Connecting Christ - Stumbling Block - You Me or Jesus

Well, at least I'm consistently inconsistent with these posts. This most recent delay in blogging was due to yet another hospital stay, the third time in 3 months, followed by a much-needed vacation. But hopefully, I'll be able to start being less inconsistent in my inconsistency and more consistent with Connecting Christ. Prayerfully there won't be any more stumbling blocks to blogging through this excellent book.

I was reminded recently of how often we erect stumbling blocks to the Gospel in our American-Christian culture when I taught a workshop on diaspora mission recently. One of the participants spoke of how difficult she thought it was to reach internationals in her community. Because to her perceived difficulty, she didn't reach out like she wanted to. What kept her from reaching out? Her own thinking and fear -- not an uncommon response.

That same week, I also met with a church planting couple from Nagaland, the smallest provision in Inda. They are here in DFW for 4 years and have planted 14 house churches among Bhutanese, Nepalese and India diaspora people. I was convicted by their statement of how "simple" it was for them to start these churches. Nika, the husband, said to me "you just have to go" and shared how they had driven an hour to meet with a new church plant in a refugee community in Dallas. That doesn't seem like a very large price to pay but I needed to ask myself, "am I willing to drive an hour to share the Gospel?" I doubt I am alone in being so culturally acclimated to the path of least resistant. I mean isn't it sufficient to attract these diaspora people to our beautiful churches? Shouldn't they want to come to church and enjoy our worship services?

Then, I had lunch with a pastor friend who shared about his new marriage ministry. What he told me was astounding. At his first marriage conference, two Imams attended because they had a need to understand marriage in America. It would never have occurred to me that Muslims would seek out marriage ministry from Christians. There is that wall of culture that separates us, isn't there? But these Muslim leaders did and bridges were built for connecting Christ. What would keep us from thinking that Muslims-Americans didn't have the same need for strengthening their marriages as Christian-Americans? Just our own thinking.

To this point, I am also reading Dr. Bob Roberts, Jr. new book - "Bold as Love - What can happen when we see people the way God does." Bob quotes from a survey called "Global Survey of Evangelical Protestant Leaders" that 65% of Christian leaders have a negative view of Buddhists and Hindus, 67% have a negativ views of Muslims, 70% have a negative views of atheists. Bob asks an important question: "How can we view any religion or people group negatively when we've been called to love them all and share the good news of Jesus with them?"

Do we erect stumbling blocks to the Gospel in our American-Christian culture that prevent people from connecting with Christ? You bet we do, all kinds of stumbling blocks, but we have no right to be a stumbling block to people who need to know Jesus.We need to repent, change our thinking, and align it with what we know is true. When we place our own thinking in front of our commission to "go" and "love our neighbors" we keep people from stumbling over Jesus as they must.

If we are going to connect people to Christ we must not erect stumbling blocks that keep them from  the Jesus we say lives in us. In his 3rd Chapter, Dr. Metzger notes that the Apostle Paul speaks of Jesus as a stumbling block in 1 Corinthians 1:22-25. Metzger concludes Christ and Christ's alone is the stumbling block. We are not and we need to remove any stumbling blocks, including the ones in our own thinking, to embrace our diaspora people - except one - Jesus!

Contrary to what one may think of healthy relationships. a relational apologetic model does not entail rejection of the ideas that Jesus is a stumbling block.

Moreover, any such idea in our thinking, any other picture of Jesus that diminishes and dismantles the central place of Jesus as a stumbling block, any idea of a tamed lion to make Christ acceptable to the "unsaved" is unBiblical. There is no place for a politically correct Jesus since Christ is all. Metzger writes:

"Jesus is the crucified God. As such he is  a stumbling block and scandalous to those imprisoned by the world system, the flesh and the devil...Jesus is not a power of positive thinking therapist, a Santa-like figure with a bag of toys, or a bobble-head doll that sits on the dashboard as a good luck charm."

Jesus is Lord and God! He has the right to call us to account. He will judge the living and the dead. As such we must point people to the cross because it was there that he finished his work and his love was made evident for the whole world. Metzger goes on:

"Religious and secular types alike are often repulsed by the cross, but the cross is the very symbol of God's holy love. The cross demonstrates that God does not hold our sins against us or wall himself off from us. The cross reveals God's open heart toward us, as the God of justice has determined to be judged in our place, opening the door for us to enter into his presence as his people."

Rather than seeking to judge and condemn us, the judge has undergone our judgment in place of us....

Now note this well...

"...the Father has not entrusted judgment to us; God has not made you God. And yet we so often want to take the place of God. In our idolatry and self-righteousness, we set stumbling blocks in front of people that keep them from stumbling over Jesus and falling into his arms. Self-righteousness and self-interest birthed in self-love are our biggest hurdles in bearing witness to Jesus."

