Guest post

Introducing Sam

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Kia Ora team.

Sam here, and I feel very privileged and excited to be a part of the NZCMS internship, heading over to Kenya and interning with Nairobi Chapel. I will be in Kenya for three months as I experience African culture and intern at the Nairobi Chapel Church. I will learn what it means to be an effective disciple of the Lord while being trained and taught in various areas of ministry.

I have lived in scarfie land (Dunedin) for the last 12 years, doing high school and then heading along to the university here. Currently, you will find me at Emerson’s brewery In Dunedin, helping brew and craft the finest beverages. However, where I find my joy and passion is not in beer but in following the Lord, experiencing him deeper and becoming more like him. I love people and hearing their stories. I also have a big passion for worship and love the closeness it brings me to the Lord. I hope that I will be able to further both of these passions throughout my internship.

The reason for Africa and an NZCMS internship? Last year I felt a very strong calling that the Lord was saying I needed to surrender and give up my pride, time, skill, and money and to put him first. I’ve always loved experiencing new cultures, Africa seemed like the ideal place for this and God’s hand was on this decision.

I pray that my time in Nairobi will grow my relationship with the Lord and that I can be used to help and minister to others.

Finally, I pray that I will pass on what I learn and will be able to bring back the skills that I have gained to train and equip others. I’m really excited for what the future holds and what the Lord has in store for me.

Manaaki Mission Motivations: The Power of Hospitality (Intermission – Issue 35)

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What Aotearoa New Zealand’s bi-cultural journey can teach us about our mission among the nations.

Māori culture is a hospitality culture. We have a whakataukī (proverb), He tangata takahi manuhiri, he marae puehu — If people abuse or disregard their guests, their marae will be dusty. There is a play on words here with reference to the marae. It could refer to the marae ātea, the public forum or open area in front of the wharenui (meeting house) where visitors are met in a pōwhiri (welcoming protocol), but it is more properly understood as a verb to mean being generous or hospitable. Their hospitality will be dusty. In other words, shameful.

Integrated Foundations

In order to understand something of the Māori perspective of Te Tiriti o Waitangi and the intercultural responsibilities of each party to that covenant, we need to appreciate some of the kaupapa (foundational values) of te ao Māori (the way Māori view the world) and its resulting priorities.

Culture is a complex concept. For Māori, cultural values are deeply integrated with each other and inseparable, making it impossible to discuss one aspect without inferring its relationship with our entire way of understanding the world. A life essence permeates it all, connecting all things to each other. Christians must not dismiss this view as pagan, animist or pantheist. Those terms are just modern Western constructs. No, Christians should readily attest to the life essence of all things, rooted in the very story of creation itself, a result of the utterance of the Word (John 1:4) and reverberating with Christ, in whom all things hold together (Col 1:17).

To develop healthy intercultural relationships from and within Aotearoa New Zealand it is helpful to understand the genesis of our bicultural foundation. To understand our bicultural foundation we need to comprehend our covenantal obligations under the Tiriti o Waitangi. To comprehend the intention of Te Tiriti we need to appreciate how Māori view hospitality (marae). To appreciate the values of hospitality for Māori we need to grasp the underlying concept of manaaki. Grasping manaaki will also help us better work out our participation in God’s mission in this world since Christ is the ultimate manifestation of manaaki.

Reinforcing Mana 

Māori concepts have many shades of meaning depending on the context in which they are used. Manaaki is one such concept-word. The Māori Bible translates as manaaki Hebrew words like berakah and the Greek eulogia (both translated as “blessing” in English). In my doctoral research, manaaki was explained to me by Māori Christian research participants as, “to āki (encourage or lift up) the mana (esteem, respect, honour, life essence) of another”.

Mana is core to understanding mana|āki and it is grossly underappreciated in our common usage. We could argue that mana is one of a handful of reinforcing rods that run through the foundations of a Māori view of the world. To see mana as merely honour or respect is to treat it very superficially. We do not have sufficient space here to do justice to the complex spiritual roots beneath the surface that emerge as mana. Suffice it to say, it is deeply compatible with a Biblical view of reality being created by God’s Word and breath.

Mana is the evidence in a person of their life essence and spiritual virtues. Pākehā would call it a person’s psycho-emotional make-up, preferences, strengths, and talents. Mana is a person’s charisma in the spiritual sense—our divine grace. Mana is the manifest evidence of all these things at work through all that a person is and does in relationship with others. For Māori, and no doubt many other tribe-oriented societies, a person’s mana is recognised by their community and ascribed to the person by the community—you cannot claim it for yourself. You can do things that affect the community and lose mana and you can do things for the community and gain mana. The more mana you are recognised for, the higher standing you have in the community. Mana is therefore relational currency, and a highly prized and defended treasure it is at that.

A Platform For Many

And so we come to Te Tiriti. There is no doubt in my mind that our Māori forebears understood and signed Te Tiriti as an act of manaaki. As a relationship-forming protocol. They extended hospitality to the British Crown on a national level, viewing the signing of Te Tiriti in a similar way that a hongi (nose press) seals the relationship at a pōwhiri on a marae. Māori leaders elevated the mana of the British visitors by extending them hospitality, allowing all those represented by the authority of the Crown to come in and treat the land as their home (but without ownership, for that was largely a foreign concept to Māori at the time). The offer of co-residence came with full expectation that the new settlers would do so guided by the ethics of the tangatawhenua (people of the land), just as you would expect to do on a marae. The British clearly did not see things the same way and used their mana against the people of the land, thereby losing mana in the eyes of Māori.

Most of us are well aware of how the relationship went bad. My aim is to emphasize why the relationship was formed in the first place. It was an act of generosity and hospitality, NOT an act of surrender in the face of a greater power. In the creation of the (enduring) covenant we know as Te Tiriti o Waitangi we have an agreement between two peoples: the tangatawhenua and the British Crown. That is why we call the relationship a bi-cultural one, but this is actually inappropriate terminology because the British Crown represents many cultures. Even in 1840, when Te Tiriti was covenanted, the British Empire ‘represented’ the Australian, Canadian, Indian, East and Southern African, and some Middle Eastern, Asian and Pacific Island indigenous peoples. How much our Māori Chiefs understood about the reach of the British Empire we cannot know, but they knew Queen Victoria was the head of a very large, multi-cultural domain. Te Tiriti therefore included all who would come under the auspices and rule of that empire, as permitted by the Queen’s delegated authority here—the Government.

