Worldview, Challenge of
Contextualization and Church Planting in
¡V Part 4: Missiological Implications of West African Worldviews
D Tuche
Published in Global
Missiology ¡§Contextualization¡¨ April 2009
(Editor¡¦s note: this is the
last of a 4-part series on worldview in
Considering the worldviews of the West
African immigrants in general and of the immigrants in particular, there is no
doubt that the missiological implications of their worldviews would be
daunting. However, understanding the Great Commission as a call to disciple all
nations, panta ta ethne--in which
West African immigrants are included--it becomes imperative that this is a task
that must be performed.
Furthermore, the promise of God¡¦s
presence and power should energize the church to step out of its complacency
and move in faith because He is already ahead of the churches, preparing the
hearts and minds of the immigrants before any missionary steps into the
context. In the light of this assurance, here are some of the missiological
implications drawn from the West African worldviews as explained in my previous
work.[1]
Relationship Is Vital
West African immigrants are relational
because of their sense of community and their communal worldview. One
missiological implication is that they cannot be reached with the gospel using
a non relational strategy. Much of the Western worldview is mechanistic; it
stresses control; it holds people responsible for most failures; it is a highly
predictable world; it plans activities; and it holds time and money as
precious.
As Paul G. Hiebert and Eloise Hiebert
Meneses would argue, the West is time and-future-oriented, high value is placed
on time, and efficiency time is linear, uniform, secular, and looks to the
future. The West is also visual-oriented; emphasizes analytical
thought system based on abstract reasoning; seeks to
understand issues by separating forms and meanings; and differentiates between
natural and supernatural phenomenon.[2]
But, West Africans are human-centered and event-oriented; therefore, they
stress relationships, sharing, mutual help, and a sense of community. Their
time, like for most Africans, is cyclical; it looks to the past and the connectedness
with people in a sacred sense. Mbiti remarks,
The question of time is of little or no
academic concern to African peoples in their traditional life. For them, time
is simply a composition of events which have occurred, those which are taking
place now and those which are inevitably or immediately to occur. What has not
taken place or what has no likelihood of an immediate occurrence falls in the
category of ¡§No-time.¡¨ What is certain to occur, or what falls within the
rhythm of natural phenomena, is in the category of inevitable or potential
time. The most significant consequence of this is that, according to
traditional concepts, time is a two-dimensional phenomenon, with a long past, a
present and virtually no future. The linear concept of time in western thought,
with an indefinite past, present and infinite future, is practically foreign to
African thinking.[3]
Agba Mangalabou, a West African immigrant
from
LaNette W. Thompson, an American
missionary serving in
We get upset when our
plans are thwarted. We assume that if we do things right we will succeed. We
want the churches we work with to have constitutions, membership roles, and
balanced budgets. We want leaders elected and each member to have one vote. We
separate our T.E.E. classes by educational level and expect the students to
¡§fill in the blanks¡¨ in their books. Our need for order often confuses those in
relational cultures with whom we work. Because relationships are unpredictable,
relational societies are not uncomfortable with disorder. If friends stop in to
visit on one¡¦s way to church, one does not usher them out the door but stops
and visits for a while. The universe is seen as unpredictable, not rational.
Why try to control? When we as American missionaries work in relational
cultures, because of the energy we invest in trying to create order, we often
achieve conformity to our way of thinking¡Kon the surface. The conformity we see
is not because we have succeeded in changing their worldview but because their
relationship with us is so important they will do whatever it takes to maintain
the relationship. When we leave, however, the need to maintain order leaves
with us.[5]
The point being made here is not that the
American church should discard her cherished American culture and traditions,
like individualism and search for order. God, of course, is the God of order (1
Cor
Therefore, the issue is not neglecting
one¡¦s culture and way of life, but being in a position to communicate the
gospel message beyond one¡¦s own cultural boundaries. The apostle Paul states,
Though I
am free and belong to no man, I make myself a slave to everyone, to win as many
as possible. To the Jews I became like a Jew, to win the Jews. To those under
the law I became like one under the law (though I myself am not under the law),
so as to win those under the law. To those not having the law I became like one
not having the law (though I am not free from God¡¦s law but am under Christ¡¦s
law), so as to win those not having the law. To the weak I became weak, to win
the weak. I have become all things to all men so that by all possible means I
might save some. I do all this for the sake of the gospel, that I may share in
its blessings. (1Cor
In these verses, Paul relates how he
conformed to the Jewish customs and identified with Gentiles in their culture
for the reason of presenting the gospel. In the same spirit, the American
church must be ready to adjust its strategy in order to earn the right of
presenting the gospel to the immigrants. Relationship--in this case,
intercultural relationship--or communication of the gospel, must consider the
following principles as suggested by Charles Kraft:
(1) The purpose of
communication is to bring a receptor to understand a message presented by a
communicator in a way that substantially corresponds with the intent of the
communicator. (2) What is understood is at least as dependent on how the
receptor perceives the message (plus the paramessages) as on how the
communicator presents it. (3) Communicators present messages via cultural forms
(symbols) that stimulate within the receptors¡¦ heads meanings that each
receptor shapes into the message that he or she ultimately hears. Meanings are
not transmitted, only messages. (4) The communicator, to communicate the
message effectively, must be receptor-oriented. (5) If the communicator¡¦s
message is to influence the receptor(s), it must be presented with an
appropriate degree of impact. (6) The most impactful communication results from
person to person interaction. (7) Communication is most effective when
communicator, message and receptor participate in the same context(s),
setting(s), or frame(s) of reference. (8) Communication is most effective when
the communicator has earned credibility as a respectable human being within the
chosen frame of reference. (9) Communication is most effective when message is
understood by receptor to relate specifically to life as receptor lives it.
(10) Communication is most effective when receptor discovers (i) an ability to
identify at least partially with the communicator and (ii) the relevance of the
message to his or her own life.[6]
The underlying factor that will enhance
effective communication, especially as advocated by Kraft¡¦s principles, is
relationship. It is through deeper commitment and relationship that one
understands the mindset of the other, earns the credibility of another person,
and understands the fears and the heartbeats of an individual.
Howard Gardner, who is John H. and
Elisabeth A. Hobbs¡¦ Professor of Cognition and Education at the Harvard
Graduate School of Education and Senior Director of Harvard Project Zero,
insists:
When one trusts a person
(or group or institution), one feels at ease, one resonates with that entity.
