Global Studies Study Questions

Front 1

According to Piper, in his chapter “Let the Nations be Glad,” what is the relationship between worship and mission?

Back 1

Mission exists because worship doesn’t.

Worship is the fuel and ultimate goal of missions!

Worship is the fuel and the goal--theme and passion is the supremacy of God in worship. God is jealous for His people, for they are righteously His.

Front 2

In the first section of this class, an important metaphor was taken from 2 Corinthians 2:14, and describes the “ancient affair” of God’s work in this world as well as our invitation to join in with those who have gone before us. Briefly describe this metaphor and its significance as it pertains to mission.

Back 2

• “Triumphal procession”makes the comparison to the Roman army’s procession after conquering neighboring lands.
• The soldiers look magnificent and are joyous, with the General and his family at the head of the procession. The analogy shows how we are part of a larger story; the fight may be hard but the idea of being led in triumphal procession by Jesus should fuel our passion for missions

Front 3

In class, we discussed that our culture sends us two messages—both come to us equally powerful, they contradict one another, and they are both wrong. What are those two messages, and why are they wrong?

Back 3

• The two messages that our culture sends us are
our story doesn’t matter
▪ ...but our story does matter (correct)
our story is the only thing that matters
▪ ...but our story is not the only thing there is (correct)
• God is the central character of our story
we are simply supporting actors.
• The Condition of Post-Modernity
“…there is no meta-narrative.”

Front 4

If guilt is a poor motivator for mission service, and compassion will ultimately fail us as we seek to maintain enthusiasm, what motivation does Hawthorne suggest must be at the basis of our mission calling?

Back 4

• Hawthorne suggests that worship is the fuel for missions.
• If we do not desire God, then we must not desire what He desires.
• Guilt-based appeals to care for hurting or lost people continue to soften our hearts a little.
◦ In practice, however, they weary and harden believers to a minimal token obedience. Costly and difficult work needs to be done.
◦ Such labor cannot be sustained by the fleeting momentary zeal generated by appeals for desperate, perishing souls.
▪ (“Compassion Fatigue”)
▪ Love will motivate you!!!
• “When the flame of worship burns with the heat of God’s true worth, the light of missions will shine to the darkest people on earth.”
• “Where the passion for God is weak, zeal for missions will be weak.” John Piper, Let the nations Be Glad.

Front 5

What is the central metaphor in the poem “Our First Task”, which we read and discussed in class? What is the significance of that metaphor for persons seeking to work cross-culturally?
Central Metaphor:

Back 5

• To humble ourselves
• to “tread lightly”.
• God was working there way before we thought of going there.
• Everywhere we go, we are stepping on holy ground.
• God is the beginning of missions and He is the end of missions.
◦ The significance of this for people who want to work cross-culturally is that they must be sure they are not building on someone else’s foundation and being sensitive and respectful of the other culture that we may be entering into.
• (Take off our shoes, for the place we are approaching is holy, or else we may find ourselves treading on another's dream.
• More serious still, we may forget that God was present before our arrival.)
• Before Christians even thought of missions God went before through general revelation to reach all peoples. This is important to realize because the task is not all our own– God has gone before us. It’s for His glory and it’s His task.

Front 6

In Isaiah chapter 6, the prophet Isaiah talks about what fuels his own call from God to mission. What was this fuel? Why are God’s purposes NOT dependent upon our good works?

Back 6

• Worship is being drawn into the presence of a Holy God.
◦ Loving God in worship precedes serving Him in missions.
• God will do His will no matter what
◦ if we don’t go someone else will.
• Isaiah’s fuel for God’s call to mission:
◦ being drawn to the presence of God.
• God’s purposes are not dependent on our good works
• God doesn’t need us to accomplish His holy tasks.
• It’s not about us or what WE can give-- it’s about what GOD can do(?)

Front 7

In class we participated in a demonstration that showed the status of world evangelization (sunglasses, Muslim head coverings, red scarf, etc…). What percentage of the world is reached and unreached? What percentage of Christian workers go to reached peoples versus unreached peoples? How is this important to our understanding of mission?