The Government of Aotearoa New Zealand now represents the Crown in extending permission for migrants to come and settle in our land. To an extent, this is the Government’s right under Te Tiriti. Te Tiriti allowed them to govern and hold rule of law over those entering the land on the basis of the hospitality of the Crown. Māori were to retain their own sovereignty and co-reside in the land with a rule of law compatible with the Crown’s. But we all know how that has worked out in reality to date.

A Foundation To Build On

Māori may have had our hospitality abused by the Government and its settlers but that does not dismiss the power of hospitality as a deeply spiritual discipline. Christ had His hospitality abused by Jewish powers and Roman law as He held out an invitation to enter His Kingdom. As the Father sent the Son, so we are sent into the world (John 18:18) to extend Kingdom hospitality to those willing to come in. Your mission, should you choose to accept it, is to provide the very best manaaki you can to those seeking a place of peace where they can fully be who God has made them to be. This is our intercultural responsibility under Christ’s New Covenant. We must not let Jesus find our marae dusty. (Philippians 2:1-11)

Questions To Consider

How willing are you to extend hospitality to a stranger and open your home to them? What motivates you most when facing a stranger: fear of being abused, or the desire to esteem others in love, regardless of the potential cost? In what ways would mission ventures as we know them need to change for us to shift from condescension (imposing ourselves to give something we feel they lack) to mutuality (interdependent development)?

 

Exploring today’s missional issues from a variety of angles and contexts, the Intermission publication will equip you and your group to engage with God in your community and beyond. 

Each Intermission article will be uploaded periodically and can be found online at nzcms.org.nz/intermission. Alternatively, to receive the physical copy, feel free to email us at office@nzcms.org.nz or call us on 03 377 2222. 

The stories of those who come to us (Intermission – Issue 35)

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There is a need literally three metres outside the doors of our church. Every day hundreds of students walk past. So many have come so far to be here but they don’t seem to have anyone who cares about them. They fall into a world where there is only a lecture theatre, a shoebox apartment and the internet.

I’ve always admired how international students can take the risk (and expense) of leaving their home, family, friends and everything they know. They are young and come to better themselves in a place where everything is new and different – people, culture, food and even simply trying to communicate are all things they need to get used to and learn.

Sometimes the pressure can be intense. Tim, a successful Chinese honours student we know, was the only one from his village who had ever gone to university. Tim’s study cost so much and was so important that his father back home decided not to tell him he was dying of cancer. By the end of the year, it was too late and Tim’s father was gone.  The same thing happened for a dying brother of a young Iranian postgraduate student. I know an Indian student whose parents sold their house to get him here.

You get the idea of the sacrifices many make to be here in New Zealand. And you can begin to understand that there are cultures that think and do things differently to the way Kiwis do. In that difference, we can find the joy of intercultural engagement in Christ. I don’t believe Jesus is interested in us either conforming others to our image or living in our own separate worlds like marbles in a bag – in the same place but completely disconnected. I believe scripture affirms that while we are made distinctively within our own cultures, those worlds are made to overlap to the glory of God and the benefit of all.

The results of engagement

St Paul’s is a central city Auckland church, situated between two universities on one side and student accommodation blocks on the other. We tried not to overthink what we saw. We prayed and decided to find a day to open the doors of the church, invite people in and do a simple meal of soup and cheese toasties.

Our small volunteer leader’s group talked to others and the team grew. Six years after opening the doors, we have a leadership team of around 25 people from at least 8 different Auckland churches. On a normal Wednesday lunch, around 120 people come through the doors. People from China, Iran, India, Japan, Colombia, Chile, Indonesia, Nigeria, Rwanda and Russia gather to eat and meet informally. 

We always pray that we can make known the love of Jesus, whether it’s by making a sandwich, sharing a smile or letting someone know the good news. Over time, many have come into contact with a group who think Jesus is real and can be trusted in real life. Intercultural connection in Christ is not rarefied air for specialists. It is basic human kindness for those who are guests in our country. We help with CV’s, give people lifts, teach English and piano, go tramping and skiing. We make good friends. Sometimes it’s hard on the heart as most eventually return home. But some take a new faith in Jesus back with them!

Needless to say, we’ve had some pretty significant disappointments and failures along the way. But we kept going. Now, in addition to the meals we provide, around 25 people regularly come to a weekly pizza and Bible study night we run. We let people look at the Bible for themselves and ask them open questions to enable them to engage. We pray. A core group of people have put their faith in Jesus and want to grow. We are currently planning our first discipleship weekend. They will be the leaders in future.

Here are some comments I’d like to finish with. As well as love for Jesus and neighbour, I think there are some key ideas underlying what we do.

Key ideas to consider

Dignity:

The person God puts in front of me is a human being with his or her own story, loves, dreams, fears and challenges. Faltering English doesn’t change that. Let’s not treat people like children and pat them on the head simply because New Zealand is new to them.

Understanding:

I need to be patient and listen and learn to see the world through other eyes. Interaction with different cultures brings strange worlds of ideas, behaviours and foods that may initially make no sense or even repel me. It might make me impatient. But without that understanding of the other world, I will introduce someone to the saviour of only my world and culture. The real world of the one I am sharing with will remain largely untouched. If I persevere in listening to the person God has put in front of me I might be able to see past the strange symbols and concepts and come to appreciate what they understand a person to be, and how they are related to both their family and the unseen world. Finally, they may begin to let me into the dark places of their world – things that make them ashamed, anxious or despairing.

Enriching:

When I am patient and listening and understanding, I will begin to see the Lord and Saviour of the other person’s world. I will see Jesus in a new way I’d never seen before as He meets the needs and aspirations of that person. I will begin to worship and proclaim Jesus in a new and fuller way in terms I’m only just beginning to understand. The Lord will have led me into a fuller and deeper worship of Him through an intercultural engagement with someone who has become my brother or sister. That is why we need intercultural engagement. 

Exploring today’s missional issues from a variety of angles and contexts, the Intermission publication will equip you and your group to engage with God in your community and beyond. 