By the same token, a loss of trust--in a parent, a lover, a boss, a president,
a company, a medium of information--signals a diminution or disappearance, and
a correlative rise in resistance. Much of one¡¦s capacity to change the minds of
others hinges on whether or not one is trusted, seen as trustworthy, deemed to
be a trustee. As with integrity, honesty, truthfulness, trust is not a property
than can be faked in the long run. Trust is earned, and must periodically be
confirmed.[7]
Therefore, to reach out to the West
African immigrants, a relationship--a long and sincere friendship--must be
developed, as it will build trust, and open doors of sharing the gospel.
Roberta M. Gilbert also states, ¡§It would be difficult to overestimate the
importance of human relationships. If love does not make the world go around,
then surely relationships do. In the world of the personal, the world of work,
and the world at large, relationships between people are critical and decisive
force.¡¨[8]
It should be remembered that a majority of the West Africans are either Muslims
or traditionalists, and many barriers have been built to discourage them from
becoming believers in Christ.
Islam is not only a religion, but also
has dominated, and integrated itself into, the culture of its adherents. Islam,
according to J. Christy Wilson, ¡§is a very tightly-knit system. It determines
just how every act of life shall be performed, from morning until evening and
during the night, and it exercises control over all of life, from the cradle to
the grave.¡¨[9]
In addition, Islam holds a community
devotion and solidarity that
According to George W. Braswell, Jr. ¡§The
umma established by Muhammad cuts
across all lines of race, class, tribe, and ethnicity. Religion was integrated
with society, and the new community was Muslim.¡¨[11]Relationship
based on kinship was abolished, and all Muslims are regarded and treated as
brothers. Muhammad ¡§declared the inviolability of a man¡¦s person, property, and
honor. Muslim law establishes the principal crimes: murder, damage to body,
fornication and adultery, theft and highway robbery, and consumption of
alcoholic beverages.¡¨[12]
The Islamic families also tend to be large, strong, and close-knit.
Furthermore, both the family and society
serve to provide identity to a Muslim. It is almost unthinkable to do anything
without the sanction or approval of the community or to take an action that
will bring disrespect to one¡¦s family or community. Phil Parshall insists,
The greatest tragedy in
a Muslim¡¦s life is to see dishonor brought upon the family¡¦s name. Such shame
will cause internal convulsions within the complete extended ¡V family
structures. The hurt, embarrassment, and perplexity of family dishonor will
have a negative effect on the name and reputation of future generations.[13]
Therefore, considering
the cultural and religious backgrounds of the immigrants, a sincere,
long-cultivated relationship will be the first step in reaching them for
Christ.
Language Is Critical
The importance of language to the immigrants
cannot be overemphasized. Their home languages represent who they are, and the languages
are the embodiment of their cultures and traditions. Often, ignorance of a
people has resulted in making a caricature of their language and way of life.
Eugene A. Nida recalled the statement of a self-styled missionary linguist to a
newly appointed missionary, who was about to learn a language of his host
culture. The older missionary said, ¡§The language which you are about to study
has only about three hundred words and no grammar.¡¨[14]
Of course, there is no iota of truth in
the statement. Nida argues, ¡§If such statement were to be true, learning the
language would be a cinch, but there is no tribe of people anywhere in the
world which does not have thousands of words in its vocabulary and an
intricate, systematic way of putting words together into phrases and sentences,
i.e., a grammar.¡¨[15]
However, the experiences of a people are
generally reflected in their language. Moreover, language would reflect only
the world and vocabulary of its people and the environment familiar to them.
Regarding language, West African immigrants are like Hispanic immigrants; they
love to speak their native languages because their languages represent who they
are.
These West Africans speak their native
languages at home, socio-cultural events, and religious ceremonies. Therefore,
any strategy designed for reaching out to the West African immigrants with the
gospel must seriously consider employing the immigrants¡¦ languages. In the
national debate about immigration, one of the arguments against the immigrants
is that some have failed to assimilate, have failed to abandon their culture,
and continue to speak only their native languages.
In the month of May 2006, during the
Senate debate on immigration, Senator James Inhofe from
Moreover, according to a national survey
conducted by Zogby International in 2006, 84 percent of Americans favor making
English the official language, which is again an indication of the national
feeling attached to the speaking of English as the American language.[17]
It is natural for the Americans to feel this way, as English represents the
dominant culture and tradition of the people in the
However, it should be noted that most of
these immigrants (West Africans, in particular) understand English enough to
function in the American society. In fact, their educational attainment
surpasses that of the national average. According to available studies,
three-quarters of African-born residents in the
Therefore, the adherence to their
respective indigenous languages by the immigrants is one of the manifestations
of their cultures. The language defines who they are and gives them cultural
identity, which sets them apart from the rest of human beings. For example, as
O¡¦Brien pointed out, ¡§To choose to speak Wolof, most of the time, is to enter a
distinguishable area, if not of sharply defined ethnicity then often of a
particular style of religiously styled interaction, in the accommodationist
tradition of
Missiologically, it becomes imperative
for the church to engage the immigrants in their heart language in order to
share the gospel with them. Charles Kraft notes, ¡§When God speaks he chooses to
employ the cultural and linguistic frame of reference in which those to whom he
speaks are immersed. And the result is that the supracultural-cultural gap is
bridged and communication can take place.¡¨[20]
Evidence of Kraft¡¦s observation is in the
account of Pentecost as recorded in the second chapter of Acts of the Apostles.
The Jews in Diaspora, who had come to
About the challenge of learning other
languages, William Carey¡¦s answer to his contemporaries still stands for the
church today.
The
missionaries must have patience, and mingle with the people, till they have
learned so much of their language as to be able to communicate their ideas to
them in it. It is well known to require no very extraordinary talents to learn,
in the space of a year, or two at most, the language of any people upon earth,
so much of it at least, as to be able to convey any sentiments we wish to their
understandings.[21]
Eugene Nida more emphatically states,
Failure
to learn foreign languages results primarily from false attitudes toward
culture. A superiority complex fortified by a paternalistic air is about the
worst liability for effective language learning. Our ethnocentrism makes it
difficult for us to ¡§let ourselves go,¡¨ for we dread making mistakes, not
realizing that languages cannot be mastered until we have thoroughly murdered
them.[22]
Holistic Ministry Approach
The nature of the West African worldviews
as a complementary dualism (which is akin to animism), and the challenges that
immigrants face in their effort to acculturate in their host culture demand
that any ministry to them must be holistic in nature. In contemporary mission,
the debate regarding holistic mission seems to have abated among the
evangelicals. The evangelical reactions today appear to be different in
contrast with the evangelicals of the early twentieth century and the
twenty-first century, when holistic mission was one of the hottest debated issues
in missiology.
