Antiquarian Anabaptist

Apologetics from an Anabaptist perspective

Tag Archives: evangelism

Sidetracked?

The purpose of the church is to share the gospel and make disciples in all the world. It is also important to keep the church pure. Is it possible that so much time and energy is spent on this maintenance that it becomes our main mission?

Wouldn’t that be like a farmer who spends all his time maintaining and adjusting his combine and never gets it out into the field for the harvest?

Adapted from Guidelines for Christian Living, first printed in 1971

A living faith

I CAN NEITHER TEACH NOR LIVE BY THE FAITH OF OTHERS. I MUST LIVE BY MY OWN FAITH AS THE SPIRIT OF THE LORD HAS TAUGHT ME THROUGH HIS WORD.
-MENNO SIMONS

THE TITLE ITSELF (MENNONITES) HAS NO SAVING POWER, IT’S VALUE LIES ONLY IN THE FACT THAT MENNO’S TEACHING IS ENTIRELY IN ACCORD WITH THE TEACHING OF JESUS AND THE APOSTLES.
-REUBEN KOEHN

*These were among a series of quotations posted yesterday on Operation Noh’s Ark. To see all the quotations click on the link at right under Blogroll. I first translated these two into French and posted them on my French blog – Témoin anabaptiste

Missionary hymns

I think the old missionary hymns leave many of us feeling a little uneasy. Those references to carrying the gospel to every dark land  – was there a deliberate inference that lands where white people dwell are more enlightened and the lands where darker skinned people dwell are in spiritual darkness? I fear that idea seemed self-evident to white people 100 to 200 years ago.

It’s not so evident today and I think we should stop singing those hymns. I don’t believe that we should stop missionary activity, but perhaps the greater need in our day is right under our noses. While Christianity has taken root on other continents, it is in danger of being uprooted in Europe and North America.

That leads me to the other concern I have with the old missionary hymns – many of them take it for granted that missionary activity can only happen in lands that are across the ocean waves.

Churches in Nigeria have taken note of the increase of unbelief, paganism and idolatry in Europe and North America and are sending out missionaries to do what we seem to have forgotten how to do. In our nearest city, Saskatoon, three Nigerian denominations have placed missionaries and are establishing congregations.

I wonder what kind of missionary hymns they sing in Nigeria?

Collateral damage – or the real target?

I have been musing about the Islamist terrorist attacks in Europe and North America; who are these attacks really targeting? Is it the terrorists goal to make Western nations more favourable to the aspirations of Muslim people and nations around the world?  I think we can give them credit for being smart enough to know that isn’t going to work.

Our governments have shown admirable restraint in the comments they make about the supposed religious motivation of these attacks. The same cannot be said about all the citizens. There is a portion of the populace who have voiced suspicions about all the Muslims now present in our nations. Often it goes beyond mere suspicion to statements that no one if the Muslim faith can be trusted. Some of these statements are coming from people who self-identify as Christian.

Is this perhaps the real goal of the terrorists? To make Muslims in our countries feel marginalized, to fear that they will never be accepted and trusted? That makes fertile ground for Islamist propaganda among Muslim young people.

How are Muslims going to know that love permeates the foundation of the Christian faith,if supposedly Christian people are actively promoting distrust of Muslims?

Earlier this year, after a shooting at a mosque in Québec City, Philippe Couillard, Prime Minister of Québec told people that words matter and that we should endeavour to get our facts straight before we speak and write. He also spoke of the need to talk to each other and suggested: “The next time you walk past someone of the Muslim community, why don’t you stop and say hello?” That’s good advice.

Nabeel Qureshi, author of Seeking Allah, Finding Jesus and Answering Jihad gives the same kind of advice. He advises Christians to reach out to the Muslims around us and develop friendships, but not to expect overnight conversions. It will probably take years for a Muslim to make the step of trusting Jesus rather that Allah. But many have done that, including Qureshi himself. First we have to convince them that Christians are not their enemies, even if we do not worship Allah.

Have we misdiagnosed the problem?

It is at least 50 years since C.S. Lewis wrote: “The greatest barrier I have met is the almost total absence from the minds of my audience of any sense of sin . . . We have to convince our hearers of the unwelcome diagnosis before we can expect then to welcome the news of the remedy.” (from God in the Dock, published by Eerdmans.)

The evangelism methods of 100 years ago still work quite well in many places in third world countries. Not so well in North America and Europe. In fact, hardly at all. Why, they don’t even seem to have a lot of impact on children raised in Christian homes.

Evangelicals have responded in various ways: We have to try harder; We have to make our approach more seeker-friendly; We have to avoid those parts of the gospel message that people find offensive.