We need to consider how "UnChristian" our attitudes, as American-Christians, have been toward many others of different faiths and cultures to see how true it is that we keep people from Jesus by replacing him as the lone stumbling block. There are some who are starting to realize that change is necessary and needs to begin in the household of God, not out in the world. Before leaving for vacation, I had two interesting conversations, one with the author of this book and another with David Watson who pioneered Church Planting Movements in South Asia and now leaders a ministry called CityTeams. Both understand the need to tear down the erected stumbling blocks put there by how we encounter the world all around us

We must ask ourselves what our purpose is? Is it that the unsaved world knows how we think about  social or geo-politicals issues of our day? Then all they might see is us and our attitudes towards them. Or is it that they see Jesus? Is our purpose that we share the Romans Road or Four Spiritual Laws with them? Or that they come to know the Christ who lives in us? I would put it to you, based on the conversation I had with both Paul and David, it is the later. If so, then we need to consider how we are keeping people from seeing Jesus, tripping them up, and keeping them from stumbling over his holy love. Only then will people connect with Christ.

It may not be easy to live that "Christ is all" life but Bob Roberts tells us that, "loving others isn't something we do when we agree with them, or when they like us, or even when we like them. Loving others was made for when it's hard, scary, and near impossible." My Nagaland friends are living examples that sharing the life of Christ is simple, which doesn't mean easy. We must rethink how we can let our light so shine before men that they see Jesus and not hide behind our stumbling blocks, whatever they may be. Only then can we really embrace the nations among us.

I've only scratched the surface of this 3rd Chapter so we'll continue the chapter in the next post, which hopefully will be more timely than this one. May God abundantly bless you as you faithfully serve him today.

 

Connecting Christ - What are we Making an Apology For? Chapter 2

So we're blogging through "Connecting Christ - How to discuss Jesus in a World of diverse paths" by Dr. Paul Louis Metzger.  We are in Part 1 entitled "A Relational-Incarnational Approach." In Chapter 1, Dr. Metzger begins to answer the question "What is a Relational-Incarnational Approach" and compares it to what he calls the "Worldview" and "Market-Driven" approaches which he says haven't produced the results we would want. Therefore we are called to rethink our approach and I'm all for rethinking and refocusing how we present Jesus to the world. In Chapter 2, the Prof is answering the question of what we are making an apology for to refocus our thinking on how we need to discuss Jesus with others.

There are some apologies that are easy to make, others that are difficult but one that is absolutely necessary. First, I want to apologize for not keeping with my previously stated blogging rhythm and so quickly at that. Now that was easy. I had a very full week that brought me in touch with some really good stuff. This past week, the law of unintended consequences, especially how they relate to addressing major social ills of our world, was a major topic of discussion.  There is much that Christians need to make an apology for. Apologizing for some of the things we have done as Christians is necessary but may not be easy. Dr. Metzger turns to this subject in Chapter 4 of Connecting Christ. This chapter isn't about that kind of an apology.

The kind of apology that is absolutely necessary is bearing witness to the Good News of Jesus Christ. The Apostle Peter instructs us to, "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have." (1 Peter 3:15). Metzger asks and will offer an answer to the question, "what is the Good News and why is it so good?"

How do you define the Gospel? There is much discussion these days about what the Gospel is and how we should define it. Many seem to have an answer - from some emerging ideas, to the idea that love wins, to the old stalwart of the 4 Spiritual Laws, to justice and social engagement - there are more than a few ideas of what the Gospel is. It's been more than a decade since I was an Evangelism Explosion trainer teaching a scripted method of presenting the Gospel and leading someone into a decision. These are all propositional ideas that while they communicate our understanding of the gospel can still miss the cosmic expanse of the good news. Metzger responds:

If we are not careful, we can easily turn the good news into a position paper about the faith. While robust confessions of the faith are vital, the good news is much more than a statement of faith. It is a personal relationship with the living God, about whom we confess certain statements. The propositions about personal relationship with God have their place, as long as they don't replace the relationship with God to which we bear witness.

I would go further than Dr. Metzger on this point. I don't believe this idea of a personal relationship goes far enough in our understanding of the gospel and may present some culturally infused definitions about relationship that need consideration. In a culture of individualism and materialism we need to make sure that we are defining "relationship" right. In Chapter 1, Dr. Metzger warns against the "Market-Driven" approach but an appeal to a personal relationship with Jesus is usually at the center of this approach - "come to Jesus and have all your needs met." There are many different kinds of relationships so we need to define our terms. Dr. Metzger will use the Biblical metaphor of the Bride and Bridegroom, but even here we need to understand our definitions and they may be tainted by culture, especially when our definitions of marriage are under siege. I would argue that there is much more to the good news than access to a personal relationship.

