Mary Taught Jesus About Economic Justice

Luke 1:46-56

We have been observing in the Magnificat where Mary speaks freely about her passions and her beliefs. It would be logical to posit that the words she expresses here constitute, at least to some extent, the way she raised Jesus. We have considered her emphasis on: a) praise and obedience to God, b) moral justice, and c) social justice. In this post we will look briefly at economic justice.

Economic Justice (v. 53)

One of the most revolutionary economic laws ever written was the Year of Jubilee that cancelled debt and redistributed the land. Every fiftieth year all land was to be returned to the descendants of its original owners. No families or clans were to be allowed to accumulate great fortunes over time. There is no place in the Scriptures where this law was practiced. Mary’s world was not only dominated by a small group of wealthy families, being wealthy was considered to be proof of God’s smile of approval. Jubilee had not been implemented. The rest of the people remained permanently poor.

She might have said to Jesus as He was growing up, “Remember Jesus, Yahweh loves the poor, and gives them beautiful and valuable things, but the rich He sends away empty. Hold a special place in your heart for the poor. God will never absolve a nation that is content to allow a few to have too much, while others have too little.”

There are many examples of how Mary’s teaching is expressed in Jesus’ ministry. One that stands out occurs during Passion Week as Jesus was standing outside the entrance to the Temple.

Lk 20:45—21:4, ^“While all the people were listening, Jesus said to his disciples, beware of the teachers of the law. They like to walk around in flowing robes and love to be greeted in the marketplaces and have the most important seats in the synagogues and the places of honor at banquets. They devour widows’ houses and for a show make lengthy prayers. Such men will be punished most severely.” As he looked up, Jesus saw the rich putting their gifts into the temple treasury. He also saw a poor widow put in two very small copper coins. I tell you the truth, he said, this poor widow has put in more than all the others. All these people gave their gifts out of their wealth; but she out of her poverty put in all she had to live on.”

It’s entirely possible that the widow who put her last two copper coins into the offering knew that her poverty was attributable to the exploitation of the powerful “teachers of the law,” Jesus had just described.

This possibility suggests that the most significant thing here is not that she gave everything. Jesus seems to be pointing to a deeper issue. In spite of the great economic injury she had suffered at the hands of the people who run the Temple, she still gave everything she had in the offering. This powerless widow understood the principle of giving. She was not giving to the Temple or the “teachers of the law,” she was giving to God. She was determined to be faithful to God, in spite of the injustice she had experienced and the hypocrisy around her.

Ron Sider tells the story about how, one Saturday morning, he was preparing a lecture on poverty; a poor man came into his office and asked for five dollars. “He was drinking. He had no food, no job, and no home. The Christ of the poor confronted me in this man. But I didn’t have the time. I had to prepare a lecture on the Christian view of poverty. I gave him a couple of dollars, but that wasn’t what he needed. He needed someone to talk to, someone to love him. He needed my time. He needed me. But I was too busy.” “Inasmuch as you did it not to the least of these, you did it not unto me.”

It seems to be human nature to ascribe higher value to people of means and to tend to devalue those who have less. The Scriptures are unequivocal; God loves and protects the poor.

Where are we?

What should the Evangelical Church’s attitude toward the poor be?

 

Mary Taught Jesus About Social Justice

Luke 1:46-56

We are looking at what Mary taught Jesus. And we are basing our thoughts on Magnificat where Mary speaks freely about her passions and her beliefs. It would be reasonable to assume that God would pick someone to be the mother of His Son, whose heart, soul, mind, and spirit, were compatible with His own.

E. Stanley Jones, the great Methodist missionary to India in the last century has called the Magnificat “the most revolutionary document in the world.” The third thing Mary taught Jesus was about,

Social Justice (v. 52)

This remarkable teen-aged young woman had not had the privilege of an education. Yet, she was acutely aware of God’s activity in the history of Israel. She knew how God had elevated a young shepherd boy to the throne of Israel, and also allowed foreign rulers to bring down the people and kings of Israel who had neglected the poor, the widows, and the orphans.

Also, toward the end of the Southern Kingdom, Jeremiah told the Israelites time and again that they would be judged if they continued to flaunt their riches and neglect the poor. But they ignored his warnings. When Nebuchadnezzar attacked Jerusalem and took the Judeans into captivity to Babylon, his general Nebuzaradan left many of the poor behind, and gave them the land to farm. God used Nebuzaradan to create justice for the poor at the expense of those who had exploited them.

