changing history – all ignited by prayer.

At a personal level there have been perplexing and difficult times in my life where prayer has sustained me, and God in his grace has answered. Over the years I have encountered times of intense anxiety, sleep disturbance, immense work pressures, urgent resource needs, and desperation for his direction and guidance. During these troubling times I’ve always found the resolve and peace that God graciously gives through prayer. So I’d like to encourage you to continue to persevere in honest prayer to God, for he hears and answers according to his good purpose and timing.

The Interserve staff meets each morning to pray for our Partners and short termers across the globe, because we believe in the power and purpose of prayer. Interserve also has prayer groups that pray for our workers and the wider Interserve fellowship. Have you considered joining one of these prayer groups or receiving our prayer newsletter so you can pray more effectively for the work of Interserve? Let’s continue to pray for God to touch and transform not only our lives, but families, communities, churches, mission work, people groups and nations – for his good glory.

Matt Walton is Interserve’s State Director for Victoria.

References:
J. Edwin. Orr – Article on Prayer and Revival.
David Yonggi Cho – Prayer that brings revival 1998.

2013년 4월 1일/작성자: 인터서브

Theology / Church

New ways…

Theology / Church

The Middle East is a region of great contrasts. In some parts, there are established churches with history and traditions going back well before anything we can relate to in the West. In other countries, there is barely a handful of national believers, and none meeting together.

Levels of acceptance and persecution can vary greatly as well. In one country, the local international schools can hold a Christmas Carol Service that will be well attended by parents of all faiths, yet there could be great repercussions if you passed out invitations in a local mall for the same service.

In many Middle Eastern countries, churches are tolerated in carefully established compounds (only one or two do not permit any buildings related to the Christian faith). Tolerance is always combined with a degree of surveillance, though; some is quite obvious, such as taxis that sit near churches but never take passengers, while other monitoring is done electronically or through a network of informers.

In the permitted buildings, there is generally good freedom to express the full range of Christian faith, and even evangelism is allowed – but only within the church walls and only towards non-Muslims. So a difficult situation exists for people who want to introduce Muslims to the Christian faith.

On the one hand, we would like to say, with Paul, “Follow me as I follow Christ.” On the other hand, we also have to say, “Sorry, but you can’t come to church with us as you will immediately be marked and could get us into a whole bunch of trouble!”

All over the Middle East, people are having to learn, and perhaps relearn, what the essential elements of spiritual life together are, and how they can be experienced outside a church building. The ‘from house to house’ of the New Testament is taking on a renewed meaning for many believers. As we learn to make do without a ten-piece worship band or a six-point sermon from the pulpit, we’re discovering that personal testimonies of the work of God in our daily lives are coming more to the centre.

And when the physical door into a church building (or even a house church) is not available for new or potential believers, we have to construct new doors. We have to find neutral ground where people of all backgrounds can get together without having to learn the rules of one culture or another; places where aspects of Christian life in community can be seen without a religious context.

The spy on the hilltop is fictitious (we hope!) but the events he could have seen are actually repeated every week in this part of the Middle East. We’ve also tried art exhibitions, coffee tastings, exercise groups, marriage enrichment courses, parenting courses, craft groups, music quiz nights and a myriad of other activities that don’t have a ‘church’ label but do involve a keen core of Christians wanting to make their life accessible to others. In some of these, communities are forming that include people from the local culture, and, as relationships are built, invitations are then offered to other activities.

It is difficult to rate progress or results. It would be fair to say, however, that there are now quite a few local people comfortable with an alternative community in some part of their week: people who feel they belong enough to bring along friends, or who are comfortable enough with the moral tone they observe that they now bring along wives and daughters. Many have heard or observed Christian perspectives on various world and local issues. Yes, it is fragments and pieces rather than a full meal, but some can still taste the Kingdom of God in these events: one of our new friends speaks of these times as a dream that he does not want to wake up from.

In this style of ‘church’, there are no altar calls or challenges for intellectual commitment and conversion. We cannot count any fruit that would make statisticians happy. In fact, it seems back to front compared with the traditions of our evangelical upbringing, where belief (making a commitment to Christ) leads to community (joining the church). However, in the New Testament, Jesus often called people to follow (to join community) before He called them to believe… and we take comfort in that as we continue to build communities that honour Him.

Ben and his wife, Alice, are NZ Partners who have been serving in the Middle East for over twenty years.

2011년 6월 1일/작성자: 인터서브

Theology / Church Arab World

What is TEE

Theology / Church, Arab World

‘Theological Education by Extension’ is often misunderstood as ‘distance learning’ or ‘correspondence courses’ – but it is not really either of those things! So, how can it best be explained? In some contexts it may be put simply as ‘discipleship and leadership training, based in the local church’. In others, where higher-level courses are on offer, as ‘a seminary in every place’.

Those who study a TEE course do not need to be uprooted from community, family or work situations. They can study where they are, in the time they have available, and apply what they learn to their everyday lives straight away.

It is local church-based. Learning takes place from the course book, and from other members of a local learning group, facilitated by a trained local tutor.

There are three components in the TEE model: home study; weekly group meetings and practical application.

As the ‘railway track’ illustration shows, each one of these elements is vital if the method is to work well. Of course, none of these elements is distinctive on its own, but the combination of the three is a distinctive of the TEE approach.

TEE began in Guatemala in the 1960s. A training college in the capital found that students coming from the countryside to be trained as pastors rarely returned. Life in the city was too attractive! ‘Theological Education by Extension’ was an attempt at taking the training to the students, allowing people to study without leaving their context.

Since that time, TEE has been used successfully in many different countries. Courses first used in South America have been taken, translated and contextualised for use in different cultures. And new courses have been developed to meet the needs of different situations.

One of the key organizations in providing TEE courses has been SEAN (Study by Extension for All Nations), which began under the leadership of Archdeacon Tony Barratt, in Argentina. The most widely-used SEAN discipleship-level courses are ‘Abundant Life’ and ‘Abundant Light’. ‘Abundant Life’ is now available in over 70 languages, and has been studied by hundreds of thousands around the world!

But ‘TEE’ is not an international organisation, or a particular set of courses. It is an approach to discipleship and theological training which has given rise to many distinct, independent, national movements around the world. The Kathamandu conference (which you will read more about in this edition of GO), aimed to bring together different national movements in Asia, to encourage mutual learning and encouragement, co-operation where possible, and cross-fertilisation of ideas and practices.

Today, TEE is moving forward! Its educational method has been tried and tested, and it is providing many people with effective Christian Education, at a number of levels. This method of ‘training in context’ is equipping many believers to grow in their Christian faith and to demonstrate it by practical service and gospel outreach in their communities.

2011년 4월 1일/작성자: 인터서브