The controversy concerning holistic
mission polarized believers of different persuasions, from liberals to
conservatives. Discussion became more heated after the end of colonialism and
the rise of non-Western churches. The evangelicals reached a measure of
consensus through conferences and consultations, like the Lausanne Committee
for World Evangelization. However, some still doubt the place of holistic
mission in evangelization because of the challenges and the potential risks involved.
Definition of Holistic
Holistic, as it pertains to Christian
mission or ministry, is derived from the term ¡§holism,¡¨ according to John
Stott, which is a ¡§philosophical notion that the whole is greater than the sum
of its parts.¡¨[23]
Stott regrets that this notion ¡§is perhaps not a very satisfactory epithet to
apply to the Christian mission. Yet, it is intended to emphasize that authentic
mission is a comprehensive activity which embraces evangelism and social
action, and refuses to let them be divorced.¡¨[24]
John Steward agrees, but insists that etymologically the Greek word holos, meaning ¡§whole,¡¨ ¡§wholly,¡¨ or
¡§complete,¡¨ is used in the Scriptures (Matt 5:29-30; Acts 3:16; John 9:34); but
¡§the English ¡¥wholly¡¦ and ¡¥holy¡¦ (Greek hagios),
frequently confused, are not the same, although the latter is impossible
without the former. The Hebrew word closest to holos is possibly shalom.¡¨[25]
Steward argues that holism is based on
the lordship of Christ in every part of life; furthermore, sin affects life
holistically in broken relationships and stewardship. In addition, as part of
the consequences of sin, the ownership of God is ignored or usurped. Therefore,
¡§Redemption is about reversing the effect of the fall; it is multidimensional.¡¨[26]
Douglas McConnell writes, ¡§While holistic
mission affirms the functional uniqueness of evangelism and social
responsibility, it views them as inseparable from the ministry of the
When this symbiotic term is applied to
evangelism and social ministry, ¡§It is best described as a relationship which
is obligatory in some sense¡Xone partner being unable to live without the other,
or each depending heavily on the other.¡¨[31]
Consequently, in applying this symbiotic concept to mission context, Cheyne
holds, ¡§We must recognize that humanity¡¦s spiritual nature cannot be dealt with
in isolation from human circumstance, whether that be social, political,
physical, psychological, or otherwise.¡¨[32]
John Stott, arguing in the same vein,
understands the relationship between social activity and evangelism to be like
a partner. According to Stott, it is like the ¡§two blades of a pair of scissors
or the two wings of a bird, as they were in the public ministry of Jesus. The
partnership is, in reality, a marriage.¡¨[33]
Therefore, in contemporary missiological works, holistic mission is now defined
as ¡§mission that takes into account the whole of human needs; spiritual,
social, and personal. Holistic mission includes evangelism and church planting
as well as development and social transformation.¡¨[34]
Holistic
Holistic mission, according to Rene
Padilla, does not lack historical precedent. Padilla observes that some of the
words or terms in use today may be new. However, ¡§Throughout the history of the
church there have always been groups of Christians who, by the way they have
participated in the extension of the gospel, have demonstrated a deep
solidarity with human suffering and needs.¡¨[35]
Padilla cites the Moravians and their leader, Nicolaus Zinzendorf (1700-1760),
as outstanding examples of what is known today as holistic mission. For
Nicolaus Zinzendorf, Padilla insists, ¡§The agent of mission was not the
institutional church, which was marked by dead orthodoxy, but small communities
of committed believers, the ecclesiola
in ecclesiae.¡¨[36]
Pursuant to this line of thought, small
teams of Moravian ¡§missionaries were sent with the aim of forming ¡¥pilgrim
houses¡¦ or ¡¥emergency residences¡¦ instead of churches like the ones in Europe.¡¨[37]
Padilla concludes that the ministry of the Moravians led Francke and other
pietists
to become
involved in ¡§home mission¡¨ in
The joint publication of the Lausanne
Committee for World Evangelization and the World Evangelical Fellowship--held
at
To buttress their point, the consultation
recounts the mission activities of the Great Awakening in
However, in reaction to the intellectual
challenges of the Enlightenment, biblical criticism, and Darwinianism, James A.
Patterson notes that in the nineteenth century, some European and American
Protestants called for significant readjustments of the traditional Christian
doctrines. The result was a liberal paradigm, which included:
(1) a
stronger emphasis on God¡¦s Immanence; (2) a more optimistic assessment of human
nature and technology; (3) a greater skepticism about many elements of
Christian supernaturalism; (4) a marked propensity to subordinate dogmatic
concerns to the pragmatic demands of building the
Patterson again
states, ¡§By the late nineteenth century, the impact of theological revisionism
began to penetrate the missionary enterprise. In particular, a conflict among
the American Congregationalists concerning the eternal destiny of the
unevangelized led some to modify claims about the absoluteness and finality of
the Christian faith.¡¨[43]
The 1982 Lausanne Committee for World
Evangelization and the World Evangelical Fellowship Consultation recognized
this shift when it observed that:
At the
end of the 19th century and the beginning of the 20th, the so-called ¡§social
gospel¡¨ was developed by theological liberals. Some of them confused the
kingdom of God with Christian civilization in general, and with social
democracy in particular, and they went on to imagine that by their social
programs they could build God¡¦s kingdom on earth. It seems to have been in
over-reaction to this grave distortion of the gospel that many evangelicals
became suspicious of social involvement.[44]
The rediscovery of the holistic mission
among the evangelicals had to wait until the 1960s, according to Samuel
Escobar. The recovery, Escobar argues, ¡§was occasioned by the experience of
churches whose evangelistic work took place in countries or social classes
going through painful processes of social transformation.¡¨[45]
Furthermore, he notes, ¡§Latin Americans, Africans and Asians, as well as
African Americans and Latinos in the
However, while Billy Graham receives the
credit as the convener of the
Contemporary Debate Concerning
Holistic
John Stott records that, for at least the
last thirty years, there has been considerable disagreement about the
relationship between evangelism and social action. According to him, the debate
started within the ecumenical community, but more recently has occurred among
the evangelicals. The debate, Stott states, has been framed in different ways:
As the
tension ¡¥between God¡¦s action in and through the church and everything God is
doing in the world apparently independently of the Christian community¡¦;
¡¥between the vertical interpretation of the gospel as essentially concerned
with God¡¦s saving action in the life of individuals, and horizontal
interpretation of it as mainly concerned with human relationship in the world¡¦;
between God seeking the justification of sinners and God seeking justice in and
among nations; between redemption and providence, the salvation of the soul and
the improvement of society.[49]
Furthermore, Stott argues, ¡§At times the
difference between these viewpoints has not been a tension only, but a sterile
polarization, usually along the lines of the evangelical-liberal divide, each
overreacting to the other position.¡¨[50]
This debate could be discovered in the writings of Johannes Christian Hoekendijk
of the World Council of Churches (WCC) and the works of church growth scholars.