Yes, the gospel is about the availability of a personal relationship with God. Yes, Jesus has made a way for you and I and everyone who believes to enter a personal relationship that reconnects us with the one true and living God. But the gospel is more than that. Jesus is more than the bridge providing a way to cross over the chasm that separates us from God. Jesus, all that he is, all he has done, all he is doing and all he will do is the very good news. Paul put it simply but profoundly - "Christ is all." (Col 3:11). Our personal relationship to Christ is one element, and a vital one, but we need to grasp the universality of the whole gospel in Christ. I blog about this more at my Living Sent Today blog. But I digress.

Metzger does point out that when we approach the good news from propositions about God, even the proposition I am purporting, we can counter two dangers.

The first is reducing personal relationship with God to a series of propositions, missing the forest (personal relationship with God) while looking at the trees (statements about God). The second is rejecting propositions about God in favor of personal relationship, failing to see that even talk about personal relationship with God involves certain propositional claims, such as there is a God, I am not this God, and God is personal...and wants to have a relationship with you and me.

I would argue that God wants more than a relationship. God wants our complete allegiance, our full trust and confidence, our very lives are to be "hidden" in his life (Col 3:3).That is more than a relationship, since the idea of a relationship is of give and take. God may accept what we give him of our lives, for he is gracious and merciful, but he desires to be everything to us, for us, through us. Our concept of a personal relationship with God is an incomplete apologetic when it is based on a Greek influenced dualism that divides our life from God's life in us. The Apostle Paul understood that in Christ we have "been crucified with Christ and (we) no longer live, but Christ lives in (us). The life (we) now live in the body, (we) live by faith in the Son of God, who loved (us) and gave himself for (all)." (Gal 2:20). That's more than a personal relationship. How does that which has been crucified have a personal relationship?

As a new creation, our new identity, once coming to Christ, is to be fully in Christ, or at least it should be. Paul reaches for this ultimate reality of our oneness relationship with Christ by using the marriage metaphor but concludes it is a "profound mystery" (Eph 5:32). Our dualistic thinking however has compartmentalized our spiritual life and material life into two distinct spheres which then gives rise to the idea of a personal relationship so entrenched in Evangelical thinking. Then we struggle even more with this mystery. It also gives permission, or so we think it does, to live our lives anyway we want, just like most married couples, as long as one of the components is to maintain this personal relationship. But Paul says, "You are not your own; you were bought at a price. Therefore honor God..." (1 Cor 6:19b-20) with your whole life.

Dr. Metzger does discuss this mystery of the good news quoting Calvin who said,"For my own part, I am overwhelmed by the depth of his mystery, and am not ashamed to join Paul in acknowledging at once my ignorance and my admiration." Calvin is giving us permission, as did Paul, to be satisfied with not having all the answers but knowing there is much we don't understand. Metzger adds, "I find myself repenting and apologizing for how I often fail to live into this vision of ultimate reality involving relational intimacy." Jesus himself adds to this mystery when he prays that all who believe would be one in him, with the Father, and together (John 17:20-23).

This is far more than identificational but is in fact our "ultimate reality" - as Paul understood, as Calvin acknowledged, as Metzger sees it. That reality is where "Christ is all," our everything, which is more than propositional but very much our daily lives, even if not lived out perfectly on this side of eternity. As Christ lives out his life in us and through us, incarnate, we move into this ultimate reality - unshakeable, unstoppable, unswerving. At the end of the 2nd Chapter, Metzger is moving beyond the simple understanding of a personal relationship and into the profound mystery of the good news. He says,

"I am banking everything on Jesus becoming flesh, becoming one flesh, with his people...This book is an apology for the enfleshed Word of the triune God and all that his incarnate life entails for the world and various relationships. As such it is an apology not only for the incarnate God but for humanity and creation as a whole. This holistic reality to which I point entails holistic witness. Just as the Word became flesh to love this world we must be enfleshed through words and deeds of love."

Our apology is not simply ideas about Jesus but the incarnate life of Jesus lived out in us. One proposition toward this end is what my friend David Bryant calls a consequential Christology - which can be boiled down to this - all that matters is Jesus since Christ is all. Then all that we do must reflect Jesus since Christ is all. Here's video of David discussing his apology:

Connecting Christ - What is Relational-Incarnational Apologetics?

I have been trying to decide how to approach this blog for Connecting Christ, I'm thinking twice a week blog posts - a Tuesday and Friday rhythm, Lord willing. Obviously there is much more in a book than can be covered in a single blog post, which is why I recommend you get yourself a copy. So...I will focus on the key concept of each chapter, add some thoughts of my own, perhaps tie in a relevant news story and ask some conversation starters.  Comments are welcome, either here on the blog or Facebook. 