Back 7

• 1/3rd of the world is unreached: Over 30%* of the world are unreached,
◦ 15% of missionaries work in 10/40 window-- working with unreached peoples
• 85% of missionaries go to the reached.
• Christians go to: 90.4% reached areas, 9.6% unreached areas.
• Important to our understanding of mission
◦ Jesus calls us to the unreached peoples of the world
• All of these people groups are precious to God and He cares about individuals.
*Based on ⅓ estimate.

Front 8

What makes an unreached people “unreached”? When are they “reached”?

Back 8

• Unreached
▪ no church within their culture and language
▪ no viable way of ever hearing the gospel
◦ Unreached peoples are people that have no church within their culture and language and no viable way of ever hearing the gospel.
• Reached
◦ people that have a church within their culture and language and have access to the gospel
◦ Reached is when 2% of the population is Evangelical.

Front 9

What is the “10-40 Window”, and why has this term become so helpful in focusing the mission enterprise?

Back 9

• The 10-40 Window is where the majority of the unreached people of the world live.
◦ The geographical area between the 10th and 40th parallels. (10 degrees latitude and 40 degrees latitude)
▪ More than 3.2 billion people live in the 10-40 Window
▪ 2.3 billion do not have access to the gospel
▪ 95% of those people are unevangelized.
▪ 35% of the earth’s landmass
• This term is helpful because it gives a large area for missionaries to work in and gives the church an idea of where the least reached peoples of the world are.
◦ The three principal religious blocks centered in this region are Islam, Hinduism, and Buddhism.

Front 10

What is “double knowledge”? Why is double knowledge a central tenet of our spiritual formation?

Back 10

• In our preparation for global service, we must understand the heart of God as well as the condition of our own heart.
• Of God:
◦ His character
◦ His holiness
◦ How He has moved throughout history
◦ His desires for us
To develop ears to hear the voice of God as He speaks to us.

• Of Ourselves:
◦ Our passions & desires
◦ Our spiritual gifts & calling
◦ Our wounds, sins, and brokenness
Double knowledge is GOOD.

• To develop an awareness (of God and of self) that does not lead to narcissism and self-centeredness.

Front 11

What can we know regarding double knowledge and our “hidden heart” from Psalm 139?

Back 11

• If we want to turn our hearts to God, we must understand our heart
• The more we know about ourselves, the more that we can then know about God.
• “Hidden Heart”
◦ unconsciousness or non-awareness of the heart.
◦ Jeremiah 17: 9-10 “The heart is deceitful above all things…”
• Double knowledge
◦ understanding God’s heart
◦ understanding the condition of our own.
▪ This is central to spiritual formation because it aligns our hearts to who we are in Christ.

Front 12

.) Briefly summarize each of the three meditations from Henri Nouwen’s “Out of Solitude.”

Back 12

1. First, everyone needs a time to be ALONE with God.
1. While in your solitary place, you are able to grow and mature your care for others.
2. A time during which problems, responsibilities, and restless activity can cease to exist and we can be filled with God’s presence.
1. The first meditation:
3. solitude—the impact solitude has in our lives.
1. God works in silent ways
2. go to a quiet place
3. Solitude allows us to come back to what really matters: God.
4. With the business of our lives, our actions and our words can sometimes become fake and transparent.
5. When you are able to retreat to a quiet place, you can reflect and loosen the grip that success and failure have over you.
2. The second meditation is CARE
1. Caring does not mean offering a solution to someone’s problem;
2. Caring is admitting one’s powerlessness to help the other person and simply sharing in their pain.
3. The third meditation is EXPECTATION
4. Life is filled with expectations, during which sadness and joy go hand in hand, each heightening the power of the other.
1. We must learn to wait patiently in expectation
1. based on trust in God’s plan for our lives
2. it is an expectation that leads to joy.
2. Expectation for the day when Jesus returns requires a lot of patience.
5. In our solitude, we can cling to the hope and joy in the expectant moments of Jesus’ return.