Each Intermission article will be uploaded periodically and can be found online at nzcms.org.nz/intermission. Alternatively, to receive the physical copy, feel free to email us at office@nzcms.org.nz or call us on 03 377 2222. 

What is Intercultural Engagement? (Intermission – Issue 35)

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I am partial to a good Sri Lankan curry – and I’m slowly learning how to make them. I line my curry leaves, cumin, cardamom, chilli, cinnamon and mustard seeds up on the bench. I grind and mix them with the other ingredients and then simmer them all together. Finally – and often salivating from inhaling the aroma – it’s time to eat. Delicious!

 What is Intercultural engagement?

Intercultural engagement is a bit like the spices in a good curry. It’s incredible how a small amount of any spice can add flavour to an entire dish. But a concoction of spices simmered together can produce an incredible flavour; one with a richness and depth that no single spice can produce. It’s still possible to pick out the distinct notes of each spice. If anything, the contrast with the other spices complements and enhances their flavour. Together, they have been transformed into something else.

All analogies have limitations – and this one is no different – but, I think it does help to explain what we mean by intercultural engagement. Culture is something to be celebrated. Intercultural engagement recognises and honours the differences and commonalities between cultures, and values the contribution of each culture. Intercultural engagement takes place through respectful, authentic interactions that allow each person to be shaped by the others and in the process each is transformed to produce a depth and richness that wouldn’t be possible without the “other.’’ It isn’t a dilution of culture. In the same way that “iron sharpens iron”, intercultural engagement helps to draw out the best of every culture while making us more aware of our own cultural blind spots so that everyone benefits from the gifts that each has to contribute.

What about multicultural or cross-cultural?

We often find ourselves in multicultural or cross-cultural situations. Multicultural situations are an important first step that can provide the basis for intercultural engagement to flourish. Multiculturalism itself doesn’t require any interaction between different cultures. It simply means that there are multiple cultures present and acknowledges the diversity between them. In other words, all the spices are lined up on the bench but they haven’t actually been combined together…yet.

Likewise, done well, cross-cultural engagement becomes intercultural engagement. The term cross-cultural can sometimes reinforce an ‘us’ as the ‘givers’ and ‘them’ as the ‘receivers’ attitude. It can be hard where we are in the majority, or in positions of privilege or power to receive the gifts that others have to offer and for us to allow our own way of being and doing to be indelibly changed in the process. Cross-cultural engagement doesn’t have to be that way! Interculturality recognises reciprocity. No single culture is the ‘norm’; every culture is both giver and recipient.

A biblical analogy

Perhaps the best and most well-known biblical analogy for intercultural engagement is the image of the Body of Christ in 1 Corinthians. The church itself is meant to be the ultimate expression of intercultural engagement! The church is the united body of Christ where the difference inherent to each part of the body is essential to the functioning of the whole body. Each part must share a life-in-mutuality and solidarity with others, ensuring care, honour and protection of the most marginalised. It is this body that is the lived expression of unity in Christ.

When our own identity is founded in Christ, we aren’t defensive about our own inadequacies. Nor are we threatened by difference. Instead, we embrace ‘others’ as fearfully and wonderfully made. It’s only once we acknowledge the essential part of each member of the Body that we can flourish, growing into the fullness of Christ. God’s mission is to reconcile all things to one another and himself and the church, as Christ’s body, is meant to be a witness to all of humanity of the reconciling love and grace of God. An intercultural church is good news to a world fractured along cultural divides!

Using our imagination

What might an intercultural church look like? Intercultural engagement is dependent on relationship. Like the spices mixing together, or the parts of the body working together, it is the interdependent relationship that forms an intercultural community. Relationship is one of the best places to discover others’ strengths and gifts (and our own inadequacies and blind spots). We cannot be satisfied with being multicultural or cross-cultural in our church contexts or in the way we do mission. We have to get close enough to those who are different from us for authentic, reciprocal relationships to form.

Imagine a church where everyone’s gifts were known and utilised and where those with power and privilege empowered those from minority groups. Maybe there would be a roster of preachers from diverse cultural contexts. Maybe different languages would regularly be used for scripture readings and prayers. Maybe worship would be led by a variety of people using the style and music from their own cultural background. Maybe leadership would increasingly reflect the diversity within the church. Imagine this church engaging ‘interculturally’ in its local context. People from different cultural backgrounds would know that they are welcome and that this church, Christ’s body, is a place where they have value, can belong and can contribute because of, rather than in spite of, their differences.

Final thoughts

As the Body of Christ, we must learn how to engage interculturally within the church and in our communities. Like a good curry, it will require some simmering for the flavours to develop – we will need love, grace, patience and perseverance. But as we allow ourselves to be transformed into the fullness of Christ, the end result promises to be the best that God has for us. 

Questions to consider:

What might be some steps that can help a church community move towards becoming intercultural? How do you personally identify yourself culturally? Where are you from? What are the cultural influences that have shaped you? How can you learn from those who are culturally different from you in your context? How can you encourage them to use their gifts?

Recommended resources for further reading 

Dan Sheffield, The Multicultural Leader: Developing a Catholic Personality, Clements Publishing, 2005

Jay Ruka, Huia Come Home, 2007

Mark Lau and Juan F. Martinez, Churches, Cultures and Leadership, IVP: Illinois, 2011

Miroslav Volf, Exclusion and Embrace, Abingdon Press, 1996

Rosemary Dewerse, Breaking Calabashes, MediaCom Education Inc., 2013

Sandra Maria Van Opstal, The Next Worship: Glorifying God in a Diverse World, IVP, 2016

Soon-Chan Rah, Many Colours: Cultural Intelligence for a Changing Church, Moody Publishers, 2010

 

Exploring today’s missional issues from a variety of angles and contexts, each edition of the Intermission magazine will equip you and your group to engage with God in your community and beyond. 

Each Intermission article will be uploaded periodically and can be found online at nzcms.org.nz/intermission. Alternatively, to receive the physical copy, feel free to email us at office@nzcms.org.nz or call us on 03 377 2222. 

Chelsea’s stories

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Last month we had the pleasure of hearing Chelsea speak of her time in Uganda as part of her Missions Internship with NZCMS in 2017-2018. Below is a summary of some of the stories and reflections she shared. 