To frame his thesis in Chapter 1 Professor Metzger is answering a rhetorical question - what is Relational-Incarnational Apologetics? Perhaps we can ask the Professor another question, "what difference does it make?" - to borrow a phrase. Professor Metzger however anticipated that questions well as he contrasts his ideas about Relational-Incarnational with two popular apologetic approaches he names as "Worldview approach" and a "Market-Driven approach."

The Worldview approach, is based on good arguments and the dismantling of the argument of other worldviews. Think of the formalistic apologetic that points out all the flaws in a world religion, in postmodernism or a theologically liberal position. Professor Metzger defines the Market-Driven  approach as more mechanistic, even manipulative, since it spins the gospel to appeal to what seekers want to hear so as to win them over as "fickle consumers of religious products" and thereby misses the whole gospel (I have blogged in my Living Sent Today blog about the whole Gospel). Metzger makes the point here that...

"these one-sided  strategies that reduce God to cold logic or propaganda, but a relational and incarnational approach to apologetics frames the discussion around God's great love, which causes him to give himself to us wholly and sacrificially in Jesus." 

And, isn't that really the point of the gospel, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" (John 3:16). Clearly, however the contending two apologetic methods frequently miss the depth of this all too familiar verse, which is Metzger's point in Chapter 1. Why is that we so often miss God's immeasurable, unfathomable and matchless love for every person, incarnated in Christ and is suppoed to be lived out through Christ's followers? 

Rather we, the Church corporate and in particular Evangelicals, are known to approach our "target audience" with a mild antagonism (see UnChristian by David Kinnaman), at best, or offer a consumer-based religion that "never sticks to the soul."  The first doesn't address the needs of the individual but is simply an intellectual exercise that is often thoughtless and causes offensive. The second leaves the large majority of those who claim to be Christian adherents without a transformative experience of the Good News or lacking a transformational knowledge of who they are in Christ. Which leads us to why Professor Metzger is proposing this third way.  

It unfortunate that we don't need to look far to find examples of the Worldview apologetic approach gone awry. Just this week, Pat Robertson was at it again. Robertson said of Islam. "It's a religion of chaos... of angry people,...almost like it’s demonic that is driving them to kill and to maim and to destroy." While there is a radicalized element within Islam, painting with such a broad stereotyping brush is not going to foster relationships or be successful in connecting Muslims to Christ. Would someone please give Pat a copy of "How to Win Friends and Influence People" before he causes more damage! Pat also insists, Islam is "an economic and political system with a religious veneer." Well, Pat that is largely true of American Christianity as well but our cultural myopia doesn't allow us to see that clearly. However, both Christianity and Islam, as well as other world religions, should be respected by others if for no other reason than it is Scriptural.

Ask yourself if we are getting the results we desire from the Worldview or Market Driven approaches? Does examples like Pat Robertson help or hurt the cause of Christ by demeaning Islam? Then think here of the common definition of insanity - keep doing the same thing and expect different results. We need to appraise what results we are getting for the cause of connecting Christ with people who are dying. And, we need to evaluate those results against what we would hope for. If what we're getting isn't working, isn't it time we change our apologetic? We do have a purpose to live out, something the Professor gets to in Chapter 2 - to know Christ and make him know. Metzger is arguing we need a better way to get there and I couldn't agree more.

Professor Metzger begins to articulates his definition of the Relational-Incarnational approach when he says: 

"In contrast, a relational and incarnational model of apologetics goes beyond discussion of God's good ideas and away from a great marketing strategy to sharing in the life of a holy, loving God who gives himself to us sacrifically. Relational-incarnational apologetics does include rational discussion of God's great ideas and pays careful attention to context so the truth is communicated meaningfully to others of different faiths. But it goes beyond syllogism and targeting a particular demographic and it goes beyond soft-sell." 

In Connecting Christ, Professor Metzger is arguing for a robust Biblical apologetic based on the importance of relationships first, the "love your neighbor" mandate Jesus gave us, along with an incarnational life that finds expression in the meekness (not a word Metzger uses in this chapter but one that needs to be revitalized) of Christ. But as he points out that doesn't mean "soft-sell," as meekness doesn't equate to weakness. Rather with confidence in who we are in Christ we share Biblical truth in love. It should be in such fashion that we share the gospel with a diaspora friend. Can we make it a lifestyle as a Christ-follower?

It is a lifestyle I am still learning, as it relates to crossing cultures necessary for diaspora mission, not one I'm practicing well presently - but God is at work. Metzger too confesses in chapter 1, its often easier to teach these principles then live them out. But as he says, "I know I am not alone in this social indifference." But that is a very good reason to pray, "Lord, give me your heart for others, so that I can love relationally and incarnationally like you do."  

Q - What apologetic method have you used? How successful has it been?

Q - What challenges do you see with the Relational-Incarnational apologetic?