Front 13

According to Floyd McClung, what is “Apostolic Passion?” How do we know when we’ve begun to lose it?

Back 13

• Apostolic Passion
◦ Loving the advance of God’s kingdom so much you would die for it
◦ Deliberate intentional choice to live for the worship of Jesus in the nations.
• How do you know when passion for God is fading in your heart?
◦ When I find myself caring more for the things of this world.
◦ When I dream about my possessions instead of the unreached.
◦ We know when we’ve begun to lose it when we place a priority for Christ below other things in our lives.
◦ When I am no longer willing to suffer.
• The truest form of worship is a love so deep that we would die for it.
◦ Apostolic passion is essentially being like an apostle of Christ. We must die to ourselves daily.
◦ We must pray diligently and we must make decisions like an apostle would.
◦ We have to let our passion for Christ guide us.

Front 14

What are the fallacies of the Universalist argument that says that all will ultimately be saved because God just wouldn’t send people to hell?

Back 14

• If all sin would eventually be overlooked, then Christ should never have died.
◦ It was unnecessary if not actually criminal for God to have put anyone through something like this.
• Scripture clearly teaches a division after death between those who are acceptable to God and those who are not.
• If all will be saved eventually, then preaching the gospel is not really necessary.
• Why would Christ make this the primary mission of his followers if we can find acceptance before God without the gospel?
• The Bible clearly teaches that there is a real and eternal hell (Lk. 16:19-31, Matt 7:13-14)

• The fallacy of the Universalist argument is simply that God is a just God.
◦ He can’t not send people to hell because we have all fallen short of the glory of Him.
◦ There would be no need for missions if we were all just going to heaven.
◦ There would be no need for God to send His son to die.

Front 15

You and I are commanded to make disciples of all nations (“panta ta ethne”). According to John Piper, what does this Greek phrase, “panta ta ethne” mean?

Back 15

• Panta ta ethne –
◦ panta = all
◦ ta = the
◦ ethne = nations.
▪ Ethne = A sub-group which shares a language and culture that makes it distinctive from any other group.
• Panta ta ethne means “all the nations.”

Front 16

“God is missionary.” Explain this quote in terms of the article you read by John Stott.

Back 16

• God is a missionary God
◦ His very character is missionary
• He wants that characteristic to be an essential part of a Christian’s very being, as we are created in His image and likeness.
◦ Started with the Abrahamic Covenant and continued to the Great Commission
• God has been at work as a missionary since He promised Abraham that he would make him a great nation.
◦ Because of this, we have seen God working throughout history as a missionary.
• He wants people to come to know Him.
◦ He cares deeply for His people, therefore we must never forget God’s blessing for Abraham and remember that God keeps his promises.

Front 17

Define the difference between “missions” and “Mission.”

Back 17

• Mission is the larger category
◦ the larger umbrella under which missions falls.
◦ Mission encompasses all that God is doing, and all that God’s people are doing.
▪ Witness
▪ service
▪ justice
▪ healing
▪ reconciliation
▪ liberation
▪ peace
▪ evangelism
▪ fellowship
▪ church planting
◦ Mission is the BIG PICTURE.
▪ It is a multi-faceted ministry that encompasses all that God is doing
▪ mercy
▪ education
▪ witness
▪ proclamation
▪ justice
▪ worship
• “Missions” is a narrower category:
▪ Not every Christian is a missionary.
◦ Missions implies an intentional move across a geographic and cultural boundary to do mission.
◦ It is taking the gospel to where Christ is not known.
◦ Missions, on the other hand, is the narrower category that includes moving across geographical and cultural boundaries to do “mission.”
◦ Missions is a post-pentecost term.

Front 18

What is a “eucatastrophe” moment? What is the significance of being “in the muddle in the middle”? Who is the central character in our story?