For Hoekendijk, ¡§The world is the horizon of mission. The church does not carry on
mission¡Xit is mission. It is the church only insofar as it allows itself to be
used by God for the oikoumene, understood as the whole inhabited world.¡¨[51]
Therefore, the mission of the church should be demonstrated in social actions
and ministry, the struggle for justice, and world peace. To this school of
thought, evangelism and church planting are but little fragments of the mission
of the church. The primary task of the church is to be engaged in the mission
of God, Missio Dei.[52]
At the other end of the pendulum are the
scholars of the Church Growth Movement. David J. Hesselgrave insists that the
¡§primary mission of the church is to proclaim the gospel of Christ and to
gather believers into local churches where they can be built up in faith and
made effective in service thereby planting new congregations throughout the
world.¡¨[53]
Donald A. McGavran, in his reaction to the debate, insists, ¡§Deeply as I
sympathize with the problem and as long as I myself have ministered to
desperate physical needs (for years I superintended a leprosy home), I cannot
ally myself on this point with those who put social action first.¡¨[54]53
On the contrary, McGavran states, ¡§My conviction is that the salvation granted
to those who believe in Jesus Christ is still the supreme need of human beings,
and all other human good flows from that prior reconciliation to God.¡¨[55]
However, Padilla--a leading Latin
American evangelical theologian who incidentally contributed much in the
shaping of the Lausanne Committee for World Evangelization position in respect
to the relationship between evangelism and social responsibility--contends that
There is
no place for an ¡§otherworldliness¡¨ that does not result in a Christian¡¦s
commitment to his neighbor, rooted in the gospel. There is no room for
eschatological paralysis nor for a social strike. There is no place for
statistics on how many souls die without Christ every minute if they do not
take into account how many of those who die are dying of hunger.[56]
In other words, Padilla is arguing that
the mission of the church involves both proclamation and social action. He
takes seriously the spiritual needs of the world without overlooking the
physical felt need. As for those who doubt his commitment to spiritual needs
and proclamation, he writes that the gospel ¡§cannot be reduced to social,
economic, and political categories, nor the church to an agency for human
improvement. Even less can the gospel be confused with political ideology or
the church a political party.¡¨[57]
Padilla recognizes the fact that the
church is called out to witness and proclaim the transcendental message to all
people in Christ. He insists that nothing can substitute for the spiritual
regeneration, and salvation cannot be tantamount to the satisfaction of felt
needs, socio-economic amelioration, and political freedom. However, a genuine
gospel, while proclaiming repentance and faith in Christ, will also be
concerned with human suffering, poverty, and justice, as negligence in these
areas will betray the gospel that is preached.
The book of James (
What good
is it, my brothers, if a man claims to have faith but has no deeds? Can such
faith save him? Suppose a brother or sister is without clothes and daily food.
If one of you says to him, "Go, I wish you well; keep warm and well
fed," but does nothing about his physical needs, what good is it? In the
same way, faith by itself, if it is not accompanied by action, is dead. (NIV)
Consequently,
Padilla declares,
I refuse,
therefore, to drive a wedge between a primary task--namely, the proclamation of
the gospel¡Xand secondary (at best) or even optional (at worst) task of the
church. In order to be obedient to its Lord, the church should never do
anything that is not essential; therefore, nothing that the church does in
obedience to its Lord is unessential. Why? Because love for God is inseparable
from love for our neighbor; because faith without works is dead; because hope
includes restoration of all things to the
Benigno Beltran blames the argument on
worldview differences. According to him, Western thinking in general has been
influenced by the dualistic nature of platonic philosophy. He writes, ¡§Plato
taught that the soul existed before one is born into the world. The body is the
prison of the soul, and matter is considered evil. To find the true self, a
person has to be guided by values of the spirit so he or she may return to the
pure contemplation of ideas.¡¨[59]
It is this platonic world of the senses
and intelligible world of ideas that sowed the seeds for ¡§Descartes¡¦ dichotomy
between the res cogitans and res extensa, between thinking and
extended substances, Leibnitz¡¦s separation of actual and possible worlds,
Stott devotes time to addressing some of
the objections to holistic mission. First,
shouldn¡¦t Christians steer clear of politics?[62]
In response, he says that although most Christians would agree on social
services (like philanthropy), many are not too sure about social action (i.e.,
political involvement). Arguing from a broader definition of politics (life of
the polis, the city), the act of living and sharing together in a community, he
insists that it is an act of loving our neighbor.
Second, isn¡¦t this going back to the old social gospel? He replies in the
negative by distinguishing the social gospel of the theological liberalism,
which seeks to identify the socialized society, with the
Third, isn¡¦t this social concern the same as liberation theology? Again,
Stott answers negatively. Contrary to liberation theology that equates social,
political, and economic liberation of humanity to salvation, the Bible offers
true liberation from sin to every other thing that demeans and dehumanizes
people from pleasing God.
Fourth, isn¡¦t it impossible to expect social change unless people are
converted? Stott states that it will be desirable to see people come to
salvation in Christ. But believers do not have to wait for conversions before
becoming involved in social activities. Christian involvement, on the other
hand, may open doors for witness and conversion.
Fifth, won¡¦t commitment to social action distract us from evangelism? Yes,
Stott affirms the possibility of distraction, but insists that it need not.