She would say to Jesus, “remember son, God will judge injustice in the land, and the use of privilege to exploit the poor is a road to disaster. Remember the prophets spoke against a callous attitude toward the disenfranchised.”

As Jesus rode down from the crest of the Mount of Olives on the day of the Triumphal Entry, the crowds were cheering, palm fronds and coats were thrown onto the ground before Him. When he rounded the corner bringing the city into full view, Jesus began to weep. He realized that His Father would judge them for maintaining perpetual injustice in the land, and rejecting Him.

In late 18^th century France, stark disparity between rich and poor resulted in Revolution; rulers were brought down from their thrones. Fifty years later, in England, similar conditions reigned. The Industrial Revolution was in full swing in Europe. People were moving from their farms into the cities, looking to make a living, only to fall prey to the industrial machine. A few robber barons became unimaginably wealthy, but the masses descended into poverty. However, the Methodist movement begun through John Wesley’s ministry championed the education of the poor, passed labor laws, worked to abolish slavery, and historians tell us a bloody revolution was averted.

Today we are in the first stages of a new economic shift from the industry-based economy to an information-based economy. Many people in our country have become unimaginably wealthy, while the poor and middle-class are becoming poorer. This shift will likely deepen before it reverses, and it will probably take a decade or more before it evens out.

In the Nazareth synagogue, Jesus delivered his mission statement as he quoted Isaiah 61:1, “The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners.” As followers of Christ, we need to spend more time thinking and praying about the implications of our role in our society.

How will we live our lives?

What role should the Church take on in our societal transition?

How can the Church add value to the community in which it ministers?

Mary Taught Jesus About Moral Justice

Luke 1:46-56
We are looking at what Mary taught Jesus; and we are basing our thoughts on the Magnificat where Mary speaks freely about her passions and her beliefs. It would be reasonable to assume that God would have picked someone to be the mother of His Son; someone whose heart, soul, mind, and spirit, were compatible with His own. In fact, the contents of her song are reflected in the overall message in Luke’s entire gospel. E. Stanley Jones, the great Methodist missionary to India in the first half of the 20^th century has called the Magnificat “the most revolutionary document in the world.”

The first thing we saw was that she taught Jesus, to obey whatever God said to Him without question, and whatever the outcome to praise Him (vv. 46-49). In v. 51, she taught Jesus to be passionate about…

Moral Justice

Like the entire Jewish community, Mary was aware of the Pharisees and how proud they were of their adherence to their system of rules and regulations. She knew how they would parade around town in their expensive clothes and condemn those who did not rise to their standard of piety. She saw how they aimed their vilest vitriol at the alcoholics, the prostitutes, and the traitorous tax collectors. She saw their pride, and knew that pride was sin.

Mary expressed in the Magnificat that God will oppose and scatter the proud. As Jesus was growing up, I can imagine her saying to Jesus, “remember son, men look on the outward appearance, but God looks on the heart. Whenever you see someone who is seeking to live a godly life, be kind to them and teach them of Jahweh. And remember, Jesus, no matter how popular you become, or if people may want to make you king, keep a humble spirit, and let God lift you up.”

During His ministry, Jesus spent large chunks of time with those who were seekers of God. He found them among the prostitutes, the drunks, the tax collectors, and various other social outcasts. He patiently answered their questions, he ate and drank with them, he laughed and cried with them, and they were transformed by Him. They loved Him and followed Him. The Pharisees, on the other hand, were very critical of Him.

Over the last several decades, our society has been slipping away from a time when social convention was defined by the Scriptures. As our culture becomes increasingly secular and morally permissive, the Church has tended to express disapproval and shun the offending segments of society.

Don’t get me wrong. There are many things in our society that run counter to biblical teaching. I am also certain, that Jesus disapproved of the lifestyles of His audience – but He lived among them, loved them, and taught them a better way. John the Apostle said it best, “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17). Jesus didn’t separate Himself from them and criticize them; He embraced them in order to win them to Himself. He also told them, and us by extension, that just as the Father had sent Him, He was sending us.

If Jesus were here, what would He do?

If Jesus were here, how would the Church react to His ministry?

How do we love and embrace the lost in our communities without endorsing their way of life?