Have we misdiagnosed the problem? People have been told for the last 100 years, by people calling themselves Christian, that it is the society around us that needs fixing; people aren’t sinners, the world we live in is sinful. Fix the world and we can all live like Christ wants us to live.

There is now a continual hubbub around us of people trying to save the world. And it seems that they are in a constant state of outrage towards those who don’t wholeheartedly endorse their project for fixing the world. If one steps back a moment to observe, it all goes to prove that people are indeed sinners. The anger, hatred, harassment and violence that comes forth from attempts to save the world actually prove the need for the message of the gospel.

Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work.  But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace. (James 3:13-18)

Food for the hungry

Back when we were living in southwestern Ontario we made the trip back to Saskatchewan every two years. The trip was 3,000km and took 3 days each way. The first two days we tried to get an early start and got our meals at fast food restaurants to save time. When we stopped for gas we would load up with pop and snacks to keep us going. By the third day, we were all tired of fast food and junk food and knew we had to stop for one real meal before we got to our destination.

We still enjoy fast food and junk food, more often than we should if truth be told. But we know that we cannot live on a diet like that. Even fast food restaurants are advertising healthier meals, with more fresh, natural ingredients and fewer additives.

But there are still far too many churches out there trying to feed their congregations with fast food spirituality. They offer contemporary music that is initially fresh and attractive but provides very little nourishment. Then they add “seeker-friendly” messages that intrigue but don’t satisfy. And they wonder how they can keep their young people from wandering off in search of the world’s amusements.

People want to be fed, need to be fed. Preachers need to spend less time studying psychology and more time in deep study of the Word of God, less time trying to adapt marketing methods to evangelism and more time in prayer, less time trying to get new people into the church and more time feeding the souls of those who are already in.

That last point may seem counter-intuitive, most of us agree that churches today need to be more evangelistic in their home communities than they have been in past generations. But – the preacher is not the church, the people are. Feed the people, show them how to find solid spiritual nutrition for themselves, then let them invite others to the banquet.

“Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock” (1 Peter 5:2-3).

The key to success or failure in missions

This is from a book first published in the 1920’s.  I first posted this excerpt in 2013 and believe it deserves a repeat.

“From what has already been said it is manifest that St. Paul did not go about as a missionary preacher merely to convert individuals: he went to establish churches from which the light might radiate throughout the whole country round. The secret of success in this work lies in beginning at the very beginning. It is the training of the first converts which sets the type for the future. If the first converts are taught to depend on the missionary, if all work, evangelistic, educational, social is concentrated in his hands, the infant community learns to rest passively upon the man from whom they receive their first insight into the gospel. Their faith having no sphere for its growth and development lies dormant. A tradition very rapidly grows up that nothing can be done without the authority and guidance of the missionary, the people wait for him to move, and, the longer they do so, the more incapable they become of any independent action. Thus the leader is confirmed in the habit of gathering all authority into his own hands, and of despising the powers of his people, until he makes their inactivity an excuse for denying their capacity. The fatal mistake has been made of teaching the converts to rely upon the wrong source of strength. Instead of seeking it in the working of the Holy Spirit in themselves, they seek it in the missionary. They put him in the place of Christ, they depend upon him.”

(Missionary Methods: St. Paul’s or Ours?  page 81.  Roland Allen, U.S. edition © 1962.)

Is your church a theology-free zone?

I became aware of the declining interest in theology on the part of most churches shortly after my conversion and marriage. Both happened in 1970 and I mention my marriage because it was only after we were married that my wife and I began to attend church and look for spiritual fellowship.

There was the Western Canada Revival that swept through the prairies in the early’70’s, uniting all evangelical denominations in sponsoring city-wide meetings where revival was preached in bigger and bigger venues. This co-operation was achieved by a tacit agreement to avoid denominational distinctives in doctrine.

A few years later there was the “I Found It!” outreach, which included an even wider group of churches to encourage the people around us to seek some kind of meaningful encounter with Jesus Christ. The nature and significance of this encounter was purposely left vague in order to involve as wide a range of professing Christians as possible.

I’m sure that many lives were touched and changed by both of these movements. Nevertheless, they did something else – they sowed the seeds of a belief that theology is divisive and a hindrance to reaching unbelievers with the gospel.

What are we then left with? A belief in a benevolent Deity who wants us all to get along and who wants to help us when we are in trouble. Nothing wrong with that, but it’s not enough. Does anyone really believe there is power in moralistic, therapeutic deism to rescue us from our sins? Does anyone believe in sin anymore?

What happened to truth? Where is it to be found?

No doubt some of the old denominational distinctives were somewhat off the mark. But there was a day when people believed fervently in them, and quoted chapter and verse of the Bible to support them. Were they worse off spiritually than the bland, theology-free folks of today?