Social action, rather than being an obstacle or a diversion, could in a
positive manner contribute to making evangelism more effective.[63]
Biblical Basis for
Holistic
In his book, An Introduction to the
Science of Missions, J. H. Bavinck says that the Scriptures are ¡§never
concerned with preaching alone, but are concerned with all other elements
constituting the environment in which preaching takes place.¡¨[64]
Bavinck observes that it is evident from the very beginning of the ministry of
Jesus that His entry, works, and the manner in which He conducted himself among
diverse groups of people were all included within the greater context of His
official work. In Acts 1:1, Luke refers to what Jesus ¡§began both to do and to
teach.¡¨ Bavinck argues, ¡§Luke even mentions what Jesus did before mentioning
what he taught. And Jesus himself pointed with emphasis to the fact that he had
a greater witness than that of John.¡¨[65]
An example of Jesus¡¦ pointing to His work
is in John 5:36, ¡§I have testimony weightier than that of John. For the very
work that the Father has given me to finish, and which I am doing, testifies
that the Father has sent me.¡¨ In this regard, Bavinck concludes, ¡§The wonders
of Jesus are closely connected with the kingship of God. As convincing ¡¥signs¡¦
of the kingdom of heaven, they belong to the new world order, in which God will
disclose his kingly power in this world.¡¨[66]
Arthur F. Glasser, in the same manner,
affirms that ¡§when Jesus stated that the kingdom is dynamically moving into
human history and sweeping over people violently (Matt 11:22), he was referring
to a new world, a new state of affairs, a new community.¡¨[67]
Furthermore, this new world is ¡§the good realm where the realities of
redemption are granted and received, where the conditions of fulfillment are
realized and evil is no more at work. It is political (as) its path toward
realization lies on a collision course with all human rule or authority.¡¨[68]
Glasser observes that, while Satan is determined to thwart the progress of the
kingdom of God, Jesus calmly asserts His authority and will exercise this rule
until ¡§the dominion of Satan, sin, and death are not only challenged but also
brought to a complete end (cf. Mark 9:1, 13:26, 14:62 with Luke 11:20-22).¡¨[69]
John Stott, on his own biblical basis for
the holistic mission, refers to the character of God. He is both the Creator
and Redeemer; He cares about the total wellbeing (spiritual and material) of
all peoples He has made.
On the
one hand, God yearns after his creatures in their lostness. He takes no
pleasure in the death of the wicked, and is not willing that any should perish.
So he begs them to listen to his word, to return to him in penitence, and to
receive his forgiveness. On the other hand, God cares for the poor and the
hungry, the alien, the widow and the orphan. He denounces oppression and
tyranny, and calls for justice. He tells his people to be the voice of the voiceless
and defender of the powerless, and so to express their love for them. It is
neither an accident nor a surprise, therefore, that God¡¦s two great
commandments are that we love him with all our being and our neighbor as
ourselves.[70]
The other reasons Stott
offers for holistic ministry are the ministry and teaching of Jesus. He not
only announced the
Mark R. Gornik examines
Luke 4:16-21. Jesus, in this inaugural manifesto, announces the in-breaking
reign of God as a period of messianic liberation. With the words of Luke 4:18-19,
Jesus announces his
ministry of making all things new and restoring right relationships; Jesus is
drawing attention to the jubilee, employing it as an image of God¡¦s reign. In
the jubilee, the world is made right for the poor, the outcast, the sick, the
struggling, and the unwanted. In the Jubilee work of Christ on the cross, the
powers are defeated.[72]
For Gornik, because of
the multidimensional character of sin, ¡§Salvation is a message of grace,
reconciliation, justice, and healing. It knows no boundaries between social and
religious, or physical and spiritual. Nor is it confined to an Enlightenment
definition of the world. Deeds and words are parts of a whole.¡¨[73]
Another scriptural
foundation for holistic mission is found in the account of creation. McConnell
argues, ¡§Holistic mission begins with creation in perfect harmony under the
lordship of God (Gen 1-2) and humans in relationship with their creator as
stewards of his creation (Gen 1:27-30). The entry of sin and the consequent
judgment affected every aspect of creation.¡¨[74]
However, human beings were not abandoned. Instead, God made provision for their
salvation by calling out a people (Gen 12:1-3; Exod 15:2-13) and commanding
them to be holy.
The story of the Old
Testament is a holistic encounter of God with the people of
Challenge of Holistic
Holistic mission can be
challenging, especially when one has to engage in social, environmental, or
political activism. There is no doubt that true spiritual change will have
moral and cultural implications for both the believer and his or her context.
However, how much of these involvements (transformations) can be referred to as
missions is still an unresolved issue. As Stephen Neill says, ¡§If everything is
mission, then nothing is mission.¡¨[76]
The greatest problem in
holistic mission or ministry is not its theological rightness or wrongness
because even the severest critic recognizes the need for meeting felt needs (feeding
the hungry, clothing the naked, freeing the oppressed, and social justice).
However, there is always the tendency for social involvement to overshadow the
gospel¡¦s proclamation. The reality of this can be seen in the sixth chapter of
book of Acts, in which social ministry almost derailed the progress of the
ministry of the early church had it not been for the wise and timely
intervention of the apostles.
Therefore, while it is
true that all Christians are called to be the light and salt of the earth, the
engagement of missionaries in socio-cultural and political transformation may
not be desirable. It may be more useful for the kingdom work if the
missionaries equip the nationals, and, in turn--as true believers who
understand their socio-cultural context--they would be able to affect the
necessary changes. Even in the distribution of food and clothing, and
ministering to the poor, it would be proper to work in collaboration with the
local believers.
The recovery of holistic
mission by evangelicals is commendable, but it calls for prudence in the
execution of the ministry. The church should be mindful of the lessons of
colonialism and the medieval church, which became so attached to the state that
working for the church became synonymous with working for the state. While it
is true that the
In conclusion, the
challenge of holistic ministry is not merely a biblical or a theological issue.
One is confronted with practical issues of life, like poverty, justice,
equality, and oppression. Hence, there is a need to strike a balance. The
ministry of Jesus remains the perfect model of holistic mission. He ministered
to the physical needs of the people, but He also challenged the multitude (John
6) to look beyond physical food to spiritual food that will last.
Therefore,
immigrants--by their nature--are strangers in a foreign land (in the case of
West African immigrants in the
Another missiological
implication is that, in view of the community emphasis of the West African
immigrants, it seems that the house church model would serve well in
evangelizing and discipling the immigrants. African cultures and the Islamic
faith all sanction polygamy. While it is openly practiced in Africa, in the
Therefore, it may be
necessary to start home-based community Bible study classes that could pave the
way for conversion. If family heads and leaders will open their homes for the
study of God¡¦s Word using storying methods, it may open the door for not only
sharing the gospel, but also preparing the families for support and solidarity
when they repent and are converted to the Christian faith.