Connecting Christ & Culture - Introduction

This is the first in a series of posts based on the book "Connecting Christ - How to Discuss Jesus in a World of Diverse Paths" by Dr. Paul Louis Metzger. Dr. Metzger is professor of Christian theology and theology of culture at Multnomah Biblical Seminarym Multnomah University. Dr. Metzger is also the founder and director of the seminary's Institute for the Theology of Culture: New Wine, New Wineskins.

In Connecting Christ, Dr. Metzger calls us to "remove ourselves as the stumbling block to salvation for others and embrace a way to proclaim the uncommon compassionate God revealed in Jesus Christ - the Savior the world is dying to know."  Now isn't that an idea worthy of much discussion? How has the Church, and in particular Evangelical Christians, been a stumbling block to people of other cultures who are now our neighbors? Certainly, we could enumerate a number of ways from our  ecclesiology, how we do church, to our eschatology, how we may believe current events are being played out for the "End-Times."

The question Metzger calls us to consider is this: does what we believe keep others, who equally believe in their path, from coming to Christ? Another question could be: what is more important - protecting what we think is right or being faithful witnesses for Christ in our rapidly changing and increaisngly multi-faith culture? Does our need to be right, orthodoxy, keep others from Christ? Discussing those questions is Metzgers intent in Connecting Christ. One of the intents of Ethnic Embrace USA, in addition to providing resources that introduce the myriad of people groups who now call the USA home, is to help serve that conversation.

How do we change the conversation that is all too prevalent,at least in some camps, from an often antagonistic and too frequently harmful, even unintentionally, American Evangelical posture to a true Kingdom posture that truly reflects the love of God for all peoples? If we call ourselves Christ-followers, as his Ambassadors, we need to do our best to reflect Christ to our culture, representing our Lord's interest before our own. That is the role of an Ambassador. But the experience of many people who come to the U.S. from aboard is anything but that, as prejudice, bias, and even xenophobia marks and mars how Christians are seen by our diaspora neighbors. Jesus says in Luke's version of the Sermon on the Mount, “Why do you call me, ‘Lord, Lord,’ and do not do what I say?" (Luke 6:46). Ouch!

We have to change our witness to do a better job of showing Christ to our "world of diverse paths." We can fight against this reality as many American Christians do, at least to some extent, desiring the America we grew up with (assuming you are a Baby-Boomer or Gen-X). Or we can embrace our new reality for the opportunity God presents to us in bringing the nations to our shores. To answer that challenging question we need to ask ourselves simply this: "who is first?" If our heart-felt and honest answer is "our Lord Jesus Christ!" then we need to live in such a way as to make that known to our diaspora people, as well as  all who don't know Christ, among us. 

Connecting Christ encourages believes to be not only better communicators and witness but also better listeners. The later, listening or the lack thereof, is a common malady of American Christians, as we often think we have the right answers (think "When Helping Hurts" here), based on our wealth, our knowledge, other technological capacities and yes even our doctrine. But if we don't become better listeners we won't be effective in our witnessing to people who have a different worldview and traditions. If we are to embrace the nations among us we should give heed to James admonition when he says, "My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry." (James 1:19). That way, we will be able to defend against today's "negative connotations and ineffective approaches associated with Christian evangelism."

We need a better approach for our embracing efforts and Connecting Christ, "reveals that there is a way of evangelizing that is neither disengaging monologue nor silent, lifestyle ministry, but is, instead, an approach for evangelism to go hand-in-hand." Metzger begins his Introduction with these words - "All people long in one way or another to connect with Christ." If that is true, then we should put no stumbling block before them as the seek to connect with Christ but rather seek to live in such a way to make it clear Jesus is Lord of all. That is after all our assignment as his witnesses - that they too may know Christ and him crucified.

Connecting Christ is divided into four Parts with 26 Chapters.We'll look at a chapter per post but be in no hurry to complete the work since connecting Christ and our changing culture is a long term assignment. Part 1 is entitled "A Relational Incarnation Approach" and Metzger answers for us in Chapter 1 - "What is Relational-Incarnational Apologetics?" I hope you will join us on this journey of Connecting Christ and culture. I think we'll learn a lot from Dr. Metzger that will be meaningful toward blessing the nations among us. I hope we can use this as an opportunity to develop good dialogue as workers in diaspora mission. Please invite others to join us. Chapter 1 starts Friday, February 15th.

I would, of course, recommend you order "Connecting Christ." You can order online here.

Ethnic Embrace USA - Launching A Diaspora Prayer Movement

Ethnic Embrace USA was recently launched at Denver 2012. Prayerfully, this initiative will serve a movement that helps to mobilize many for God’s mission for the nations, right here in our own nations but also globally. Diaspora mission, or mission to the scattered peoples, is becoming a “hot” topic today and some churches are starting to recognize the missional opportunity of the “strangers next door.” Indeed, a new movement is underway but unless a movement has a prayer base it won’t go very far or very fast. Dr. Ted Yamamori, former Lausanne Committee chair, once told me that “every movement is birthed in prayer and every movement is sustained in prayer.”