An Introduction with Lucy

Chelsea’s best friend in Uganda was Lucy. Lucy has a disease which usually takes a person’s life by the age of 7. She is now 33 years old and is almost a walking miracle. However, her life isn’t exactly simple and she isn’t able to work due to her illness. Lucy was just one of many people Chelsea met in Uganda and, by the end of this story, you’ll know how powerful an impact she has had on Chelsea’s life and faith. But before we continue Lucy’s story, let’s journey through some other adventures Chelsea had through her Internship. 

Getting through the checkpoint

Chelsea sat on her ‘boda’ (motorbike taxi) as they flew down the dusty roads, flying past the endless farmlands and beautiful clouds of butterflies. Nervous energy crackled in the air as Chelsea and Nick drove towards a checkpoint. They needed to get to a village called Apaa but there was a high chance that they would be turned away at the checkpoint.

With them was a fantastic young nurse who, with a box full of medical supplies, was travelling with them to get the abandoned health clinic back up and running. The last staff member had been forced to flee because of the local conflict. The impact of this conflict has been slowly displacing thousands of the locals, most of whom are very poor and cannot afford to leave the only home they had ever known. It was very important that the nurse and supplies made it to Apaa otherwise the healthcare ramifications for the locals could be tragic.

Finally, they arrived at the checkpoint. The drivers slowed down to be checked, holding their breath and waiting for the guards to call out. However, incredibly, they noticed that the guards at the roadside were asleep! Without any challenges, the team’s boda drivers drove straight through as fast as they could.

When they arrived at the village, a woman immediately came to them, ecstatic that they were there. She had two sick children. Any other clinic was either too far away or too expensive for her to reach. As they began cleaning up the clinic talking to the locals, it was evident that the land conflict was extremely tough yet there was absolutely no way that the locals would leave unless, in their words, “They were dead”.

When the team left Apaa, they couldn’t help departing with a sense of worry for the people there, unsettled by the news they’d heard and what would become of the people in that area.

As part of here Internship, Chelsea stayed with NZCMS Mission Partners, Nick and Tessa, in their local community for two months. She said that the time she lived there was just a taster of what a Missionary’s life looked like. But it was two months of life-changing moments that consistently stretched and grew her faith. She would often find herself asking “Where is God in this situation?” or on a different day “God is so present here!”

Breaking into a refugee camp

“The worst they could do is get you arrested, and we’ll sort that out later if that happens.”

Quoting Nick’s words brought a laugh from the CMS Support Group that Chelsea was speaking at. During her time in Uganda, she wanted to visit a refugee camp, however, Nick was busy that day. Of course, he had no qualms at all about letting Chelsea loose to find her own way there!

She was warned to keep a low profile when entering the camp and to stay away from the camp authorities who might not be happy to see her there. If she was found, of course, he said she’d either be kicked out or arrested. This didn’t seem to be a big issue for him although Tessa was a bit more concerned. In the end, however, Chelsea decided she would go on her own. 

Through bodas, taxis, and hitchhiking, she eventually arrived at the camp, headed round to the back and entered (Hitchhiking is a way many Ugandans make their living and very different to hitchhiking in New Zealand).

The roads were worse than the Christchurch roads in 2011 post-earthquake. In this one refugee camp, 30,000 people were crammed into a space of dusty paths, huts and barren land, interspersed with the occasional small tree. Chelsea made friends with a young man named Richard who walked around translating for her. 

 

She learned that he was trying to save money to support his family, as his father was injured and couldn’t work. After building a farm in South Sudan, the war tore over his region and they were forced to flee and start again. He was hoping to return to South Sudan later that week because he needed to get some papers to be able to work. Chelsea never found out whether he was successful or not.

For three hours Chelsea walked around the refugee camp, meeting many people and hearing their stories. By the end of the day, when she arrived home, the impact of what she’d just seen hit her. The following is a quote from a journal entry she’d written the night she got home from the camp.

“It’s honestly been a very, very heavy day here. I’m always struggling to find hope in such a hopeless place. Tonight I just curled into a ball, and I cried. A camp of 30,000 people, sort of forgotten by the rest of the world. Why could all of this be happening? Why do some people, so full of the need for power or greed …hurt so, so many people? And what do I do…?”

That night, Chelsea returned home full of questions and wondered where hope was. Hope, however, was found in the life of her best friend, Lucy.

A Conversation with Lucy

One afternoon Lucy told Chelsea her story. At a young age, her mum died, and her dad was murdered. She then cared for and raised her two younger siblings who now did not want a relationship with her. Lucy’s story was full of grief and Chelsea specifically remembered the two of them sitting down for an entire afternoon and crying together as they talked.

However, despite all of this, Chelsea remembered hearing Lucy sweeping the compound around their huts every morning. And every morning while she worked, Lucy sang praises to God. And throughout the day, she laughed at a joke or story. Lucy’s singing helped Chelsea have hope that God could help her through anything. And her laugh proved that he was present in every situation, no matter how hopeless it seemed. 

Through Lucy, Chelsea was reminded that God was not the brokenness. And he was not the pain or grief or loneliness either. God was with those in their brokenness. And, through Lucy, Chelsea saw that God could make something beautiful out of something that was broken. That is Lucy’s story. And this is Chelsea’s. They’re both only in the beginning chapters of their lives. And sometimes their lives are not easy. But they both hold onto God because they have faith that he is the hope for all people.

Hebrews11:1

“Now faith is confidence in what we hope for and assurance about what we do not see.”

If you would like to know more about the Internship opportunities that NZCMS provides, we would love to hear from you. visit our Internship page at http://www.nzcms.org.nz/haerenga/ or contact us at internship@nzcms.org.nz

 

 

Memory + Geography = Mission? – An update feature

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During lent our family was engaged in an unusual devotion. Not a devotional, but an act of devotion. Christ and his mission was certainly at the heart of it all, but rather than giving something up we took something on. And it ended up being much bigger than we ever imagined. This lent we were devoted to learning the flags of the world.

It all started when our six-year-old son William, decided to support the NZCMS Valentine’s appeal. Rather than taking the easy way out and washing the car so he could buy a $10 Bible for the Philippines, William was dead set on raising $200 for a sewing machine to help women in South Asia. $200 is a lot of money for a six-year-old boy to find. Even I was a little daunted!  

