Modelling the Church for Ministry Across Cultures

1. Modelling the Church for Ministry Across Cultures Michael K. Wilson www.facetofacintercultural.com.au

2. The Range of Models Dominant Host Models Bridging Models Multiethnic Models Key Propositions

3. Dominant Host Models Assimilationist Benefactor-Beneficiary Landlord-Tenant Back to “The Range of Models”

4. Bridging Models Translation Model (bi-lingual or multi-lingual) Overlap Model (separate congregations with partially shared worship) Back to “The Range of Models”

5. Multi-Ethnic Models Uni-Congregational Multi-Ethnic Model (one ethnically diverse church community composed of one congregation) Multi-Congregational Multi-Ethnic Model (one ethnically diverse church community composed of separate, but integrated congregations) Some multi-congregational multi-ethnic churches include one or more uni-congregational multi-ethnic congregations. Back to “The Range of Models”

6. Key Propositions All Christians are already united in Christ Unity is a spiritual not a structural reality Unity is violated by isolationist churches There is no right or ideal model on earth Back to “The Range of Models” More Resources

7. Already United 1 Corinthians 12:12-26 Ephesians 4:3-5 Back to “Key Propositions”

8. 1 Corinthians 12:12-26 12 Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. 13 For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. 14 Even so the body is not made up of one part but of many.  15 Now if the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason stop being part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason stop being part of the body. 17 If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 18 But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. 19 If they were all one part, where would the body be? 20 As it is, there are many parts, but one body. Continuation

9. 1 Corinthians 12:12-26 21 The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” 22 On the contrary, those parts of the body that seem to be weaker are indispensable, 23 and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, 24 while our presentable parts need no special treatment. But God has put the body together, giving greater honor to the parts that lacked it, 25 so that there should be no division in the body, but that its parts should have equal concern for each other. 26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. Back to “Already United”

10. Ephesians 4:3-5 3 Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit, just as you were called to one hope when you were called; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all. Back to “Already United”

11. Unity is a Spiritual Not a Structural Reality • Biblical unity involves keeping “the unity of the Spirit” (Ephesians 4:3). • The oneness for which Jesus prayed is oneness in the Father and Son (John 17:21). • Unity is expressed through loving use of Spirit-given gifts for the common good (1 Corinthians 12:1-14:1). • Oneness in Christ does not dissolve essential distinctions. • Unity is the focal concern, diversity is assumed. Back to “Key Propositions”

12. Unity is the Focal Concern, Diversity is Assumed “Many a Christian church and many a Christian parachurch organization devotes more attention to promoting its diversity than to fostering godly unity, even though in the Bible the diversity is not so much commanded as presupposed, while the unity is a desirable goal.” Don Carson, The Intolerance of Tolerance. Back to “Unity is a Spiritual Not a Structural Reality”

13. Oneness in Christ does not Dissolve Essential Distinctions Colossians 3:11 Colossians 3:18-4:1 Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. 18 Wives, submit yourselves to your husbands...19 Husbands, love your wives… 20 Children, obey your parents… 21Fathers,do not embitter your children… 22 Slaves, obey your earthly masters in everything… 4 1 Masters, provide your slaves with what is right and fair… Back to “Unity is a Spiritual Not a Structural Reality”

14. Churches or Congregations that Isolate themselves Violate Unity Romans 15:25-27; cf. 2 Corinthians 8-9 John 17:20-23 Ephesians 6:18 Any church or congregation that remains in isolation cannot reflect the universality and diversity of the Body of Christ. Back to “Key Propositions” Back to “Implications of a ND Mindset”

15. Romans 15:25-27 Now, however, I am on my way to Jerusalem in the service of the Lord’s people there. 26 For Macedonia and Achaia were pleased to make a contribution for the poor among the Lord’s people in Jerusalem. 27 They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings. Christ-honouring unity involves practical expressions of love between churches. This was displayed when the churches of Macedonia and Achaia pooled funds to assist famine-stricken believers in Jerusalem. Back to “Unity is Violated by Isolationist Churches”

16. John 17:20-23 “My prayer is not for them alone. I pray also for those who will believe in me through their message, 21 that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one— 23 I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me. Denial of unity undermines Christ-honouring witness to the world. Back to “Unity is Violated by Isolationist Churches”

17. Ephesians 6:18 And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people. We are to care for all believers wherever they may be through our prayers. Back to “Unity is Violated by Isolationist Churches”

18. No Right or Ideal Church Model • There is no prescribed or normative model presented in the New Testament. • A non-discriminatory (including multi-ethnic) mindset IS mandated but the multiethnic church is not mandated as THE right or ideal church model. The Multi-Ethnic Church is not THE right or ideal church model Back to “Key Propositions”

19. The Multiethnic Church is Not THE Right or Ideal Church Model Ephesians 2:14-18 does not mandate the multiethnic church. John 17:20-23 does not mandate the multiethnic church. Revelation 7:9 does not mandate the multiethnic church. Though not mandated, multiethnic churches powerfully point to the wonder of the new humanity created by Christ. ALL churches must welcome ALL people. Back to “No Right or Ideal Church Model”

20. John 17:20-23 “My prayer is not for them alone. I pray also for those who will believe in me through their message, 21 that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one— 23 I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me. Jesus does not say HOW this unity should be expressed in church life. Back to “Multiethnic Church is Not THE Right or Ideal Model”

21. Ephesians 2:14-18 For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, 15 by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, 16 and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. 17 He came and preached peace to you who were far away and peace to those who were near. 18 For through him we both have access to the Father by one Spirit. Paul does not say HOW this unity should be expressed in church life. Back to “Multiethnic Church is Not THE Right or Ideal Model”