After all, it’s not really our ability, our genius or our strategies that reaches the nations. Mission is a work of God and we should realize that God will be faithful to complete his purpose of filling the earth with the knowledge of his glory in Christ. As it is God’s mission, we must seek him for how to live it out and what it means for us today. We start in prayer, not simply as a spiritual exercise asking God to bless our efforts, but rather so that we may follow his lead to bless the nations among us.  

The center piece of the launch is the “Ethnic Embrace USA – Blessing the Nations Among Us - 40 Days of Prayer” e-book, available for free download here. We encourage you to get a copy and freely share it with others. We are making this resource available with the hope it will spark a diaspora mission movement, as prayer must lead us to action.  Included in the e-book is simple 5 step process to missional engagement. But this is just the initial phase of the Ethnic Embrace USA initiative. While it is important that we know and reach the Unreached People Groups the Lord is bringing us, what is at the heart of this movement is love lived out for the “foreigner” among us as a Biblical imperative. That is why we must pray. 

We also need to realize that the diaspora peoples are not coming here with a target on their heads for our evangelistic efforts, especially since many of them bring a vibrant relationship with Christ with them.  Perhaps 3 of 4 out of 42 plus million New Americans are already Christian. Many Christian diaspora are fleeing persecution and hardship in their homelands. We must welcome them, care for them, and learn from them. For those who come without knowledge of Christ it is important we recognize what God is doing in bringing them here for his reasons.  

People are coming from over 360 Unreached Peoples Groups from around the world. What if, as Paul asked, God is doing this “to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory—even us, whom he also called, not only from the Jews but also from the Gentiles?” (Romans 9:23-24). How then should we respond? In love and in a way that reveals Christ. But how is the Church really doing on that count? Do we welcome the foreigner, the Muslim, Buddhist, Hindu, Sikh or other background non-believer? Or do they feel put off by the push back to often coming from those who say they are Christians? 

For the sake of Christ’s love and mission we need to change our national dialogue among many Christians and that is one of the reason we started Ethnic Embrace USA as a partnership between the Mission America Coalition and the Ethnic America Network. The Apostle Paul when he understood not only the redemptive plan of God but God’s uniting plan for the “nations” was able to say, “Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all” (Colossians 3:11). That is one of the underlying beliefs that motivates Ethnic Embrace USA and must shape our cross-cultural engagement.

The mission and purpose of this initiative is captured by the two words – Ethnic Embrace. The definition of these two words follows: 

Ethnic - Of or relating to a population subgroup (within a larger or dominant national or cultural group) with a common national or cultural tradition. (For more on the ethnic click here).

The mission of Ethnic Embrace USA is focused toward those who belong to the “subgroups” who are relatively new (1^st 1.5 and 2^nd generation) to the USA – Christian and non-Christians alike.  These are the diaspora peoples of today. Why are these cultural subgroups important for our consideration? One reason often overlooked is our mandate to serve as “Welcomers” to the foreigners in our midst (Exodus 22:21; 23:9, Lev. 19-33-34). God cares about the “foreigner,” the scattered people, diasporas, whether Christian or non-Christian, and so must we. Another important consideration is the bridge they represent to the rest of the world, to their homeland, to places where the Light of Christ has not yet shined. So we pray for open doors both here and via the global networks the diaspora represent through their common national and cultural traditions. (There are exciting stories of how this is already working.)  

Embrace -  An act of accepting or supporting something willingly or enthusiastically.  

The purpose of Ethnic Embrace USA is to create awareness about and mobilize prayer for the diaspora peoples the LORD is bringing us so that we can enthusiastically reach out to them in God's love. If they are Christian, we willingly and enthusiastically support and accept them into our communities, fellowships and homes. God’s mission flows with and beyond these peoples so our unity and partnership is vital. If they are non-Christian we enthusiastically reach out to them and welcome them in Christ love so we can eventually share Jesus with them. But that must be done in culturally appropriate ways. We must pray that they come to know the salvation available only in Christ.

You will find that the Ethnic Embrace USA-Blessing the Nations Among Us speaks and offers prayer points for Christian and non-Christian diaspora alike. Together these two words – Ethnic Embrace – combine to form what can be defined as diaspora mission.  In a sentence, diaspora mission is the willingly and enthusiastic support of God’s mission to, with and through our nation's new cultural “subgroups” as together we seek to serve, honor and love God as one human family. Diaspora mission must motivate us together, as every nation and tribe and tongue, to become one in Christ for the glory of God among the nations. 