In our dining room, next to the NZCMS Mission Partner profiles, is a huge map of the world bordered by National flags. William was able to recognise about ten, so we decided that would form the basis of his fundraising efforts. He would then raise the money he needed by asking people to sponsor him for every flag he correctly identified on a Facebook live feed to be run on Easter Sunday. And so William’s ‘Flag-a-thon’ was born. This was a journey William drove himself. He asked us daily to practice flags with him and would also spend his own time going over the flags again and again. We started with an initial batch of around 50 flags and gradually began to add more and more in. Our final number of flags – some National, some Territories, some Protectorates – was a total of 216.

During the six weeks, we spent learning the flags William and I had some amazing conversations about the impact a sewing machine would have on the life of a woman and her family. I’m not sure it’s normal to talk about the intergenerational impact of empowering women, female social status in Islam, or the radical Christian idea that men and women are created to be complementary and equal with a boy still in his first years at primary school, but these are some of the places this journey took us.

Why this interest in mission from a boy who is usually talking non-stop about Pokémon, Beyblades and Fantastic Mr Fox? Well, we’re a family who keeps Mission Partners at the forefront of our prayer time. We aren’t as diligent as we’d like, but NZCMS Prayer Fuel is an important feature of our daily prayer. We summarise the prayer requests for our children, William and Amelia (4). They both know the names of our Mission Partners and where they’re serving. We’ve been fortunate to have some of them over for meals, to hear their stories and learn more about what God is doing through them overseas. So the driver for William’s fundraising was that constant awareness of who our Mission Partners were and how they were sharing the Good News of Jesus.

On the big day, Easter Sunday, William correctly identified 214 of 216 flags, raising a total of $2701.02. That’s not a typo. Two thousand, seven hundred and one dollar and two cents!

So what have we learned on this journey? Firstly, God is gracious and works through surprising people. People from all parts of our lives were inspired and encouraged by William’s heart for the women he wanted to help. Even people who don’t know Jesus got right behind his fundraising efforts. Secondly, God blesses those who labor for him. William worked hard and saw an amazing result (Proverbs 14:23). We’re thankful for the way God has used William to teach us to trust Him more and to show how He abundantly blesses and inspires others for the work of the Gospel.

 

William and his family came into the NZCMS office to hand us the money he had raised in cash. Have a look at some of the photos of this visit below. 

 

 

Where gladness and hunger meet (Intermission – Issue 34)

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“The place where God calls you to is the place where your deep gladness and the world’s deep hunger meet.” (Frederick Buechner, Wishful Thinking: A Theological ABC)

My deep gladness and the world’s hunger

Several years ago a group of my friends chose to relocate our lives to a neighbourhood where the social fabric was wearing thin, with holes and tears in some places. After a year spent praying for the neighbourhood we discerned that the best way to ‘help’ was to move in and become part of the neighbourhood. Early on, one of our team shared this quote from Buechner at our team night. Over the years, a passion for sport led him to start a Sunday afternoon football club for neighbourhood kids and he began to coach local sports teams so that young people who wouldn’t otherwise get the opportunity could not only play sports but also receive mentoring and discipleship. A passion for education and the different people and cultures in our world led him to become a teacher aide and eventually a secondary school teacher specialising in geography. With others, he opened his home to students from refugee backgrounds who had nowhere else to go. None of it was easy for him. But he could have joy amongst the day-to-day struggles because he’d found the sweet spot where his own deep gladness and the world’s deep hunger met.

When I first heard Buechner’s quote and tried to figure out what my deep gladness was, the first thing that came to mind was good food. I felt very unspiritual! Yet, when I think about my ministry in that neighbourhood, it was my love of food (making, eating and sharing it) that was foundational to meeting a deep hunger. No pun intended. God is in the business of satisfying the hungry with good things (Luke 1:53), and in opening our meal table we were able to join him in this task. Bellies were filled. But equally, loneliness and isolation were eased? and desire for connectedness and belonging satisfied.

In the early days, our family celebrations became opportunities to bring people from every part of our community together. Over food, friendships were formed between people who might never have otherwise met or only met in adversarial settings: migrants and former refugees, self-identified gangsters and ‘streeties’, religious leaders and social service providers, Christians, Muslims, agnostics, law-makers and activists. For that season our call to ‘go’ was actually to stay home and reclaim the kind of hospitality (literally “love of strangers”) described in the gospels (Mark 2:13-16; Luke 14:12-14, 19:1-10; Matt 25:35-36). In doing so we were privileged to experience the richness of God’s banquet table and to invite others to experience the goodness of God’s Kingdom.

When the going gets tough

Following God’s call is not always easy. It does not always include happiness, security or comfort (Matt 16:24-26). However, there are many things that help to sustain us in our call when life gets difficult. One aspect that offers sustenance is the joy to be found at the intersection of our passion and God’s mission. Straight out of university, I volunteered as a lawyer in South Asia to help rescue people from modern-day slavery. It was hard, gruelling work. The pursuit of truth and justice is part of my hardwiring so when freedom and justice for victims seemed elusive, living in the intersection of my passion and God’s mission helped sustain me as we waited for God’s kingdom to break through.

A few years later some of us started a social enterprise cafe that helped equip young people who weren’t in education, employment or training. I did the baking and helped mentor the young women. It was a different type of hospitality than that practised in the gospels, but one that had potential to provide economic and social justice for those who might otherwise get left behind. All twelve young people who completed their work experience with us successfully transitioned to paid employment and a few years later we can see the fruitfulness of the investment in many of their lives. It was physically exhausting and financially draining (we were only open a year and had some debt to pay back), but in the midst of a painful and challenging season, we knew that we were at the place where our deep gladness and the world’s deep hunger met.