Mary Taught Jesus the Importance of Obedience and Praise

Luke 1:46-56

Mary was in a very real and potentially dangerous situation. She was an unwed expectant mother. The Jewish Law called for young women in that condition to be stoned to death. It would have been easy for her to focus on the social stigma and the personal danger, but instead she kept her attention on what God had said and what he was doing in her life.

Although parental responsibilities are more gender equal today, Mary’s duties as a mother were certainly no different than those of her peers. She wiped her baby’s tears, fed him, whispered hope in his ear, taught him, sang songs to him, and changed his diapers. As he grew, I’m sure she assured him of her love, taught him, nurtured him, and watched over his play, like mothers everywhere.

On a deeper level, there were issues that were important to Mary? What did she teach Jesus during His formative years? God certainly chose her for a reason. It would be reasonable to believe that God would pick someone to be the mother of His Son, whose heart, soul, mind, and spirit, were compatible with His own.

We don’t have many clues, but in Mary’s Magnificat she gives us a small window into the heart and mind of this remarkable teenager who was no older than sixteen or seventeen years old. Her Magnificat has many beautiful and significant sides, all of which belie the age of its author. E. Stanley Jones, the great Methodist missionary to India in the last century has called it “the most revolutionary document in the world.” In it, she speaks freely about her beliefs, her values, and her passions. The first thing she taught Jesus was to…

Obey and Praise Yahweh (1:46-49)

Mary arrived at Elizabeth’s home soon after the angel’s announcement to discover that Elizabeth was six months pregnant. As Elizabeth greeted Mary, she burst into song, “My soul magnifies the Lord and my spirit rejoices in God my Savior.” She was an illiterate maiden out of a poor town in the backwaters of Galilee. She realized that God, the Holy One of Israel, had given her a place in history, and she praised Him for His kindness to her, and His holiness. Mary stayed with Elizabeth for three months.

At the end of her time there, she went home to face whatever would happen to her. In the meantime, God had already spoken to Joseph. When she arrived in Nazareth, he took her into his home as his wife. She learned that if God calls, no matter how difficult it may seem, no matter how bleak the future may look, God is working behind the scenes to bring His will to pass in our lives.

So, as Mary was raising Jesus, she taught Him to listen to the voice of God and to stay true to God’s direction no matter what cost. I can hear her repeat over and over, as Jesus was growing into a young man, “Jesus focus on God’s voice and His plan for your life, listen to Him, praise Him, and do what He says no matter what might happen.”

Many times in Jesus’ ministry this advice can be observed. At no time was it more evident that Jesus found joy through obedience than in the upper room following the Last Supper. Only hours before His crucifixion, Jesus said to His disciples, “I have told you this so that my joy may be in you and that your joy may be complete.” He not only speaks of His joy, He tells them His joy will make them complete. Then in He prays in John 17, “I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them.” Jesus was experiencing a joy that wasn’t linked to His circumstances, but to doing the will of His Father.

William Law writes, "Do you want to know who the greatest saint in the world is? It’s not he who prays most or fasts most; it’s not he who gives the most, or is most eminent for justice, but it is he who is always thankful to God, who wills everything that God wills, who receives everything as an instance of God's goodness, and has a heart always ready to praise God for it."

The first thing we read that Mary taught the young man Jesus is that true joy comes through listening to and obeying what God says. One of the secrets of being a credible alternative to the dominant culture is our personal commitment to obey and praise God in all things.

If Christians everywhere were to concentrate on living out obedience and praise to God, as Jesus did, what could He do through His Church?

Churches full of genuine praise to God seldom die.

  

Connecting Culture and Ministry - Some Worldview Tendencies to Consider

The Role of Authority and Social Control [i] [ii]

The issue of who has authority, and how power is exercised also varies from culture to culture. Here again, the distribution of authority in the rest of the world, can often be quite similar, particular in contrast to North American perceptions. The charts here show two categories, "American," and "Contrast-American." There are, certainly, exceptions to these generalizations. They are used, however, to underscore the possible cultural barriers which might occur, when two cultures interact.

It was my responsibility at Cambridge First, as host pastor, to keep everything running smoothly. When we first arrived, if one church wanted to use a space used by one of the other churches (on exception), that pastor would come to me for a decision. I would direct that pastor to work it out with the other congregation. Only once in eight years was it necessary to call a meeting to work it out. Everyone showed an amazing spirit of cooperation.