This method will not
only produce strong believers, but also faithful believers who may be able to
stand against pressure, persecution, and estrangement from the former
community. This strategy will be in the form of house churches. House churches,
because of their nature and structure, would serve Muslim-background believers
or would-be believers best because it will be difficult for them to identify
with traditional church easily. In order to appreciate the house church
strategy, it will be necessary to distinguish between a house church and a
regular traditional church. Charles Van Engen suggests that one of the ways to
define the church is to study the word ¡¥ekklesia,¡¦
a word used at ¡§least seventy¡Vthree times in the New Testament to refer to the
church.¡¨[77]
The word ekklesia, Van Engen points out, was
derived from ¡§ek and kaleo and (speaks of) the assembly of
free citizens in the Greek city states who through a herald were ¡¥called out¡¦
of their homes to the market place. In ordinary usage the word denoted the
people as assembled, the public meeting.¡¨[78]
Therefore, he argues, the term ekklesia
¡§indicated the self-consciousness of the early Christians, who saw themselves
as the continuation of what God had begun in the wilderness with the nation of
Steve Atkerson and Tim
Wilson think that ekklesia ¡§was used
almost without exception to refer to the political assembly that was regularly
convened for the purpose of making decisions.¡¨[80]
They identified six usages of ekklesia
(church) in the New Testament. The first was in Acts 19:23-41 (especially, in
vv. 25, 32, 39, and 41). In these passages, ekklesia
means an assembly, a legal assembly and, here, assembly refers to the meeting
of the craftsmen (19:24), who were ¡¥called¡¦ (19:25) together by Demitrius into
the theater (19:31) to decide what to do with Paul.[81]
The second usage of ekklesia, in Acts
7:38 and Hebrews 2:12, refers to the gathering of the Israelites in the desert
at
The third usage was in
Matthew 18:17 and 1 Corinthians 11:17-18, and 14:4-5. In these verses, ekklesia referred to the regularly
scheduled, duly convened assembly of Christians, in which they held open
discussions, rendered decisions about sin, and ate the Lord¡¦s Supper.[83]
The fourth usage was in Acts 8:1 and Romans 16:1, in which ekklesia referred to the totality of all Christians living in a
particular place.
The New Testament
authors, according to Atkerson and Wilson, wrote of one church (singular) in
In light of this
understanding, Atkerson and Wilson contend that, in the New Testament, the
church is not the coming together of God¡¦s people, but what happens when they
come together. Today, the word ¡§church¡¨ is understood in different ways-such as
denomination, baptized members of a local assembly, or even a
building-depending on one¡¦s ecclesiastical tradition. Nevertheless, for
Atkerson and Wilson, Christians are ¡§expected by the Lord to enforce the law of
Christ (within the family of God) and deal with issues as they arise. This is a
part of what is to occur in the open, participatory church meetings.¡¨[86]
Therefore, the word
¡§church¡¨ --in the broadest sense--will connote the idea of ¡§called out ones,
those who have been called out of the world into a relationship with the
Father, through the atoning death of his Son, by the working of the Holy
Spirit.¡¨[87]
Nate Krupp notes that, whenever the Scriptures mention of the church, ¡§It never
means a building, it never refers to a denomination, and it is never used in
referring to an organization, only people.¡¨[88]
We are the church, he affirmed. ¡§We don¡¦t go to the church, we don¡¦t join the
church, we don¡¦t have a church, we are the church.¡¨[89]
The church is the people Jesus died to save--people who would be in a loving
relationship with Him and in loving right relationship with one another.[90]
While all churches share
in the same root as called-out people from the world, Arthur Foster insists the
house churches are distinct from any other form of the church. This is because
they are usually a ¡§group of persons, usually fifteen to twenty in number, who
form an intentional community conceived as a small church which is part of the
whole of the church.¡¨[91]
This community meets together as a church for mutual healings, member
sustenance and guidance, celebration, fellowship, and mobilizing energies for
service beyond the house churches.[92]
In other words, a house
church is a group of people ¡§small enough to meet face to face, who have
covenanted with each other to be the church under the authority of Christ and
the guidance of the Holy Spirit.¡¨[93]
Lois Barrett states that, ¡§A house church often meets in the homes, although it
may sometimes meet in a public building. But more important than the place of
meeting is the closeness of relationships implied by the word home.¡¨[94]
Distinctiveness of House Churches
In
most traditional churches, there are small groups, like Bible study groups,
interest groups, support groups, etc. There are also cell churches, of which a
good number of the cells meet at home; yet, they are different from a house
church. For instance, members of the house churches may come together to pursue
interests, tasks, and needs just like support groups, interest groups,
accountability groups, or even cell churches.[95]
Nevertheless, house churches are quite distinct; and one of the distinguishing
factors according to Robert and Julia Banks, is the ¡§strong emphasis on
becoming a Christian family by building a common life with God and one another
over a long period.¡¨[96]
House
churches are independent, and the various ¡§members gather primarily to
concentrate on God and each other, in addition to growing into personal
maturity, witnessing more effectively, and supporting and caring for each
other.¡¨[97]Wolfgang
Simson argues, ¡§House churches emerge when truly converted people stop living
their own lives for their own ends, start living a community life according to
the values of the kingdom of God, and start to share their lives and resources
with those Christians and not-yet Christians around themselves.¡¨[98]
In
many respects, according to Simson, house churches are like an extended family:
relational, spontaneous, and organic; therefore, they do not ¡§need a higher
level of organization, bureaucracy and ceremonies than any ordinary large
family.¡¨[99]
In the meetings of the house churches, there are certain elements that must be
present. An article in House 2 House
Magazine states, ¡§It would be ludicrous to think nailing a steeple to the
roof of a house would make it a house church. House church is not really about
a change of location, it is about a change in the way we do church.¡¨[100]
Hence,
features that characterize almost every house church are food; teaching;
sharing materials and spiritual blessings; and prayer. Simson agreed. However,
he attests that these elements ¡§seem to be like the basic skeleton of the house
churches of almost all times.¡¨[101]
Felicity Dale also, in her article on the DNA of the house church, listed the
basic components of a house church: prayer, following the Holy Spirit through
Bible study, commitment to evangelism and growth, intentional and strategic
church planting, and reproducible models. She said the DNA is passed on to the
faithful members through prayer, practical teaching, and on-the-job training.[102]
Structurally,
most house churches reclaim the New Testament fivefold ministry (Eph 4);
however, elders and deacons direct the individual house churches. Nate Krupp
observes that ¡§elders have the responsibility of the spiritual oversight of the
church, deacons have the responsibility of the practical oversight of the
church.¡¨[103]
In contrast to the traditional churches, the apostles appoint the house church
elders who function in plurality.