How to find your call 

So how do we discern where God is calling us to? Buechner helpfully writes: “There are all different kinds of voices calling to you, all different kinds of work and the problem is finding out which is the voice of God, rather than that of society, say, or the super-ego or self-interest. By and large, a good rule for finding out is this: The kind of work God usually calls you to, is the kind of work (a) that you need most to do, and (b) that the world most needs to be done…

If you really get a kick out of your work, you’ve presumably met requirement (a), but if your work is writing TV deodorant commercials, the chances are you have missed requirement (b). On the other hand, if your work is being a doctor in a leprosy colony, you have probably met requirement (b), but if most of the time you are bored and depressed by it, the chances are you’ve not only bypassed (a) but you probably aren’t helping your patients much either…”

How kind it is of God to call us to serve His Kingdom in ways that are life-giving for us too. If you find yourself pouring out for the sake of God’s Kingdom but you feel heaviness, bitterness and the weight of your sacrifice and service overwhelming you, then perhaps you need to consider whether you’re serving where God has called you. Conversely, if you already love what you do but struggle to answer how it is advancing God’s mission, perhaps you need to re-think how you can meet the world’s deep hunger. God’s call always sends us to serve His Kingdom in the world (Matthew 28:18-20; John 17:18, 20:21). What we must learn to do well is to discern the intersection of our passion and God’s mission in every season of our life.

Questions to consider:

What do you think Buechner means by “deep gladness”? How is this different from happiness? What are the things that could be your deep gladness? Where could these meet the world’s deep hunger?

Exploring today’s missional issues from a variety of angles, each edition of the Intermission magazine will equip you and your group to engage with God in your community and beyond. To signup to receive the Intermission in the post, email office@nzcms.org.nz. Intermission articles can also be found online at nzcms.org.nz/intermission.

Shadow and mission (Intermission – Issue 34)

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Guilt. That silent foe that can yell louder than any outside distraction. That internal voice screaming from within that diminishes any joy or life meant to be lived. I’m very conversant with this inner voice. Not so much in words, but in feelings. Not visible to others but always felt. Like a CD stuck on a scratch, jumping, repeating, and skipping over and over. Always heard, it becomes a familiar part of life. In the business, it may fade into the background but it’s always there, following me like a shadow. A guilt shadow.

I grew up as the child of both missionaries and ministers. Most of my childhood was exceptional. I have many wonderful memories and experiences that I find myself drawing from more and more as I grow older. However, like any child, my parents could not control everything in my life, and certainly not how I would interpret different events. Somewhere along the way, guilt crept into my soul. Like a subtle, dark shadow that followed my every move. Guilt for what I did and said. Guilt for what I didn’t do or say. Guilt for how I looked and what I wanted. As a primary aged child, guilt was my constant shadow, blocking the light.

On one level it could simply be due to my personality type and a deep conscience. However, in recent reflections, I have come to recognise it as a tool used so well by the “enemy of our soul”, paralysing me from hearing and following the call of God.

What does this have to do with mission?

For many years as a young adult, I wrestled with this shadow for not being a missionary or in Christian ministry. Instead, my husband and I lived in an idyllic, picturesque country town in South Canterbury. Sure, we were involved in our local church, but I felt guilty that it wasn’t ‘real ministry’. Every time I listened to a visiting missionary or watched something on TV about aid work overseas, the guilt shadow would cloud my vision, hindering me from seeing anything else. In hindsight, I realise I allowed it to be my reason for avoiding God. After all, how could God call me when I was so full of guilt?

Sometime in the midst of this, I read the following passage:

“This is how we know that we belong to the truth and how we set our hearts at rest in His presence: If our hearts condemn us, we know that God is greater than our hearts, and He knows everything. Dear friends, if our hearts do not condemn us, we have confidence before God and receive from Him anything we ask because we keep His commands and do what pleases Him. And this is His command: to believe in the name of His Son, Jesus Christ, and to love one another as He commanded us. And this is how we know that He lives in us: We know it by the Spirit He gave us (1 John 3.19-22).”

The context of this passage is the assurance of salvation as evidenced by our actions of love for each other. This was truly living water for my parched soul. Although my own heart condemned me, I realised that God was greater than any guilt, or false conscience. God alone knew the depths of my heart and my desire to live in love for Him and for others. God also knew that for so long, this desire had been overshadowed by the guilt shadow. 

What you see when the shadow fades

I began to see that the guilt for not doing things in a certain way was actually hindering me from following God’s call to believe in Jesus and to love others. Guilt for not doing was preventing me from doing!

In the light of this truth, the guilt shadow gradually began to fade and my eyes began to see. Loving my husband and teaching my children was ministry. Taking soup and flowers to the new Mum who moved into town was mission. My heart sang when I saw light in my friend’s eyes as we talked about the grace and love of God she had found. I began to sense the smile of God as I helped to clean when a family was moving house or agreed to look after a child while their Mother went to an appointment. The more I spent time with God, and read the Word, the more confidence I felt in the Spirit’s call on me to actively look for ways to show love to those around me.

How often do we sit in guilt for what we are not doing in Africa or Bosnia, when we do not even know the name of our next door neighbour? How often do we forget to see the love and care for the elderly and the sick in our communities as mission and ministry just as equal to working in the slums of Kolkata if God has called us to it? The Spirit whom Christ gave us is the One who calls us to where God’s love can shine the brightest through us! For some, that will be with war victims in Syria. For others, it is with the lonely widow next door or the special needs child at your son’s school. Perhaps the lowest caste of Bangladesh is where the Spirit calls you. Or maybe it is to the professional woman at work who looks immaculate but is eaten alive by regret. The road worker on your street whose son committed suicide last year. The 90-year-old, loyal church attendee who is afraid of death. The enemy revels in believers who stay trapped by the guilt shadow to live a pale, dim version of who they are created to be. But no matter who or where we are, living out the love of Christ is what we’re all called to do.

So I invite you: acknowledge and repent of living under the guilt shadow and remaining paralysed. Ask the Spirit to open your eyes to live in love, whether that’s in your street or on the other side of the world. Wherever you are, if you are living in the love of the Spirit, you can be confident you are living in God’s Mission.  

Questions to consider 

In what area of your life do you feel paralysed by guilt? Ask God to reveal any lies you’ve believed and replace them with the light of his truth.

What opportunities are available for you to reveal the love of God? Ask God to highlight a person or situation to you. 

 

Exploring today’s missional issues from a variety of angles, each edition of the Intermission magazine will equip you and your group to engage with God in your community and beyond. To signup to receive the Intermission in the post, email office@nzcms.org.nz. Intermission articles can also be found online at nzcms.org.nz/intermission.