22. Revelation 7:9 After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. Insofar as the multiethnic church foreshadows this eschatological reality it is most emphatically a GOOD model. This is visionary language, not a photograph. Christians will not spend the rest of eternity gathered together in a giant stadium. Be careful how you apply this vision to present-day church life. We look and there before us in the new creation are no married people (Matthew 22:30). Is celibacy mandated for Christians? Back to “Multiethnic Church is Not THE Right or Ideal Model”

23. ALL Churches Must Welcome ALL People • Acts 10:28 • James 2:1, 8-9 • Implications • Reality: Mindset and Model must be distinguished. Back to “Multiethnic Church is Not THE Right or Ideal Model”

24. Implications of a Non-Discriminatory Mindset • A non-discriminatory (including multiethnic) mindset IS mandated; the multiethnic church model is not. • Churches that are isolationist and exclusive violate Scripture. • Idolatrous elements of culture which fly in the face of such a non-discriminatory gospel-driven approach must be challenged. Back to “All Churches Must Welcome ALL People”

25. Challenge Opposing Idolatrous Elements of Culture • “…we endure anything rather than put an obstacle in the way of the gospel of Christ” (1 Cor 9:12b; ESV). • “Some people reject the gospel not because they perceive it to be false, but because they perceive it to be alien” (John Stott). • “… does the gospel we proclaim present people with other threats that are unnecessary, because it calls for the abolition of harmless customs or appears destructive of national art, architecture, music, and festivals, or because we who share it are culture-proud and culture-blind?” (John Stott). Back to “Implications of a Non-Discriminatory Mindset”

26. Acts 10:28 • “And [Peter] said to [Cornelius and company], “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean” (Acts 10:28). Back to “ALL Churches Must Welcome ALL People”

27. James 2:1, 8-9 • “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory… If you really fulfil the royal law according to the Scripture, ‘You shall love your neighbour as yourself,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors.” Back to “ALL Churches Must Welcome ALL People”

28. Mindset and Model Must Be Distinguished • Even assuming a non-discriminatory mindset, the development of a church representative of people from all soci0-economic, linguistic and ethnic backgrounds will depend on such factors as: • Local demographics • Times of church services and other activities • Language barriers • Reactions to legitimate expressions of local culture, e.g. differences in dress, male-female interactions, etc. Back to “ALL Churches Must Welcome ALL People”

29. Assimilationist Model • Dominant culture controls leadership • Token changes made for cultural differences • Attitude: “Become like us or don’t come” (can be graciously expressed) • Suitability for congregations or ministries with a legitimately limited focus • Exclusivism and isolationism are unacceptable • Reality: all models (including the multi-ethnic model) expect some degree of assimilation Back to “Dominant Host Models”

30. Congregations or Ministries with a Legitimate Limited Focus • Those focusing on first generation migrants with limited English • Those whose focus is limited by demographic realities, e.g. don’t expect a church in Tokyo to change because of one expatriate member • Those seeking to reach a particular range of people evangelistically, whether existing or church planting initiatives Back to “Assimilationist Model”

31. Back to “Assimilationist Model”

32. Assimilation: Navajo Back to “Assimilationist Model”

33. The Borg • The Borg are a fictional army of cybernetic organisms who live in the Star Trek universe. They function as drones forcibly absorbing other species into their “hive”, connecting them to “the hive mind” in an act called “assimilation”, involving injections of cybernetic implants. Back to “Assimilationist Model”

34. Benefactor-Beneficiary & Landlord-Tenant Models • Guest congregation pays rent (Landlord-Tenant) or uses church property rent-free (Benefactor-Beneficiary) • The host and guest congregations are autonomous and largely independent of each other • Interaction is largely token and superficial • Essentials: • Avoidance of impulsive action • Written agreement • Good communication Back to “Dominant Host Models”

35. Tenancy Agreement Back to “Benefactory-Beneficiary & Landlord-Tenant Models”

36. Sumo Wrestler Back to “Benefactory-Beneficiary & Landlord-Tenant Models”

37. Translation Model(Bi- or Multi-Lingual) • Different languages with translation used in same church gathering • Main advantage: enables Christians with different first languages to fellowship together • Main disadvantages Back to “Bridging Models”

38. Main Disadvantages of the Translation Model • Often much more time-consuming. • Translations are an inadequate substitute for direct communication in heart language. • Does not usually address the language-for-singing issue. • The style or ethos is usually that of the dominant host culture. Back to “Translation Model”

39. Interpreter “Back to Translation Model”

40. Simultaneous Translation “Back to Translation Model”

41. Overlap Model • All initially gather together irrespective of ethnicity (often translation required) • After some time the two groups separate to meet in separate areas • Questions: • Is one group being treated like Sunday School children? • Is one group accepting this model out of obligation? Back to “Bridging Models”

42. Two Groups Back to “Overlap Model”

43. Uni-Congregational Multi-Ethnic Model • One ethnically diverse church community composed of one congregation • No ethnic group composes 80% or more of the congregation (Emerson) • In Australia English is the medium • The leadership of the church reflects the multi-ethnic character of the church • Church services reflect ethnic diversity BUT often particularly reflect the style of the majority culture • Not congenial to many with limited English or particularly strong dependence on their cultural roots • Some members may lose their ability to reach others from their own ethnic group Back to “Multi-Ethnic Models”

44. Multi-ethnic group Back to “Uni-Congregational Multi-Ethnic Church”

45. Multi-Congregational Multi-Ethnic Church • One ethnically diverse church community composed of separate, but integrated ethnic congregations • Possibly multiple meeting-places; usually one central site • Integration of leadership • Some pooling of money received • Some combined activities Back to “Multi-Ethnic Models”

46. Multi-Congregations Back to “Multi-Congregational Multi-Ethnic Model”

47. More Resources www.facetofaceintercultural.com.au Back to “The Range of Models”