The Decision-Making Process

The decision-making process is an additional part of the 2^nd degree of separation. Again, North American decision-making differs from that of most other cultures. These differences are, to a large degree, built upon the perception of the role of authority in the culture. The table above gives us some examples to illustrate a few of these perceptual differences. There are, as always, individual differences. However, the church that is interested in reconnecting will disregard them at its own peril.

The Nature of Property

The nature of property also varies from culture to culture. What is property? To whom does it belong? In North American culture, private ownership is seen as an extension of one’s self. In many other cultures, property is more than likely to have a "natural" use, regardless of ownership. This is one example that is illustrative of our decision to allow unused space in Cambridge to be available to all. The effort was to make certain that everyone would feel as though the building belonged to them.

An immigrant from a particular country was seen picking fruit from a plum tree that was hanging over the sidewalk in my friend’s front yard. My friend was upset about it, until I asked him if he planned to use the fruit. He said no. I explained that in his neighbor’s country, as in many countries, fruit trees belong to the community, and his fruit would be put to good use and not wasted. He seemed to accept that.

In a Two-Thirds World country, a number of squatters moved onto some pasture which bordered on a main road. The land belonged to a missionary school. The missionaries had not built on the road, because they did not want the students to be subjected to the "bad influences" of the people living on the side of the road. The North American missionaries, who ran the school, went to court to remove the squatters. The judge ruled that the squatters had a right to remain on the land. What was more, he ruled that after five years, the squatters could also use the rest of the pasture. His reasoning was that the "natural" use of the land was for living and not pasture, because it adjoined the main road. The missionaries were distraught. Losing the use of that portion of their property was the same as having it stolen.

The enculturation process provides the cultural filters out of which come stereotypes, perceptions, traditions, customs, urban legends, and superstitions. We do not have to be captive to them, but we must fight them if we are to overcome them.

Socio-Economic Distance

This third degree of cultural separation represents a further distance in bridging cultural difference. Bringing the classes together in one congregation, particularly Protestant churches can be difficult. Although it has been done, one could argue that class may be even more difficult to bridge than race. The issue at stake here is feeling at home. When it has happened, in most cases, race had also been bridged before class.

Language Difference

Language is the fourth degree of cultural separation. When there is no easy way to communicate, language becomes the most difficult distance to bridge. Even with translation, language confusion can create all kinds of communication problems. These differences can be most noticeable, when churches share facilities. It is not practical to walk around with a translator at one’s side. In our multi-congregational structure, I was blessed with our four congregations and a large Chinese Bible study group. It was always possible to communicate with the pastors and leaders who shared the building with us. In my eight years at Cambridge, we always found a way to communicate. It is always good when everyone, to at least to some degree, speaks the same language. During that time there was never an angry word spoken, at least in my hearing.

What are your experiences when ministering to other cultures?

 

 

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[i] Adapted from material by Edward Steward, who wishes to acknowledge the contributions of Dr. Jasper Ingersoll, Department of Anthropology, Catholic University to the development of this table.

[ii] Adapted from my book “Reconnecting the Church: Finding Our Place in Complex Culture.”

Connecting Culture and Ministry - Deductive & Inductive Reasoning

Inductive AND Deductive Reasoning [i]

A further contrast that can create cultural dissonance is the way people process information. Cultures that think deductively are most often influenced by the scientific method.

In the Western world, modernity and most of its scientific advancement have been powered by deductive reasoning.  It is the way those educated in western schools and universities think. It also becomes the basis upon which most decisions are made. It should, then, come as no surprise that church members think in the same way. It could also be said that the children of immigrants who have gone to school in the West, will also tend to think predominately in this fashion.

One begins with what one has learned, and then thinks about how that knowledge might be extended. A theory is formulated. Then a specific hypothesis is devised to test that theory. The hypothesis is tested, and the data that result are examined to determine whether there is a confirmation of the original theory.

Inductive reasoning works in the opposite manner. One begins by making an observation. Observations are catalogued, and when one sees regular occurrences over time, one moves from those specific observations by discovering broader patterns. On this basis, a tentative hypothesis is formulated that one can explore. In consideration of the previous data gathering process, the investigator finally arrives at a general conclusion or a theory.