Back 18

• A eucatastrophe is a sudden and unexpected turn in a story toward good.
◦ It’s a plot twist of rescue or redemption.
• In all of our stories, there are eucatastrophy moments.
◦ Grace is, at its essence, eucatastrophy in our story.
◦ God does not show us the whole road (car illustration, just shows you to the end of the headlights’ range).
• God is the central character in our story.

Front 19

Shasta became aware of Aslan the Lion in the midst of a dark and lonely night. However, Aslan helped Shasta to see that he had always been a part of his story even when he was not aware of his presence. How does this story fit with the passage you also read from Ps. 139?

Back 19

• Ps. 139
◦ God knowing our very being and is everywhere we go. God has been working even when we can’t see Him.
◦ David realizes that God was present all along in his journey, in the same way Shasta comes to the same realization.
• God has had a greater hand in our own stories than we realize, our future our days have already been formed and have been written.
• remember the “footprints” story-- similar concept

Front 20

In class, we discussed five “selves”. Draw this model, and briefly explain how it helps us understand our need to be integrated and whole persons.

Back 20

Received Self
(how people actually see me) → Projected Self
Real Self ← (how I want to be seen)
Ideal Self → (how God sees us)
(who I want to be) (perceived and projected) ← Perceived Self
(who I think I am)
RPRIP!!!!

Front 21

In class we discussed the “hand of development”. Draw this model and briefly explain what each component represents.

Back 21

• Thumb
◦ Physical: Meeting basic physical needs
▪ food
▪ health
▪ shelter
• Pointer
◦ Social
▪ Racism
▪ slavery
▪ unjust laws
▪ government corruption
▪ oppression
◦ Social justice ministries
▪ freeing slaves
▪ protecting human rights
▪ confronting abuse of power
• Middle
◦ Intellectual
▪ Concern with education
▪ literacy
▪ access to schooling
◦ Information is power
• Ring finger
◦ Relational
▪ Broken families
▪ abusive marriages
▪ abuse of children
▪ addictions
• Pinky
◦ Emotional
▪ Freedom from fears
▪ depression or other emotional disturbances
▪ counseling
▪ support in times of upheaval
▪ social work
• Palm
◦ Spiritual
▪ Evangelism and church planting MUST be intimately connected with the Gospel.
▪ It can’t be holistic without Jesus as the center

Front 22

List three points William Carey makes in his “Inquiry…” as to why we should not be hindered from going to the unreached peoples of the world.

Back 22

1. Instruction of the Great Commission is clear.
1. Command was not just for the disciples (else there would be no baptism).
2. Don’t worry about giving up comforts
3. Distance should not be an issue.
4. Uncivilized-ness shouldn’t be an issue.
5. Fear of being killed by them
6. Learning their language

Front 23

In class, we discussed student mission movements. Cite 5 reasons why students have been used by God at the center of every significant movement in missions for the past 300 years

Back 23

1. More than one third of the world is under the age of 18.
2. Many missionaries received their callings as students.
1. Students have the most to give and the least to lose.
2. College students think in new categories and see possibilities that were previously unimagined.
3. They have the audacity to change the status quo
3. Students have the most to give and the least to lose.
1. They are free from financial commitments and family.
4. A small, thoughtful and committed group of students is the only thing that has ever changed the world.
1. In 1806, the Haystack Prayer Meeting at Williams College sparked a revival on the campus.
2. The Student Missionary Union was founded in 1923 at Biola University by students.
5. Young people tend to be more idealistic

Front 24

List 3 examples of student mission movements. Who were the primary leaders, what were their contributions, and how was the worldwide mission enterprise changed as a result of their efforts?