Additionally,
in most house churches, the church¡¦s ministers, apostles, prophets, and
evangelists rotate from house to house, while the leadership of the local
church rests with the elders. Simson reaffirmed this fact when he said, ¡§The
house churches are led by elders; the elders are constantly equipped and
trained by people who have been called by God for one of the five-fold
ministries.¡¨[104]
Potential
Missionary Force
One
characteristic that West African immigrants possess in common, regardless of
their ethno-linguistic backgrounds and religious affiliations, is their attachment
to the homeland. In fact, there is no West African immigrant, who is in a
position to travel to Africa, who does not travel back to his or her ancestral
home at least once or twice a year. For many, rest and pleasure are in Africa,
while
One
question numerous Americans often ask is, ¡§Will the African immigrants return
to
However,
with the collapse of the economy, infrastructures, and basic necessities of
life, many of the immigrant students and professionals had remained abroad
after training. Nevertheless, the immigrants had not forgotten their
communities, their roots, and the welfare of their people.
Most
immigrants, even those established in the American dream, still wish to¡Xand
frequently return home after they have acquired enough education and material
wealth, and have established a financial base, to sustain themselves and their
families back in Africa. Others return in their old age, after a long career in
the
Culturally,
no West African immigrant would like to grow old in the
In
Africa generally, and in
The
missiological implication is a potential army of missionary personnel returning
home with the gospel of Jesus Christ. The immigrants themselves who are
Christians have shown much missionary zeal in both sharing the gospel and
meeting some of the felt-needs in the African continent.
One body actively involved in missionary
activities is the African Christian Fellowship USA (ACF
One of its goals is to support mission
work in
1. Developing
aggressive, imaginative, and transparent programs to raise funds and resources
both from within and outside the Fellowship to support missions. 2. Actively
supporting the training and development of missionaries in
Some of
the ACF USA missionary activities in Africa in 2006 included evangelistic
outreach to
Therefore,
if the immigrants who are non-Christians are reached, they would join the
forces of African immigrant Christians in reaching out to their families for
Christ. BobFinley, in his book, Reformation in Foreign Missions, argues that
missionary work, as it is being carried out in
The
reasons, according to him, include: economic disparity between North America
and other poor regions of the world; political suspicion, as missionaries are
being viewed as agents of the CIA; cultural offenses because missionaries
disrespect the cultural norms of their host culture, sending wrong messages as
missionaries are perceived as agents of neo-colonialism; and misuse of
resources because it costs about $60,000 annually to send an American
missionary family to live in a poor country, where most people live on less
than a dollar a day. A final reason, according to Finley, is that the current
missionary practice of sending out Americans fosters carnal, sectarian, and
denominational rivalry and expansionism.[110]
Finley
insists that more work should be concentrated in reaching immigrants who, in
return, will reach out to their own people. While one may question his exegesis
of the Scripture, his call for more attention to be focused on immigrants
remains valid. This is especially true in the post-September 11 world. The
immigrants would help share their faith in their home culture in a manner that
would be culturally relevant and in offensive to the people. Those who are
already Christians among the immigrants can be discipled and equipped as
missionaries to their respective countries and beyond. This is already
happening in
The wave
of immigration, which began in the early 1990s, is changing the face of
While
it is true that many of these congregations have a majority of their members
drawn from
In
the area of Greater Cincinnati, while none of the evangelical churches is
actively involved in reaching out to the West Africans, the Catholic Church is
aggressively involved in reaching out to the West African immigrants. The
Catholic Church in Greater Cincinnati, in conjunction with other Catholic
dioceses all over the
Evangelical churches could learn from
these examples because reaching the immigrants in general will help to reach
out to the diverse population in both the
Conclusion
There are
other possible missiological implications that could be drawn from the West
African worldviews but, so far, the implications noted are those necessary for evangelistic
outreach, and for presenting the claim of Christ to the immigrants and others
with identical worldviews. It is clear from the implications that ministering
to the West African immigrants will be challenging, especially in terms of
relationship, because it will be time-consuming. However, the joy and
possibility of viewing the new converts as potential partners in global mission
make the effort a worthwhile missiological venture.
[1]Emetuche, Okwudiri
Damian. ¡§An Analysis of Worldviews of West African Immigrants to Greater
[2]Paul G. Hiebert and
Eloise Hiebert Meneses, Incarnational
Ministry:
[3]John S. Mbiti, African Religions and
Philosophy, 2nd ed. (London: Heinemann, 1969), 16-17.
[4]Interview with Sam Roberts, ¡§More
Africans Enter
[5]LaNette W. Thompson,
¡§The American Worldview: How It Impacts Our Ministry,¡¨ in The Strategy Network
[on-line]; accessed 22 July 2006; available from http://www.newway.org/
strategy network/worldview.htm; Internet.
[6]Charles H. Kraft, Christianity in Culture: A Study in Dynamic
Biblical Theologizing in Cross-Cultural Perspective (Maryknoll, NY: Orbis,
1979), 147-50.
[7]Howard Gardner, Changing Minds: The Art and Science of
Changing Our Own and Other People¡¦s Minds (
[8]Roberta M. Gilbert, Extraordinary Relationships: A New Way of
Thinking about Human Interactions (New York: John Wiley & Sons, 1992),
3.
[9]J. Christy Wilson, The Christian Message to Islam (New
York: Fleming H. Revell, 1950), 7.
[10]Ibid.
[11]George W. Braswell Jr., Islam: Its Prophet, Peoples, Politics, and
Power (Nashville: Broadman & Holman, 1996), 113.
[12]Ibid.
[13]Phil Parshall, Muslim Evangelism (
[14]Eugene Nida, Customs and Cultures: Anthropology for
Christian Missions (Pasadena, CA:
William Carey Library, 1979), 198.
[15]Ibid.
[16]¡§Senate Democratic
Leadership Blocks Sen. Inhofe¡¦s (R-OK) Official English Amendment,¡¨ The
ProEnglish Advocate [on-line]; accessed 23 February 2007; available from http://www
.proenglish.
org /may2006.htm; Internet.
[17]Ibid. Zogby
International is a polling, market-research, and information-service agent. For
more about its polling and other market-related research, see on-line
http://www.zogby.com/; Internet.
[18]Gabeyehu Adugna,
¡§African Immigration in Modern Era¡¨ [on-line]; accessed 25 February 2007;
available from http://oriole.umd.edu/~mddlmddl/791/communities/
html/africanmd.html; Internet.
[19]Donal B. Cruse O¡¦Brien, Symbolic Confrontations: Muslims Imagining
the State in Africa (
[20]Kraft, Christianity in Culture, 171.
[21]William Carey, ¡§An Enquiry
into the Obligation of Christians to Use Means for the Conversion of the
Heathens,¡¨ in Perspectives on the World
Christian Movement: A Reader, ed. Ralph D. Winter and Steven C. Hawthorne (
[22]Nida, Customs and Cultures, 222.