Do we search the Bible for truth today? Or do we search for encouraging, heart-warming verses that don’t ask too much of us? I believe that God had more than that in mind when He gave us the Bible. and the Holy Spirit, to guide us into all truth. I believe that truth is necessary for our salvation in the present time and for eternity.

Any church, preacher, or book that doesn’t in some way encourage my search for the truth is subtly deceiving.

Strange ideas about strangers

“If a white person marries a black person,” my father said to me one day, “their children will be born with one black leg and one white leg, one black arm and one white arm.” I was still in my early teens but I didn’t think such a thing was possible and I told my father so. Then I asked him if he had ever seen anyone like that. He didn’t answer, but he never again brought up the possibility of people having Holstein markings.

Not all strange ideas like this should be labelled prejudice. If someone grows up only hearing thinking like this and never has opportunity to see whether it is true or not, they are just uninformed. In times gone by, when there was less opportunity to meet people who were different from yourself, these ideas might last a lifetime.

My father grew up in the USA around the end of the 19th Century and the beginning of the 20th. He absorbed the prevailing attitude toward black people of that era and never encountered anything in his adult travels in the USA or Canada to contradict that attitude.

My mother grew up in a very conservative Plautdietsch speaking home, yet she was much more open minded in her attitude toward other people. It seems that she learned that from her father. Before he was married he had worked in a community where there lived a black man who had been born in slavery and moved north to Canada. Grandpa learned some of the old Negro Spirituals from this man and taught them to his 14 children. While they lived in Manitoba, their home was a place where Indians often stopped for a drink of water, a bite to eat or just a place to rest on their journey. They knew they were welcome at the Henry Letkeman home.

Grandpa was blind, in more ways than one. My mother grew up in that setting and told those stories to me. One of my cousins lives not too far away. Our fathers were brothers, our mothers were sisters. He worked for years with First Nations (Indian) people in housing projects, and in evangelism. I observe his attitude towards people who are different and I know that he did not learn that openness from his father.

We both owe a lot to our mothers – and to Grandpa Letkeman, who we never met. He died before we were born. But, thanks to the attitude he inspired in our mothers, we did not grow up with strange ideas about strangers.

Monoculture

Monoculture is a term used in agriculture to describe the planting of  a single crop in a field. It is also used in a narrower sense to describe the widespread planting of a single cultivar. This is the sense which I will refer to.

This kind of monoculture results when a cultivar is developed which combines high yield potential with resistance to current insect and disease threats. The danger is that some new threat may come along to which this cultivar has no resistance, resulting in widespread crop failures.

Such was the cause of the Irish Potato Famine of 1845 – 1852. One third of the Irish population had become dependent on potatoes for year round sustenance, and only one variety of potato was grown, the Irish Lumper. When the potato blight appeared in Ireland and devastated the crop at least one million people died. Another million emigrated to North America.

Gros Michel was the dominant banana variety until many large plantations were devastated around 1950 by a fungal disease. The bananas we eat today are of the Cavendish cultivar, but this too is threatened by disease and may soon disappear from our supermarkets.

At one time 90% of the corn grown in the USA was from one type of hybrid. Almost 50 years ago this crop suffered reduced yields due to leaf blight.

Nevertheless, about 50 years ago a new teaching appeared in evangelical Christianity that promoted monoculture as a marvellous new tool for church growth. The idea was to target groups of people who had a natural affinity and endeavour to plant a congregation among these people. The affinity could be based on ethnic origin, the means of earning their livelihood, or economic status. Such people would understand each others jargon, aspirations and lifestyles., thus eliminating many barriers to unity within a congregation.

This was essentially adapting market research techniques to evangelism. It wasn’t a good match and hasn’t turned out all that well. Yet  many churches do exist that fit those criteria. Are they healthy churches?

I fear that the same dangers exist for monoculture churches as for monoculture agricultural crops. There is a danger that fellowship may become based more on common ethno-cultural traits than on a deep and meaningful relationship with the Saviour. Some teaching may come along that seems particularly appealing and many may not have the Christian foundation to resist it.

Another thing that happens in churches that have not had a recent addition of members from other backgrounds is that they begin to speak in a language that is not accessible to outsiders. They develop slogans and code words that are commonly understood by those inside. Yet they may quite easily forget how to explain what these words mean to others who are not insiders. Thus they lose the ability to relate in an evangelical way with their neighbours and eventually conclude that their neighbours are just not interested.

This in turn is apt to lead to a stagnation of spiritual life and an inability to share their faith in an inspiring and meaningful way to their own children.

I am convinced that it is good and healthy for Christians to regularly interact with people who will challenge them on the reality of their faith and move them to seek ways to explain their faith in words that will be understood by others.

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