One can see how these two ways of thinking and forming conclusions might lead to misunderstanding. Inductive reasoning, by its very nature, is more open-ended and exploratory, especially in the beginning. Stories tend to be inductive in nature. In cultures that are inductive, narrative will most often trump logic, and need will often trump rules.

Deductive reasoning, on the other hand, is narrower in scope and is concerned with testing and confirming hypotheses. Cultures that think deductively will more often refer to bylaws and agreements. When an immigrant culture that is predominantly inductive and an American congregation are occupying the same building, this factor alone can get in the way of understanding.

Just to know how a particular culture comes to conclusions will go a long way to help one better to understand the world of many immigrants. Such knowledge can be very helpful when two cultures minister side-by-side.

Understanding can become the basis for loving and long-lasting cross-cultural relationships. For example, at Cambridge First Church of the Nazarene, four congregations and a large Chinese ministry worshipped together during my 8-year tenure in harmony and cooperation. Each of the leaders, to their credit, were nothing but cooperative.  We met regularly and did three things: a) we worked through any concerns each church might have, b) we updated the schedule as to the allocation of space and time in the building, and c) we planned events where we would come together for combined services and activities. Everything we decided was by consensus.

How do the people to whom you minister process information?

How do the people you want to minister to process their information?

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[i] Adapted from my book “Reconnecting the Church: Finding Our Place in Complex Culture.”

Connecting Culture and Ministry - Customs and Manners

Social Customs and Manners[i]

The second degree of cultural separation (see the illustration in Part Four) includes social customs and mores. They can also be observed as being part of the first degree of separation as well. The most ingrained and non-observable barriers are the stereotypes that reside in people's minds.

Social customs, manners, and mores are organized into five major categories. They are best described in terms of the use and allocation of:

a.   Time

b.   Space

c.    Authority and Social Control

d.  The Decision-Making Process

e.   The Nature of Property

Time:

The first category of the second degree of separation is the use and allocation of time. Time, and its use, means many things to different cultures. The figure below, depicts two different perceptions of time—Western time and Two-Thirds World time. As always there are exceptions to both generalizations. The invention of the clock in Europe helped to organize the Industrial Revolution, making the concept of time knowable and punctuality enforceable. The Western concept of time is based on this model. In the Two-Thirds World, being “on time” is calculated more generally. Time, is not as important in those cultures as are relationships. Life is lived without the pressures of exact punctuality or time constraints. In Anglo cultures time is a matter of utmost importance. Pastors who allow the worship service to go over time will probably hear about it—I know.

For example, if two congregations coexist in one church building, their differing concepts of time can create problems. The Anglo church, in our example, will probably feel the most pressure. What happens when a church’s service is scheduled for one hour and it goes for two? Or joint meetings are scheduled, and the “other” congregation arrives in dribbles. It is pointless to allow hard feelings to arise. Trying to change the other group is more than pointless, it could be characterized as paternalism.

Space:

The use and allocation of space is an additional separation factor that cultures often see differently. For example, most cultures use space to communicate social distance. Social space for American males is about a 12ft. diameter. People outside that radius are often treated as scenery—possibly ignored. People inside that circle know to stand at a respectful distance. If they do stand closer, they lower their voices.

On the other hand, most Latino Americans or Koreans, for example, often have a much smaller social radius. They are more comfortable standing or sitting closer together. The diagram, for example, shows what might happen were an Anglo and a Latino to enter into a conversation without understanding each other's concept of social space.

Other cultures are prone to speak in a relatively loud voice. In a typical conversation, some Italians might sound to Northern Europeans as if they were angry with each other. Sensitivity to these differences will serve to help a person to be observant. In most cases, you can ask if your conversation partner is comfortable.

In a multi-congregational church, space can also be a source of conflict. A church that assigns space and time on a rigid schedule will have a problem if a “renter” diverges from that schedule. The size of Cambridge First’s building was only about 12,000 square feet. Every weekend, as many as 700 people would be in attendance. There were four churches and a Chinese Bible Study Group, of 80-100. It was absolutely essential to assign space and time for worship services and regular meetings. However, if a space in the rest of the building was not being used, it was available to any church that needed it.

Does your church house more than one congregation?

How are you doing with the allocation of space and time?

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[i] Excerpted from my book “Reconnecting the Church: Finding Our Place in Complex Culture.”