[23]John Stott, The Contemporary Christian (Leicester:
InterVarsity, 1992), 337.
[24]Ibid.
[25]John Steward, ¡§Holism,
Biblical,¡¨ in Evangelical Dictionary of
World Missions, ed. A. Scott Moreau (
[26]Ibid.
[27]Ibid.
[28]Douglas McConnell,
¡§Holistic
[29]John Cheyne, ¡§Strategies
for Humanitarian Ministries,¡¨ in Missiology:
An Introduction to the Foundations, History, and Strategies of World Missions,
ed., John Mark Terry, Ebbie Smith, and Justice Anderson (Nashville: Broadman
& Holman, 1998), 517.
[30]Ibid.
[31]Ibid.
[32]Ibid., 518.
[33]Stott, The Contemporary Christian, 340.
[34]Michael Pocock,
[35]Rene Padilla, ¡§Holistic
Mission,¡¨ an occasional paper delivered at the Lausanne Committee for World
Evangelization in Pattaya, Thailand, 29 September to 5 October 2004, 18
[on-line]; accessed 13 October 2005; available from http://www.
community.gospelcom.net/ lcwe/ assets/lop33_194.pdf; Internet.
[36]Ibid.
[37]Ibid.
[38]Ibid., 19.
[39]¡§Evangelism and Social
Responsibility: An Evangelical Commitment,¡¨ 8 [on-line]; accessed on 13 October
2005; availablefromhttp://community.gospelcom.net /printable_ template .jsp?
show_ print=no&backPageID=14; Internet.
[40]Ibid.
[41]Ibid.
[42]James A. Patterson, ¡§Liberal Theology,¡¨
in Evangelical Dictionary of World
Missions, 572.
[43]Ibid.
[44]¡§Evangelism and Social
Responsibility,¡¨ 8.
[45]Samuel Escobar, The New Global
[46]Ibid., 145-46.
[47]Pocock, Van Rheenen, and
McConnell, The Changing Face of World
Missions, 145.
[48]Ibid.
[49]Stott, The Contemporary Christian, 337. See
also R. K. Orchard ed. Witness in Six
Continents (London: Edinburgh House Press, 1964), 157, and W.A. Visser¡¦t
Hooft in Norman Goodall ed. The
[50]Stott, The Contemporary Christian, 337.
[51]Norman E. Thomas, ed., Classic Texts in Mission & World
Christianity (
[52]Harvey T. Hoekstva, The World Council of Churches and the Demise
of Evangelism (Wheaton, IL: Tyndale, 1979), 91-97.
[53]David J. Hesselgrave, Planting Churches Cross-Culturally: A Guide
for Home and Foreign Mission (Grand Rapids: Baker, 1980), 20. See idem, Planting Churches Cross-Culturally: North
America and Beyond, 2nd ed. (
[54]Donald A. McGavran,
[55]Ibid.
[56]Rene C. Padilla,
[57]Ibid., 41.
[58]Padilla,
[59]Benigno Beltran, ¡§Toward
a Theology of Holistic Ministry,¡¨ in Serving
with the Urban Poor, ed.
[60]Ibid., 180.
[61]Ibid.
[62]Stott, The Contemporary Christian, 249. Note
that all the questions to which John Stott responded are written in italics for
emphasis.
[63]Ibid., 249-52.
[64]J. H. Bavinck, An Introduction to the Science of Missions,
trans. David H. Freeman (Phillipsburg, NJ: Presbyterian and Reformed, 1960),
90.
[65]Ibid.
[66]Ibid., 91.
[67]Arthur F. Glasser et
al., Announcing the Kingdom: The Story of
God¡¦s Mission in the Bible (
[68]Ibid.
[69]Ibid.
[70]Stott, The Contemporary Christian, 343.
[71]Ibid., 345.
[72]Mark R. Gornik, ¡§Doing
the Word: Biblical Holism and Urban Ministry,¡¨ in The Urban Face of
[73]Ibid., 192.
[74]McConnell, ¡§Holistic
[75]Ibid., 448-49.
[76]Stephen Neill, Creative Tension (London: Edinburgh
House Press, 1959), 81. For more discussion on the subject, ¡§Is everything
mission?¡¨ see David J. Bosh, Transforming
Mission: Paradigm Shifts in Theology of Mission (Maryknoll, NY: Orbis
Books, 2003), 511-19; and Vinay Samuel and Chris Sugden, eds., Mission as Transformation: A Theology of the
Whole Gospel (Irvine, CA: Regnum, 1999), 225-35.
[77]Charles Van Engen,
¡§Church,¡¨ in Evangelical Dictionary of
Missions, 192.
[78]Ibid.
[79]Ibid.
[80]Steve Atkerson and Tim
Wilson, ¡§I Will Build My Church,¡¨ in Toward
a
[81]Ibid., 65.
[82]Ibid.
[83]Ibid., 66.
[84]Ibid.
[85]Ibid.
[86]Ibid., 67.
[87]Nate Krupp, God¡¦s Simple Plan for His Church and Your
Place in It: A Manual for HouseChurches (Woodburn, OR: Solid Rock., 1993),
19.
[88]Ibid.
[89]Ibid., 20.
[90]Ibid.
[91]Arthur L. Foster,
¡§Dimensions of
[92]Ibid.
[93]Lois Barrett, Building the
[94]Ibid.
[95]Robert Banks and Julia
Banks, The Church Comes Home
(Peabody, MA: Hendrickson, 1998), 107.
[96]Ibid.
[97]Ibid.
[98]Wolfgang Simson, Houses That Change the World (
[99]Ibid.
[100]¡§So What Is a
[101]Simson, Houses That Change the World, 81.
[102]Felicity Dale, ¡§House
Church
[103]Krupp, God¡¦s Simple Plan for His Church and Your Place in It, 93-94.
[104]Simson, Houses That Change the World, 144.
[105]Kofi Asare Opoku, West African Traditional Religion
(Jurong, Singapore:
[106]Resource Flows to
[107]Reconnecting with
[108]Ibid.
[109]Ibid.
[110]Bob Finley, Reformation in Foreign Missions (
[111]¡§Black Immigrant
Churches in the
[112]Ibid.
[113]¡§Kingsway International
Christian Centre Worship¡¨ [on-line]; accessed 1 March 2007; available from
http://www.kicc.org.uk/our_church.asp; Internet.
[114]Donald Kerwin,
¡§Migration Information Source,¡¨ Migration Policy Institute [on-line]; accessed
1 March 2007; available from http://www.migrationinformation.org; Internet.