Back 24

1. Student Volunteer Movement
1. Founded by Robert Gould Wilder: his father was part of the Haystack Prayer Meeting
2. Formation of Princeton Foreign Mission Society (morphed into SVM)
2. Covenant Pledge (3,000 signed):
1. “We, the undersigned, declare ourselves willing and desirous, God permitting, to go to the unevangelized portions of the world.”
3. Mount Hermon 100
1. Grew from 100 members in 1883 to 3000 in 1888.
4. YMCA facilitated movement
5. Biola’s Student Missionary Union
1. SMU is the oldest organization on Biola’s campus. Founded in 1923, SMU has been educating and mobilizing students for mission service for eighty years. It’s completely student led and has been the training ground for thousands of missionaries down through the decades. It has outlasted the student movements of Harvard, Yale, and almost any other college in the USA.
6. Youth With A Mission
1. Loren Cunningham started YWAM when he was a student serving in Mexico on a short-term trip in 1960.
2. Wanted to take the people who didn’t fit in other organizations.
3. Largest mission organization in the world (over 100,000 missionaries).
7. Years of theological training did not necessarily qualify people for mission work
1. Samuel Mills, Haystack Prayer Meeting, sent a revival around an anti-Christian campus
2. Robert Gould Wilder, Princeton Foreign Mission Society and Covenant Pledge
3. George Verwer, Operation Mobilization (mission organization)

Front 25

In discussing the realities of working in the Islamic world since 9/11/01, how has missions changed since that day?

Back 25

• Globalization
◦ a term used to describe the acceleration and intensification of economic, political, and cultural interaction among the people, companies and governments of different nations.
• Driving/ Fueling Globalization:
◦ Economics
▪ Open international economies
▪ Free-market system
▪ Reduction of barriers to commerce
▪ Corporate Internationalization: Thousands of the world’s largest corporations maintain operations in multiple countries.
◦ Technology
◦ Consolidated Media
◦ The disappearance of national and cultural borders

Front 26

What is globalization? What are the factors that fuel globalization?

Back 26

• Globalization
◦ a term used to describe the acceleration and intensification of economic, political, and cultural interaction among the people, companies and governments of different nations.
• Driving/ Fueling Globalization:
◦ Economics
▪ Open international economies
▪ Free-market system
▪ Reduction of barriers to commerce
▪ Corporate Internationalization: Thousands of the world’s largest corporations maintain operations in multiple countries.
◦ Technology
◦ Consolidated Media
◦ The disappearance of national and cultural borders

Front 27

Cite 4 reasons for Islamic rage at the West (America) from the Bernard Lewis article. Briefly explain.

Back 27

1. Philosophical
1. Good vs. evil dualism
1. all non-Muslims are enemies of God
2. Europe and her daughters are the same.
2. Historical
1. Muslims see it as more crusades (1st + 2nd + 3rd world clash)
3. Socio-cultural
1. Westernism + Capitalism
2. Democracy
3. Poverty
4. tyranny
5. secularism
4. Theological
1. Abraham = Father of Islam
2. Muslims believe Ishmael received blessing

Condensed:
1. Philosophically
1. all non-Muslims are enemies of God.
2. Historically
1. there have been 14 centuries of clashes between Islam and “Christiandom”
3. Socio-culturally
1. there is a growing resentment against the west and their power, science and technology, and economic advances.
4. Theologically
1. Christianity’s common roots with Judaism make it an enemy to the people of Islam.

Front 28

Some say that globalization offers tremendous opportunity for the world’s poorest people, while others argue that just the opposite is true. Briefly explain both sides of the argument—what evidence do both sides offer to support their premise?

Back 28

• The positive side to globalization:
◦ provides economic opportunities to the world’s poorest people.
▪ Good = it provides a lot of opportunities
• The negative side:
◦ it offers no guarantees
◦ it can become a destructive force
◦ people are exploited because they are willing to work for any amount of money
▪ Bad = consolidates wealth to a few

Front 29

What is critical contextualization? What are the two primary dangers of non-critical contextualization?