 

Introducing Ana

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Hello, kia ora, vanakkam, my name is Ana. I am stoked to have recently joined NZCMS as the Intercultural Communities Enabler, in partnership with the Anglican Diocese of Wellington. For me, stepping into this role feels like the next part of the journey that God has been leading me on. I am incredibly grateful for that.

I have spent most of my life living between cultures. I was born in Sri Lanka into a Tamil family and migrated to Aotearoa at the age of one. I grew up in Mt Roskill, Auckland which has a reputation for being one of the most ethnically diverse parts of New Zealand and was involved in a community led development there. After training as a lawyer I spent some time with International Justice Mission in Washington, D.C. and South Asia. More recently, I have been learning Te Reo Māori as I begin to explore what it means to be Pākehā (a person living in relationship with Māori as the tangata whenua). I have also been passionate about mission on the margins from a young age. For the past few years my Scottish husband, Paul and I, have been part of Urban Vision-a missional order of the Anglican Church. We have recently relocated to Whanganui with our son Ishmael as part of an Urban Vision team. Paul and I were both ordained as deacons at the end of 2017.

I am really excited to discern what God is doing among the different ethnicities and cultures in New Zealand and discovering how we, as the church in this place, might better reflect the full diversity of the Body of Christ so that we can receive the integral gifts that each part has to offer.

Children-at-risk as Co-agents

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By Michelle Sheba Tolentino and Susan Hayes Greener.

After the worship service ended on a recent Sunday, Erika spontaneously came up to me (Susan) and asked with a smile, ‘Can I pray for you?’

I replied, ‘Yes, you can.’ I told her about the Second Lausanne Forum on Children-at-risk and mentioned that all the people coming would be working on issues important to children-at-risk.

She said, ‘Let’s pray,’ and then proceeded to pray for me and for all of the participants. She asked for God’s blessings upon us and that we would do good work for children.

Mission with children like Erika

Erika is not one of the adult women from our congregation. Erika is nine years old. She is slim and olive-skinned, with long dark wavy hair that reveals her Middle Eastern heritage. I have watched her pray aloud through every room as a group of us gathered for the blessing of a church family’s home. I have witnessed her rush to the front of the church to lay hands on and pray for people we are sending out for ministry. I have warmed to her smile as she greets me at the door to the sanctuary, offering a bulletin and a cheerful ‘good morning!’ I have rejoiced in her concentration as she passes the offering basket, taking her role as an usher seriously and fulfilling it with dedication and child-like grace. I have also watched with joy as she plays outside, while keeping a watchful eye on the younger children, gently correcting their misbehavior and herding them away from danger.

As a pastoral couple, my spouse and I have received blessing from her prayers. Our church family does mission ‘with’ Erika, as much as we advocate ‘for’ her and ensure that she is ministered ‘to’ through children’s education and discipleship opportunities. Our church family wholeheartedly embraces and listens to Erika.

She is a fortunate child. She is healthy; she goes to school; she lives in a community that has clean water, transportation, medical care, a public library, low crime, and many other systemic supports. She has two stable parents and a loving Christian home. Although her family is experiencing financial stress while her father is in seminary, entering into that place of hardship is an intentional decision and a temporary situation. Erika offers us an image of a thriving child, fully welcomed into the family of faith, co-laboring with all generations in the mission of God.

Children-at-Risk and their place in the Kingdom of God

Yet, not all children are so blessed. Children face great risk in every region of the world:

children live in extreme poverty; children are affected by conflict, violence, and abuse; children are swept up in the refugee crisis; children are trafficked and prostituted; and others face combinations of these and other daunting risks.

Although hundreds of millions of children face risks, each one is much more than a victim or a tragic label. Each child in our broken and messy world is a multi-faceted human being, created in God’s image, endowed with spiritual gifts—a child who can meaningfully participate as a co-laborer in church and mission. The global church is taking notice and rising up to address seriously the importance of children, particularly children-at-risk.

Lausanne Forum

Risks that negatively impact children and their place in the kingdom of God were among the issues addressed at the Second Lausanne Forum on Children-at-risk (CAR) held at Lancaster Bible Institute in Lancaster, Pennsylvania, May 14-17, 2017. The CAR Issue Group gathered 74 specially invited academics, church leaders, theologians, missiologists, practitioners, and representatives from child-focused non-governmental organizations to craft action plans for mobilizing the global church to address issues facing children-at-risk around the world.

We recognize that the move toward action is challenging. It is much easier to talk and write about issues than to mobilize the global church; yet, the CAR Issue Group is dedicated to fulfilment of two of the mandates of the 2010 Lausanne Cape Town Commitment regarding children:[1]

to train people and provide resources to meet the needs of children worldwide; and to expose, resist and take action against all abuse of children.

To prepare for the gathering in Lancaster and to ensure that our work was theologically grounded, participants responded to two major documents: The Quito Call to Action for Children-at-Risk,[2] and Lausanne Occasional Paper 66: Mission with Children-at-Risk.[3] Both documents, produced out of the 2014 Lausanne Consultation on Children-at-Risk, call for the global church to develop collaborative plans emphasizing and acting on mission to, for, and with children-at-risk.

In keeping with the CAR Issue Group’s commitment to child participation in discourse that impacts their lives, we wanted to hear from children-at-risk about what it means for children-at-risk to thrive. Because we could not bring children into our midst during the forum due to ethical constraints, each participant was asked to conduct a listening exercise with children in their ministry contexts so that we could hear their reflections and view their artwork depicting what human flourishing looks like for them. This was a deeply significant and moving experience for those who eagerly shared children’s drawings and writings for analysis and display at the conference venue. Participants were constantly reminded of children’s capabilities and insights, as well as the importance of including their perspectives in action planning.

Each day a time of heartfelt worship and intentional prayer for children-at-risk was followed by meaningful biblical engagement with particular focus on mission with children-at-risk, an area where participants believe the global church to be less proficient. Plenary presentations during the first day reflected upon the Lausanne Occasional Paper from the perspectives of practitioners, theologians, and organizations. Several speakers, who were former children-at-risk, recounted powerful stories of transformed lives as families, churches, and ministries gave greater attention to mission to, for, and with children-at-risk.