Diaspora mission will be expressed in many different modalities, but the underlying motivation is not simply the fulfillment of our missional mandate, although that is our vital task. Rather, our impetus should be a vision for Revelation 7:9 and consummation of all of human history, as one united human family, a reversal of the curse of Babel and fulfillment of the Day of Pentecost. Those involved in diaspora missions should see the fulfillment of John 17:20-23 and Jesus prayer for all to be one as our missional impulse and that does require much prayer and repentance. 

To help move in that direction, the Ethnic Embrace USA 40 Day Prayer Guide introduces 40 of the largest diaspora people groups along with 40 Scripture references, and 40 corresponding thoughts that tell the story of God’s mission to the nations. When we understand God’s story and his heart for the nations we embrace our mission with gladness. May Ethnic Embrace USA ignite a movement toward loving the ethnic peoples among us - in his love, by his grace and for his glory! 

Will you join us? Please look for weekly blog posts, more on the development of Ethnic Embrace USA in the coming weeks and please share this initiative with others.

               

Why "Ethnic" in Ethnic Embrace USA?

It seems so many words are emotionally charged today. We don't want to use certain words because they are not "politically correct" or considered offensive and some certainly are based on their historical implications. Rightly some words are to be avoided. We are called to be people of grace who seek to cause no offense but if we preclude the use of some words, without consideration of their actual meaning, we might soon find we have little to say to one another. And avoiding some words because some take offense doesn't serve the best interests of the needed dialog.

At Denver 2012, I was privy to a couple of conversations that have me thinking. The issues of racism in the Church were raised by some predominate African-American leaders at the City Impact Roundtable on Monday. Yesterday, racism was again being discussed but this time by some White-Americans who see things from a different perspective. These are real issues that still need much prayer and thoughtful response but I will leave that for another blog post.

Yesterday in the last Affinity Group meeting of the Naitonal Leadership Consultation, actually a convergence of five affinity groups to discuss Diaspora Mission together, issues with the word "ethnic" were raised that took me somewhat by surprise. I have to wonder if this negative response, both from younger generation leaders, is well thought out, rooted in emotion or I'm just missing something in my own thinking. Perhaps I am missing something but the word "ethnic" does have a definition I think is important to embrace. Research turns up the fact that in the UK the word "ethnic" is avoided like the plague, but should that be our response too? Certainly it is not our intention to cause offense, especially given our partnership with the Ethnic American Network. Just the opposite is true, in fact, as we seek to elevate the conservation, raise awareness and mobilize a response to what God is so clearly doing in our day.

When you look around God's creation it becomes glaringly obvious that God loves diversity, so much so that he filled the universe with it. God also loves unity, existing in unity - Father, Son and Holy Spirit - and desires His people to do likewise. In fact, Jesus prays for it (see John 17:20-23). Our example of the fullest expression of life is found in the diversity of the Godhead as we live in the unity tbat the Apostle Paul calls us to seek together (Ephesians 4:3). Obvously, our Creator desired the diversity of 'mankind' but he gives us the task of working toward unity together (Ephesians 4:12-14). That is, I believe, job one and all else flows from there (see again John 17:23). I don't know that we'll ever do it perfectly but we must do it better to experience God's best blessings (Psalm 133).

Therefore, we need to not only respect our ethnic diversity but embrace it fully in all that God has placed in each people group of his world. Only then can we move toward unity. What a word like "ethnic" must say to us is that God created us differently, in his love for diversity, which is good according to his will. There are, of course, things that must be redeemed in every ethnic people group, including our own - whatever that may be - and cultural practices that do not glorify God. But the place to begin the Ethnic Embrace USA journey is founded in the uniqueness with which we are created as we seek the Lord together.

As an adjective, "ethnic" is defined this way: "of or relating to a population subgroup (within a larger or dominant national or cultural group) with common national or cultural distinctives." Clearly, given this plain definition there are many ethnic peoples who call the U.S. home. We have many "population subgroups" who self-define based on "common national or cultural distinctives" and we must embrace these God ordaind glorious differences. At the same time, we also now share together a common national and more importantly our global human bond. Beyond that even, we who follow Christ share in the most important bond as "Christ is all, and is in all." (Colossians 3:11). That doesn't mean we look past our anthropoligical, ethnological and sociological differences. Rather, we embrace them fully in, through and for Christ and his glory. Doing so will serve well to answer Jesus own prayer. So is there any reason this word "ethnic" should be charged emotionally or avoided?