Back 29

• Critical Contextualization:
◦ the process that involves attempts to communicate the gospel in word and deed and to establish the church in ways that make sense to people within their local cultural context.
• The 2 primary dangers:
◦ (Syncretism or Christo-paganism)
▪ Nominalism: go to church to have some things addressed, but you go to your traditional healer or shaman to have other things dealt with. The questions, in this case, don’t disappear, they just go underground.
▪ Secularism would be to deny the reality of the spiritual realm completely.
• Contextualization:
◦ “attempts to communicate the Gospel in word and deed and to establish the church in ways that make sense to people within their local cultural context, presenting Christianity in such a way that it meets people’s deepest needs and penetrates their worldview, this allowing them to follow Christ and remain within their own culture.”

Front 30

What was the primary emphasis of the Lausanne Covenant?

Back 30

• It was designed as a statement of faith for missionaries, pastors and evangelists.
◦ There are responsibilities
▪ affirmations:
▪ the purpose of God
▪ the authority of the Word
▪ and the urgency of spreading the Gospel.

Front 31

Heibert discusses the flaw of the excluded middle. What is this? Is this Western bias still a reality today? What evidence might you cite to refute this premise?

Back 31

• Excluded middle:
◦ middle ground between science and religion: (that is, magic, demonic powers, etc).
• flaw
◦ Western and Eastern peoples think differently about both.
▪ To Westerners there is science and then religion
▪ to Non-Westerners, there are only different levels of religion.
▪ When a Westerner says to a Non-Westerner that his demons or spirits do not exist, this brings about secularism which gets rid of the spiritual realm completely.
▪ There is a Western bias today and it is seen in the way we interact with people of different cultures today.
• Indian healers:
◦ saints
◦ magicians
◦ doctors
▪ These people and their magical/spiritual abilities are taken very seriously
▪ oftentimes leaves missionaries at a loss for what they should do.

• Instead of confronting the “Excluded Middle,” Christians lacking a holistic worldview simply deny their existence and become a secularizing force that separates God from the natural world.

Front 32

Richard Twist says that to sophisticated “modern” cultures, we approach new Christians with a message of “Sanctify and Redeem”, whereas to traditional or “pagan’ cultures, we tell them . . . what? Explain.

Back 32

• “Reject and Remove” (I think...???)
◦ It’s discrimination.
• “Modern” cultures are oftentimes just as wrong, if not worse, than traditional “pagan” cultures
◦ yet to avoid offending them or having to do so much work we focus on “redeeming” their culture.
◦ But with traditional cultures we are less sensitive and more willing to simply throw their culture out the window and force them to abandon it

Front 33

Explain the inadequacies of C2 or C3 contextualization. In contrast, what are the dangers of C5 contextualization?

Back 33

• C2 and C3 contextualization
◦ rely too heavily on Western practices and rituals of Christianity
◦ seem foreign to the people being ministered and keep them at a distance from God.
• C5 contextualization
◦ can produce syncretism
◦ not produce enough change in Muslims
▪ they continue to use the Quran for their devotions
▪ attend the Mosque
• C2 uses is a traditional church that uses the insider language
• C2 is inadequate
• western church
◦ insider language
◦ it is not the peoples cultural church.
• C3 is inadequate
◦ Christ centered community
▪ but uses insider language and neutral cultural forms.
• The dangers of C2 contextualization
◦ the idea that the local church is dominated and lead by the Western church.
◦ People in this local church context could feel as though anything bad that happens is the Western church’s responsibility.
• The dangers of a C3 contextualization
◦ nominalism causing inadequacy in dealing with all things spiritual
• The dangers of C5 contextualization
◦ syncretism, they can go too far and it seems deceptive

