presenting the unchanging gospel in forms ... - Global Interaction

VISION
FEBRUARY 2008
Contextualisation – presenting
the unchanging gospel in forms
appropriate to the context
E M P O W E R I N G C O M M U N I T I E S
T O D E V E L O P T H E I R O W N
D I S T I N C T I V E W A Y S
O F F O L L O W I N G J E S U S

Marilyn and Keith
Jobberns
CONTEXTUALISATION
At a meeting of pastors in an Adelaide Resonate
event in 2007, a staff member shared this story:
An Australian Baptist pastor found that people in the
community felt that the church was not spiritual,
because they had a 1950s view of church – a list of
dos and don’ts. Spiritual reality, they believed, was
more likely to be found in the New Age or occult.
Later, I saw a clairvoyant on the game show “Deal
or No Deal”. She introduced herself as a “Spiritual
Adviser”. The reaction from the Aussie audience
was totally cool – it seems it is acceptable to be a
Spiritual Adviser but maybe not a Baptist pastor.
What struck me is that many unchurched Aussies
these days are spiritual people, and we need to
meet them on their ground, using their language
and cultural forms. It might seem unfair that
people have a 1950s view of church, but even
more strange (and silly) is that many pastors
appear to have a 1950s view of the Aussie
community – a mono-cultural society which forgot
that people are meant to follow their grandparents’
Christian religion. Consequently we wait for them
to come to our church. Maybe we could get out
and experiment with calling ourselves “spiritual
consultants” rather than pastors?
In this Vision we explore contextualisation – what
it means to be culturally relevant in our missional
activity. In the simplest terms it means taking the
prevailing culture seriously and trying to express
the eternal truths of the gospel in ways which
people of that culture can comprehend. The article
on page 15 notes that people who are closed to the
appeals of the church and its associated sociocultural
baggage might be much more responsive
to Jesus if we:
1. speak and understand their language patterns
2. understand and identify with their culture or
sub-culture
3. affirm their language and culture as valid
avenues for expressing faith, and
4. love them.
Can I encourage your continued prayer for crosscultural
staff as they help people in unreached
communities become followers of Jesus? And, as
Jesus-followers in Australia, pray that we might
genuinely engage with the culture and context of
our communities. Pray that we will be agents of
change in the purpose of God to bring all people to
himself through his Son.
This issue of Vision marks the conclusion of Grace
Munro’s role as Publications Consultant. Grace’s
mission experience, theological reflections and
writing and editing skills have been the foundation
on which much of our publications have depended.
Her contribution to the wider ministry of the mission
has been outstanding and we wish her God’s
blessing in her new role at Kew Baptist Church.
Keith Jobberns
General Director
02 FEBRUARY 2008 | VISION | GLOBAL INTERACTION

FROM QUESTIONS
TO CONFIDENCE IN JESUS
“Is this for real?” “How would my family feel if I
became a follower of Jesus?” “Would I help or hurt
my community?”
Looking on
Nap, who asked the questions above, had watched
with interest as two of his friends, Tenon and
Samet, had changed. They, like him, were students
at a Buddhist tertiary institution.
In 2006, Tenon and Samet had met Peter* who had
begun to tell them about Jesus. He had given Samet
a cartoon book of Bible stories. They had also met
two GDT (Global Discipleship Training) students. A
few days on, Tenon and his friend were passing a
temple and felt drawn to drop in. As they left, quite
unexpectedly they met Peter and the GDT students.
Tenon exclaimed in surprise, “I dreamt last night
that you came to visit my temple, and here you are!”
The group arranged to meet again, and Tenon then
told his Aussie friends that he had been reading
about Jesus calming the storm on Lake Galilee
(Mark 4:35-41) in the cartoon book. Tenon had read
it, re-read it and discussed it constantly with Samet.
It seemed to occupy his every waking moment and
even appeared vividly in his dreams.
Samet shared about a recent dream in which he
found himself standing before a majestic mountain,
one that he had never seen before. Here, Samet felt
drawn to bow down and show his respect to Jesus.
Jesus then announced, “Samet, I have something
special for you!” As Samet began to reply, he awoke.
GLOBAL INTERACTION | VISION | FEBRUARY 2008
As they talked, Tenon and Samet showed a deep
hunger to know more about the living God. They
asked Peter if he could come each week to teach
them more about Jesus. They also knew of others
eager to hear as well. “Could we bring them too?”
Decision time
In December 2006, Tenon and Samet made the
choice to follow Jesus. The night after, Tenon
became restless about his decision, but heard the
voice of Jesus say, “Don’t worry Tenon. You follow
me now!” He heard the sound of a gentle wind, and
felt a sense of overwhelming peace and assurance.
Tenon was so excited about his new life in Jesus
that he read the whole New Testament, finishing it
in a week. He then wrote a four-page reflection on
what it meant to him to be a follower of Jesus.
Samet also read some of the Gospels. He found that
the Psalms and Proverbs gave him great joy during
his daily meditation and reflection. Each day the
two would spend time reading their Bibles and then
come together to discuss what they had read. They
met with Peter a couple of times a week.
Tenon and Samet have continued studying at the
Buddhist tertiary institution. In what may seem to
some of us an unlikely place for nurture in their
walk with Jesus, Samet and Tenon have continued
to study God’s Word deeply. They are growing to
maturity in Christ and equipping themselves to be
witnesses to Jesus in their home areas at the end
*Names have been changed
in this story which has been
compiled from a series of
newsletters from “Peter”.
03