The second and third days of the forum focused on working together in the five designated action groups, where each participant committed to taking on personally the tasks necessary for enacting plans. Children-at-risk were at the forefront of all discussions, as groups demonstrated a high value for their input and acknowledged their God-given creativity and wisdom as they developed concrete action steps to address the pressing issues that affect children.

Outcomes

Group 1—Advocacy to the church for children in refugee communities (children on the move): The group plans strategically to educate the church about the perspectives of refugee children by collecting the first-person stories of children through art and interviews. They intend to focus particularly on children with refugee status, and include others ‘on the move’ as well, producing a prayer guide and book for church use.

 Group 2—Amplifying children’s voices: The group is developing a toolkit to be used to help adults in any local church setting to learn to listen to children’s input more effectively. The kit will be coupled with a plan for enhanced intergenerational models for being the church.

Group 3 – Multiplying training programs: The team proposed three important initiatives—creating a platform to share resources between schools and other training organizations; improving communication between seminaries and practitioners; and, finding fruitful materials to translate into local languages.

Group 4 – Regional Lausanne forums: The group will convene conversations regarding best practices for mission with children-at-risk with the goals of educating and inspiring churches in every part of the world for mobilization and collaborative action, starting in the Philippines and East Africa.

Group 5 – Reimagining the children-at-risk paradigm: The group started by sharing life and ministry experiences that caused them to question whether thriving should better be conceived as helping children discover meaning and purpose in their lives. They also recognized the importance of further theological reflection on mission limitations, humility, and failure as ways to better acknowledge how sometimes even our best efforts do not result in the transformation of children’s lives. The group plans to publish theological reflections about these concerns as one part of their action plan.

The forum has achieved an important milestone for the Lausanne Children-at-risk Issue Network in moving from talk to action. Las Newman, Lausanne Global Associate Director for Regions, noted the unusually high level of camaraderie, collaborative spirit, and passion of the forum attendees. We are blessed to gather some of the most influential and committed servant leaders in God’s kingdom working in collaborative partnership with one another, from different parts of the world and across generations, to see God’s heart and purpose unfold in the lives of his precious children in difficult circumstances. We look forward to seeing what each action group accomplishes in the coming year.

The call to minister to, for and with children-at-risk

The church is uniquely positioned to minister to, for, and with children-at-risk because it is present almost everywhere in the world. What changes would need to take place for the church to take seriously the call to minister to, for, and with children-at-risk?

Leadership, from the local church level up through institutional structures, can embrace a high view of children and Scripture so that policies and documents reflect the whole of Scripture, regarding children as fully included in the church. Pastors and church leaders can be offered tools that value children-at-risk, not simply as recipients of service, but as co-agents of mission. Formal and non-formal education are necessary to train pastors to transform thinking about children-at-risk in churches. Churches can examine ways in which they value or de-value children within their own church practices. For example, are children participating in worship, or are they sent away to a separate space for the entire service? Are children participating only in the pews, or are they helping to lead singing, take offerings, say prayers, share testimonies, or in other ways? We can examine how the church intentionally engages in ministry to, for, and with children-at-risk within its community, city, and beyond. How might we be a prophetic voice speaking out on behalf of these children and their families? Are there ways that they might participate with us in ministry? Ministry budgets can be analyzed to determine how much money is allotted to ministry with children and youth, and specifically, children-at-risk. What does your budget say about what you value? Theologies that have sustained and justified violence against children or an attitude that they are somehow ‘lesser than’ adults must be reconsidered. How might church-sanctioned harsh punishment, extreme shaming for ‘sinful’ behaviors, or unrealistic expectations for maturity or perfection perpetuate violence and injustice toward children? We must learn how to identify ‘appropriate participation’ of children, especially in evangelism and social action ministries. We must avoid anything that manipulates, exploits, or coerces children to participate based on adult agendas. Clear child protection and participation policies will help the church minimize risks of exploitation or spiritual abuse.

Now is the time to act! We call the global church to pray for us as we continue to seek God’s wisdom in our work together on behalf of the children-at-risk among us. In addition, we ask others to join us on mission to, for, and with children-at-risk, empowering them to flourish and express their God-given gifts and co-participation in the Missio Dei.

 

Michelle Sheba Tolentino is Catalyst for the Lausanne Children-at-Risk Issue Network. In 2011, she co-founded Made In Hope, a non-profit organization that provides educational and work opportunities to women who have been exploited in modern slavery (human trafficking and prostitution) and prevention of child sex-trafficking in the Philippines. Michelle also serves as Broadcaster and Producer for ‘Okiddo: The 4/14 Kids Show,’ a weekly radio broadcast for children and youth (Far Eastern Broadcasting Company, Philippines) that reaches 500,000 listeners. It was awarded a Golden Dove Award in 2015 by the Broadcasters Association of the Philippines. She also travels internationally to speak as an advocate for women and children-at-risk.

Susan Hayes Greener, PhD, is Catalyst for the Lausanne Children-at-Risk Issue Network and currently serves as Associate Professor of Intercultural Studies at Wheaton College Graduate School. She has worked in human development for over two decades in universities and NGOs, including Trinity Evangelical Divinity School, One Child Matters, Compassion International, Early Head Start, and Yale University. Susan has trained Christian workers from over 50 countries and authored works on children-at-risk and global human development topics, including co-authoring Effective Intercultural Communication: A Christian Perspective (Baker Academic, 2014) and co-editing a special issue on children-at-risk for Transformation (Summer, 2016).

 

This article originally appeared in the September 2017 issue of the Lausanne Global Analysis and is published here with permission as part of the LGA Media Partnership. Learn more about this flagship publication from the Lausanne Movement at www.lausanne.org/lga

 

Endnotes

[1] The Cape Town Commitment, Lausanne Movement (2011), II.D.5, https://www.lausanne.org/content/ctc/ctcommitment.

[2] Quito Call to Action on Children at Risk, Lausanne Movement (2014), https://www.lausanne.org/content/statement/quito-call-to-action-on-children-at-risk.

[3] Mission with Children at Risk (LOP 66), Lausanne Movement (2014), https://www.lausanne.org/content/lop/mission-children-risk-lop-66.