• C1
◦ Traditional Church Using Outsider Language
▪ Many reflect Western culture.
◦ A huge cultural chasm often exists between the church and the surrounding [Muslim] community.
◦ Believers call themselves “Christians.”
• C2
◦ Traditional Church Using Insider Language
▪ Essentially the same as C1 except for language.
▪ Though insider language is used, religious vocabulary is probably non-[Islamic] (distinctively “Christian”). The cultural gap between Muslims and C2 is still large.
◦ Believers call themselves “Christians.”
• C3
◦ Contextualized Christ-Centered Communities Using Insider Language and Religiously Neutral Insider Cultural Forms
▪ Religiously neutral forms may include folk music, ethnic dress, artwork, etc.
▪ [Islamic] elements (where present) are “filtered out” so as to use purely “cultural” forms.
▪ Reducing foreignness of the gospel and the church by contextualizing to biblically permissible cultural forms.
▪ May meet in a church building or more religiously neutral location.
◦ call themselves “Christians.”
• C4
◦ Contextualized Christ-centered Communities Using Insider Language and Biblically Permissible Cultural and Islamic Forms
▪ Biblically permissible [Islamic] forms and practices are also utilized (e.g., praying with raised hands, keeping the fast, avoiding pork, alcohol, and dogs as pets, using [Islamic] terms, dress, etc.).
▪ C1 and C2 forms avoided.
▪ not held in church buildings.
▪ comprised almost entirely of Muslim background believers.
◦ identify themselves as “followers of Isa the Messiah” (or something similar)
• C5
◦ Christ-centered Communities of [“Messianic Muslims”] Who Have Accepted Jesus as Lord and Savior
▪ remain legally and socially within the community of [Islam]
▪ (Somewhat similar to the Messianic Jewish movement)
▪ Aspects of [Islamic] theology which are incompatible with the Bible are rejected, or reinterpreted if possible
▪ Participation in corporate [Islamic] worship
▪ meet regularly with other C5 believers and share their faith with unsaved [Muslims]
▪ may result in “Messianic mosques.”
▪ viewed as [Muslims] by the [Muslim] community and refer to themselves as [Muslims] who follow [Isa the Messiah]
• C6
◦ Small Christ-centered Communities of Secret/Underground Believers
▪ Similar to persecuted believers suffering under totalitarian regimes
▪ Due to fear, isolation, or threat of extreme governmental/community legal action or retaliation (including capital punishment),
▪ believers worship Christ secretly (individually or perhaps infrequently in small clusters)
▪ usually silent about their faith.
◦ perceived as [Muslims] by the [Muslim] community and identify themselves as [Muslims]

Front 34

In class we discussed why unreached people are so important to God. What three Biblical passages did we look at that discussed God’s heart for the praise of all peoples in their own language, and how that shows His heart for diversity? Hint: Oh for a thousand tongues to sing my great Redeemer’s praise.

Back 34

• Genesis 11
◦ Tower of Babel
▪ People united under one language seek to become one with God
▪ God confuses language
▪ This wasn’t supposed to be a punishment
▪ because people didn’t do it, God did
• Acts 2
◦ Pentecost People were hearing in their own language
▪ People united by the Gospel and hearing the news in their own language
• Revelation 5
◦ Heaven
▪ United praising God

Front 35

In the “lonely place” we make space to hear . . . what? What other voices compete for our attention, and what are they telling us? Who wrote this?

Back 35

• In the “lonely place” we make space to hear God speak into our lives.
◦ The voices that compete:
▪ failure and success
▪ self-identification
▪ weakness and strength
• Henri Nouwen wrote this.
◦ We make space to hear: God’s voice + view of ourself
▪ Competing voices: the world, your successes + failures, worries, etc

Front 36

What is the significance of Paul’s pledge in Romans 15:20?

Back 36

• Paul will keep going to where Christ is not known
◦ he will keep going to new frontiers, not wanting to build on where someone has already built a foundation but start his own foundation
◦ to be the first to preach about Jesus.
• “My one ambition is to proclaim the gospel where the name of the Messiah is not known, so I don't build on someone else's foundation.”
◦ We need Pioneer missionaries who are willing to go where no one else has gone, even if it is more difficult.

Front 37

Why are cities and global urbanization such a critical factor in understanding God’s redemptive work in the world? What observations were made in the reading and class regarding the strategic importance of urban ministry in finishing the task of world evangelization?