of their studies. Samet says he will have something
very special to teach his friends back home, most
of whom have never learned about Jesus.
Nap joins the group
Let us return to Nap’s journey. He had watched
Samet and Tenon as they were drawn to Jesus. At
around the time when Samet and Tenon decided to
become Jesus-followers, Peter wrote, “Please pray
for another friend who occasionally joins us, called
Nap. He has a quiet but searching soul.”
By March 2007, Peter was able to write, “Pray for
Nap, a friend of Samet and Tenon, who is seriously
seeking God. It appears that family pressures are
holding him back from making a commitment.”
By May, Nap was meeting regularly with Tenon
and Samet, and they were often joined by other
students. Nap refl ected on the scriptures and
prayers Peter gave him. Peter wrote, “The hunger
is there but he still wants to know for sure. Please
pray, as Nap has asked, that Jesus will break into
his life in a special way.”
Nap longed for God to speak to him in a dream,
as he had with Samet and Tenon. But, instead,
God revealed himself and what Christ had done
through the Bible and a growing sense of the Lord’s
presence and peace during his times of prayer. For
a year or so, Nap wrestled with the implications of
becoming a follower. “Is this for real?” “How would
my family feel if I became a follower of Jesus?”
“Would I help or hurt my community?”
Meantime, friends in Australia who receive Peter’s
newsletters prayed regularly for Nap and his friends.
They were delighted in October to read, “We praise
God for your persevering prayers. Nap has decided
to become a follower of Jesus.”
Peter wrote recently, “When we see Samet, Tenon
and Nap and some of the struggle they are going
through, we often think of the three young men of
years gone by: Shadrach, Meshach and Abednego,
young men who found themselves as exiles learning
in the courts of the idolatrous Babylonians; young
men who were willing to live faithfully in the midst
of empty philosophies and pleasures...Samet, Tenon
and Nap are living faithful lives where they believe
God wants them to be at this point of time. When
asked to join in a ceremony that might compromise
their faith or do a task that would provide a poor
witness, they refuse. When they awake at 4.30 am
each morning, they spend several hours feasting on
the scriptures. Most mornings they meet to discuss
what God has been teaching them. They are now
regularly joined by other students.”
Peter meets with them when it is possible, but this
is not as often as he would like. From a human
point of view, these young believers appear to face
a precarious faith journey, trying to grow to maturity
with insuffi cient guidance from experienced
believers. In their Buddhist context and with limited
regular teaching, it is easy to imagine that they
could drift toward inaccurate interpretations of the
Bible and syncretistic practices.
However, we can trust that they will grow and mature
with the power and guidance of the Holy Spirit. They
will learn to live, worship and be witnesses of Jesus
in ways that refl ect their own culture rather than
Peter’s culture. What fantastic potential!
How did all this begin?
Back in 2006, Peter and his wife had been in the
country for a few years, learning the language,
gaining an understanding of the culture and praying
that God would lead them to locations where they
would focus their ministry efforts and resources.
Initially, they anticipated that their ministry would be
focused on stall holders at the market.
04 FEBRUARY 2008 | VISION | GLOBAL INTERACTION

