Spring 1999 - Quarterly Review

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consider neutral behavior (e.g., rare expressions of approval) may beinterpreted as coldness by this "high context" population.—Allow for a variety of evaluation techniques chosen by thecommunity. This communicates a desire that we all succeed ratherthan an expectation that someone will be shamed. The question is notwho is to blame but what we can do to solve a common dilemma.—Seek to make explicit and immediate the practical consequencesof theoretical concepts. Since there may be expectations that theauthority figure (the pastor) be directive, this guidance helps peoplerelate to and understand abstract ideas without compromising curiosity.—Consult widely with religious educators, always trying to includea menu of material from which people will find readings that bothreinforce the validity of their experience yet challenge theirinterpretation of it.—Create an office and church environment that is respectful andfriendly. I use decorations, music, snacks, etc. which makecongregants feel at home.—Practice and encourage a hermeneutics of suspicion. Did U.S.Christianity begin with the thirteen colonies? Is popular piety alwayssuperstitious?—Be aware of and adapt to differences in cultural norms fordecorum and discipline. For instance, if a Hispanic does not look thepastor in the eye, it may be not a result of guilt but an expression ofrespect.—Remember that some students learn better with circular ratherthan linear thinking. If a group values cooperative learning rather thancompetition between individuals, it may repeatedly return to previousthemes until each member has grasped them, even if that means notproceeding sequentially.ConclusionI continue to find cross-cultural ministry challenging. Certainly, myability to resist all my own best advice and lapse into previous,uncritical patterns can be very frustrating. I have come to accept it as aconstant battle I may never win.But I have moved beyond the first, unsuccessful coping strategy,what my colleagues term "trying to be more Hispanic than theHispanics." This is both impossible and unnecessary. It is impossible90 QUARTERLY REVIEW / SPRING <strong>1999</strong>
ecause I cannot be other than what God made me. It is unnecessarybecause love bridges otherness; it does not obliterate it. Thus, I musttreat myself as I hope to treat my parishioners, with care and patience,openness and wonderment, good will and a willingness to learn goodskills. This includes accepting the fact that I am still a gringo after ailthese years.STILL GRINGO AFTER ALL THESE YEARS: THE MINISTER
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Editorial BoardTed A. CampbellWesle
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add to it add to it To add complete
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Thomas E. FrankMinding What We Say:
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ulbs into the bright sunshine. But
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and reinforces the individual's ide
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question is not whether all persons
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marketed to consumers. To achieve t
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Kairos is also a word central to Je
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Notes1. "Large Minutes" of the Meth
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You have nothing to do but to save
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Jesus promises that those people wh
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and living space of others. Others
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Son of God which stills the hunger
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than just recruiting new church mem
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validates our lives, whether we are
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eaches out to those who desperately
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7. Coll and Response: Biblical Foun
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does in his "Letter to Dr. Middleto
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God's will, but because he resists
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Page 50 and 51: Christ." 31The topic here is knowle
Page 52 and 53: conclusion: "By this means, on the
Page 54 and 55: Whether we can be happy at all here
Page 56 and 57: idea of "getting saved" that usuall
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Page 66 and 67: PERIOD Phase 1: Phase 2: Phase 3: P
Page 68 and 69: and 1745 to the effect that works a
Page 70 and 71: tension between the Wesleyan herita
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Page 79 and 80: Douglas W. RuffleHoliness and Happi
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Page 83 and 84: letter that he would send financial
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Page 87 and 88: Wesley saw the need to bring "real"
Page 89 and 90: Kenneth G. DavisStill Gringo after
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Page 102 and 103: Jesus was not, however, a crowd-ple
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Page 106 and 107: about Jesus has been forever known
Page 108 and 109: Although the message comes from the
Page 110 and 111: would strike at the very fabric of
Page 112 and 113: these little ones." The parallel an
Page 114 and 115: (16:18-19) was vying for recognitio
Page 116 and 117: July 18,1999—Eighth Sunday after
Page 118 and 119: Matthew's "little apocalypse" descr
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Spring 1999 - Quarterly Review

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