Back 37

• Cities and global urbanization are critical in understanding God’s redemptive work in the world because cities give people opportunities they would not have elsewhere.
• Just as we are making cities now, God is waiting to build a new city for us on His new earth.
◦ The people that are moving to the cities are extremely poor, but are very responsive to the Gospel.
• There should be church planting strategies in effect as well as holistic strategies.
• These are some of the most receptive people in the world right now.
• Half the world lives in cities.
• Cities are poor so the church can
◦ meet physical needs
◦ show the love of Christ.
• Cities are the center of culture.

Front 38

McGavran makes several key observations regarding the way churches grow fastest. Name 3 of these observations.

Back 38

• Three of these observations are based on McGavran’s People Movement Approach:
• Concentrate on one people
1. The first is to have a goal that includes a large number of indigenous churches, not just one central church.
1. Encourage converts to remain with their people
2. The second is to focus on one people group instead of a bunch of people groups at a time.
1. Aim for a constant stream of new converts
3. The third is to encourage converts to remain with their own people.

Front 39

List 4 of the 7 standards of STM excellence (US Standards of Excellence in Short Term Missions).

Back 39

1. God-Centeredness
2. Empowering Partnerships
3. Mutual Design
4. Qualified Leadership
5. Good follow-up
6. Comprehensive Administration

Front 40

Brewster argues that Bonding is of primary significance as we enter into a new culture? Explain his key point/thesis.

Back 40

• Like how a baby bonds with their mother in the first critical hours after birth, we too must bond with our new culture immediately.
◦ We should be fully immersed and intentional about creating bonds, become a part of the community, learn the language, and grow in relationships with others.
• If missionaries do not bond with the culture there are going to minister to, they lose many vital opportunities to connect and form relationships and set themselves up for disaster in the future.
◦ The first few weeks in a new culture are essential to language learning and culture assimilation
▪ if they are spent walled up with other ex-patriots, a level of separation is created where ex-pats are the support group and true friends of the missionary while the local people are simply part of work.

Front 41

Can you list and briefly explain Decker’s 4 levels of maturity in Short-Term Missions?

Back 41

1. Immature:
1. arrogant narcissism
2. not mission focused
3. self-centered
2. Undeveloped:
1. humble narcissism
2. self-focused.
1. Wrong desires in missions
3. Developing World Christians:
1. other focused/service focused
4. Integrated World Christian:
1. worship-focused
2. God-focused motivation

Front 42

What is a “redemptive analogy”? What argument does Richardson make regarding how God uses redemptive analogies?

Back 42

• Redemptive analogies:
◦ stories in nearly every culture that we can use as analogies to sharing how Jesus redeemed us.
▪ Redemptive analogies create bridges to sharing the gospel.
• Redemptive Analogy: “Understanding the gospel through something else in culture Basically there isn’t one correct way of presenting the gospel. Sometimes non-traditional methods are most effective. It is important to facilitate human understanding or redemption.”

Front 43

What is Ajami? List three reasons why MML translations should utilize Ajami.

Back 43

Ajami are indigenous languages written in Arabic script.

1. Many Muslims are already literate in Arabic script
2. The Ajami Bible is considered sacred
3. Muslim Majority Language populations highly respect Ajami writing
4. Ajami is perceived as ‘blessed’ and powerful
5. Governments and international Islamic organizations are promoting Ajami
6. Significant social prestige is associated with Arabic and Ajami literacy

• “Expressing a mother tongue using Ajami (Arabic) script.”
◦ Because
▪ Many Muslims already know how to read Arabic script, and Islamic governments have programs that teach it to children and adults.
▪ Muslims find the script sacred as opposed to Roman script, which they associate with the hated West.

Front 44

ADDITIONAL FACTS!

Back 44

• The church is a Christ centered missional community.
• The church is not a vender of religious goods and services.
• The church is not passive spectators watching religious professionals who offer a performance to paying customers.
_____________________
• Scientific Naturalism:
◦ Man is autonomous and alone in the mechanical universe, we are free from absolutes.
• Coram Deo:
◦ Before the face of God
_____________________
• All of life is important to God.
• All of life falls under the Lordship of Christ.