One argument put forward in opposition to the use of the word ethnic seems to be that we are all "ethnic." Upon examining the definition of the word ethnic can we really say this is true? Without argument we all have an "ethnic" heritage as we have all, with some caveat for "Native Americans," come here from somewhere else. My roots are primarily in Ireland and Poland but I am 3rd or 4th generation American and born into membership of the "dominate national or cultural group" called "Americans," for better or worse. My Irish or Polish cultural heritage is as far from me as say, Armnenian, Urdu or Wolof. My roots simply do not define who I am or influence how I think.The same is true for a majority of Americans, as the dominant culture, and will continue to be true as generations of today's immagrants merge into and shape the future of who we are as a people together.

There are clearly however people who belong to "subgroups" who have come here and naturally brought there cultural distinctives as 1st or 1.5 generation new Americans. They number today at least 42 million and 2 million more come each year. Their thinking naturally remains shaped by their heritage and some practices little changed in their new homeland. Their worldview is rooted in the places they have migrated from. They often form a sub-communtiy within the context of the broader community, sometimes remaining isolated enclaves with the "melting pot" of American cultural.

How are we to talk about these people if not to appropriately consider them Ethnic Americans? The definition fits. When we do talk about them, so as to embrace them with the love of God and his purposes, we must honor who God made them to be. We must also recognize, as Christ followers, that many have come here with little or no knowledge of the majortiy religious culture they have entered. They are far from Christ. Further, they choose to maintain and even grow in religous influence, not recognizing their need for Christ. They clearly fit the definition of "ethnic" peoples or perhaps, in missiological terms, ethnolinguistic peoples.

Ethnic Embrace USA isn't about making ethnic peoples "targets" of evangelistic outreach. Yes, we must reach our new Ethnic Americans, all Americans and the whole world, with the Good News of Jesus Christ - that is our mandate (Matthew 24:14). In fact, the growing ethnic diversity in the U.S.A should serve to raise our awareness about our "nations" mandate, bringing God's glorious diversity closer to home and making our "commission" to "go into all the world" a local reality, even a wake up call to God's heart for the "nations" or "panta ta ethne." We are called to love, bless and serve our ethnic neighbors, which Biblical and post-Biblical history demonstrates the people of God do not do well. We need to understand God's heart for the foreigner in our midst and what better place to begin than to pray for them. Through "Ethnic Embrace USA - Blessing the Nations Among Us" these are some of the ideas that are introduced to the reader. (Download your free ebook today).

Prayerfully, as we embrace our ethnic diversity and the oneness we all share in Christ, we can move beyond taking offense at words like "ethnic." All "nations" are level at the foot of the cross! At the same time we, the predominanty white American Christian population, need to embrace the fact that many of the ethnic peoples God has brought to our shores are Christians with a vibrant church and spiritual life we must learn from. We must also recognize the sins of our own past so that we don't repeat them. Will you please pray that Ethnic Embrace USA will serve, in some small way, to bring us all together under our one banner - Jesus Christ.

What are you thoughts? What am I missing? Feel free to share your thoughts below.

Mobilizing Love at Denver 2012

"And the greastest of these is love..."

Yesterday at Denver 2012, MAC promoted another new initiative called LOVE2020. A new website is being released in November that we were able to get a sneak peek of. It was designed by a young "social media strategist" and will take MAC into the 21st Century in a cutting edge way. The essence of Love 2020 is a biblical call to the Church to lead with love. Isn't it sad that we need to be reminded to put love first? But the fact is that we need to be and often.

Ethnic Embrace USA, which fits under the umbrella of LOVE2020, is in all respects a call to Biblical love. The fact is that we won't embrace the diaspora peoples of our nation the way we should without first loving them as we are commanded. We won't even reach out to the nations among us without putting love first, at least not in the manner we called to. And, we can't be an effective witness of God's love for all peoples without demonstrating his love.

I recently had a conversation with a friend who does training and outreach to Muslims in the DFW area. My friend, Renod, told me that most Muslim here come to faith in Christ not because the person who shared Jesus with them came with an apologetics approach of good arguments to defeat Islam. Bashing another another persons faithm even if based on truth, doesn't demonstrate love? They may be wrong in what they believe but telling them so is no way to win friends and influence people. What works to lead Muslims to faith in Christ, and for that matter anyone else, is a demonstration of God's love.

What I find most tragic is the unloving response of too many Christians to "others" who are coming here. The Lord calls us to love the "alien" over and over again in his Word. Ethnic Embrace USA develops this idea and as we embrace God's mission to the nations we must also embrace the strangers next door. The place to begin to move Ethnic Embrace USA forward now that it's off the launching platform is on the basis of love. Paul reminds us that we only make an annoying noise if we don't put love first. And, we can't think just reaching out to the diaspora peoples is sufficient for Paul also reminds us that "If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing." (1 Cor 13:3).

The embracing of the nations will flow naturally as we come to understand the diaspora peoples and love them as the Lord does. Let's together mobilize a movement of love as we bless the nations among us. Love is the more excellent way. Let us embrace it fully.