Connecting Culture and Ministry - Part Four

Four Degrees of Cultural Separation[i]

Cultural sensitivity grows out of an awareness of cultural difference. The figure below lists four barriers to cultural understanding, or what I am calling four degrees of cultural separation. Going from left to right, the figure moves from the least difficult barrier to overcome to the most difficult. Ironically the evangelical Church, with a few exceptions, has had difficulty getting past the first degree of “cultural fundamentalism.“

A.    Cultural Fundamentalism

There are two concepts that are growing. The first is the multi-congregational church where at least two churches with different cultures worship in the same building. In a multi-congregational church, where two or more cultures are represented, there is likely to be conflicting worship and music preference. In our Cambridge church, a Haitian congregation, started by my predecessor, met during our church service upstairs, in our church building. The volume of their service would, at times, become too disruptive for our worship service. These differences were understood by both congregations. When it would become too loud, a designated person would go quietly to their sound person to make the Haitian church aware of the problem. Soon there would be a noticeable lowering of the decibel level. Awareness, cooperation, and communication were the keys. In Cambridge, with five churches, a spirit of cooperation by all was also crucial.

The second concept that is growing is the multi-cultural church. Because our multi-cultural congregation in Cambridge has been about half African-American for the last forty years, it is also inter-generational. Often, churches with multiple cultures represented, are likely to be almost uniformly young. Many of these churches are composed of the children of immigrants who prefer to worship in English. Since difficulties with the first degree of cultural separation are most often generational, this degree of separation would seem to be relatively easily bridged in these congregations.

Worship and music preferences are most often a product of culture. As knowledge increases it does so exponentially. This means that change will also tend to increase exponentially over time, and new cultural contexts will be created in much less time than we have seen in the past. These new contexts can differ significantly even from the previous generation. The context can, in fact, be so unlike the previous generation that different values and preferences come into play. Thus, we can observe an added aspect of the first degree of cultural separation.

This phenomenon is not new to the Church. In the 1960s, the Baby Boomers were raised in an economically prosperous post-war era by parents who had lived through the Great Depression. The disparities that resulted between the two generations touched almost every area of their lives: lifestyles, worship, and music. Partly due to their parent’s rigidity, the Boomers left the Church (they make up 30% of the population and only 15% of the Church). The Millennials, the children of the Boomers, have grown up in the Digital Age. The explosion of Information Technology is making the emergence of an additional cultural shift increasingly probable. Can the Church keep up?

Churches are by their nature conservative, and tend to equate methods with the message. At this lowest level of separation, one would think that Christian charity would prevail in the Church. Sadly, too often, even these differences are not able to be bridged. If a church wishes to minister cross-culturally, it becomes almost necessary to overcome this degree of separation.

What can the Church do to cross this barrier?

What have you done, in your congregation?

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[i] Excerpted from my book “Reconnecting the Church: Finding Our Place in Complex Culture.”

Connecting Culture and Ministry - Part Three

Churches Need to Know About Cultural Awareness[i]

We are all aware of cultural difference. Churches all over the country are experiencing, to varying degrees, an increasing change in the communities where their members have traditionally come.

Most neighborhoods across entire metropolitan areas are becoming increasingly multi-ethnic and multi-cultural, in other words complex. Many local churches find themselves located in neighborhoods into which large numbers of immigrants are moving, many or most of whom do not speak English. In the 1950s and 1960s churches moved to suburbia where they found their preferred demographic. Today, the changes are everywhere. There is no place to go. What are we going to do about it?

We have already mentioned the need for planting churches among non-English speakers. Before such a program gets launched, however, it is absolutely crucial to prepare your congregation for the inevitable cross-cultural experience (see Part Two of this series of posts).

Before starting, the Church must increase its awareness and acceptance of cultural difference, and the potential of cross-cultural ministry. When a local congregation decides to share its building with people of another culture, it is crucial for the congregation to become conversant with cultural differences. If a congregation skips such preparation, it will bring unnecessary suffering to both congregations. The congregation that makes the effort to prepare will be rewarded with a much more satisfying experience. It is our lack of contact with and knowledge of other cultures that fuels our ignorance and places potential good outcomes in jeopardy.

It is to a good idea to bring in a consultant to help with the cross-cultural particulars. The information to come in the following posts is also designed to help assist you in your preparation.

Are there people of color who live in the community where you minister?

Do they have felt needs your church can meet?

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[i] Excerpted from my book “Reconnecting the Church: Finding Our Place in Complex Culture.”