Peter then began to feel drawn toward a particular
temple. It seemed to meet all the criteria as a good
place to focus on. Feeling that God was leading him
to this place, he asked people to join him in praying
for the people and the opportunities there.
When the GDT students were with him, it seemed
natural to take them to visit that particular temple
when a special event was on. They looked around,
chatted with a few people and then left.
For reasons Peter will never fully understand, he
felt driven to cross the road to visit another temple,
one which he had only glanced at previously. He
was still unsure whether to enter, even until the last
moment. Just then, who should burst out through
a side door but Tenon, whom they had met a few
days earlier, and he then told them of his dream
about meeting them at “his” temple.
Peter wrote, “We know that prayer is about God
preparing our hearts and minds.” Even though they
ended up at the “wrong” temple, they were ready
to listen to God and join him in his work. “Our
imperfect plans were beginning to merge with our
Lord’s perfect one.”
The story continues
The story is far from ended. Peter told another
snippet at the end of October 2007.
One night on our way home, Tenon asked if God
would forgive him for something he had done earlier
that evening. “I made a man cry tonight,” explained
Tenon as he began to replay a conversation that
he’d had with a tourist earlier that evening.
The tourist’s visit had begun as they usually do with
questions, “What does the colour of your monks’
robes mean?” “What do you do each day?” “Why
is there suffering?” and similar questions. Then the
tourist asked a question which was about to turn his
own world upside down. “Who can we trust in our
world?”
GLOBAL INTERACTION | VISION | FEBRUARY 2008
“You can trust Jesus!” Tenon’s quick reply stunned
the tourist. He leaned forward to hear more, most
likely doing a double take of the surroundings to see
that he indeed was still in a Buddhist monastery.
“I am a follower of Jesus,” explained Tenon, as he
began to share with the man his spiritual journey
of walking with the Lord. He told how Jesus had
brought peace, forgiveness and harmony into his
relationship with the living God and the assurance
and fullness of life he now has.
The tourist began to cry and Tenon, whose culture
struggles with such shows of emotion, became
distressed. Tenon asked, “Why are you crying?”
Looking up and fi ghting through his tears, the tourist
gave his answer, “That is the fi rst time in my life that
someone has been able to share about Jesus and
what he has done in a way I could understand. Now
I know.” “He cried,” noted Tenon, “but he cried with
happiness about God.”
Quite a number of students now participate in the
group Bible discussions. Several have begun their
own journeys as followers of Jesus, and others
continue the exploration.
Tenon, Samet and Nap, who began their walk with
Jesus with many questions, now lead others in their
exploration of faith.
When they fi nish their studies, Tenon, Samet and
Nap expect to return to their homes. Please pray for
them, asking that they will remain strong in the faith
despite the lack of Jesus-followers living nearby to
support them. Peter is preparing material to help in
their continued growth and he plans to visit them
as he is able. Pray that these young men will be
used by God as the fi rst members of strong faith
movements in their own home communities.
What joy to see Global Interaction’s vision being
fulfi lled – empowering communities to develop their
own distinctive ways of following Jesus.
05

06
By Grace Munro
HEALTHY INTEGRATION
or unhealthy syncretism
A legitimate concern when presenting the gospel
and nurturing faith is the fear that new believers
may drift into syncretism. We see the risk that they
might merge aspects of their previous religious
systems or unhealthy aspects of their culture with
the beliefs and practices of their new faith. We
fear that their walk with Jesus will be put at risk.
Perhaps we even fear that they will pollute the
gospel and displease God.
Perhaps, though, we need a mirror. We might ask,
“In what ways are we syncretistic?” Note that the
question is not, “Are we at risk of syncretism?”
As we will see, we need not look far to see our
syncretism. The question is, “Has our integration of
culture and faith, which can be eminently healthy,
drifted into unhealthy syncretism?”
Healthy integration
Jesus’ life and ministry was a healthy integration
of his spirituality and human culture. He was a
Jew – he wore Jewish clothing, ate Jewish food,
spoke Aramaic, expressed himself in cultural
and contextual Jewish forms in his teaching and
parables and accepted most Jewish values.
But he challenged aspects of the culture, including
religious culture. He asked for water from a
Samaritan woman; a Samaritan became the “good
guy” in Jesus’ story. He treated women radically
better than did other Jewish men. He constantly
upset religious leaders by “breaking the rules”.
He was thoroughly Jewish, but he freed himself
and others from limitations in the Jewish culture,
whether in their social or religious culture.
Syncretism in Australia
In Australian Baptist churches, we won’t fi nd
people bowing to carved fi gures, or offering
sacrifi ces on altars to other gods. Such actions can
be an overt form of syncretism. Syncretism here is
usually more subtle, but just as real. Here are some
questions which are likely to reveal our syncretistic
beliefs and practices:
Do we tend to measure our own and other people’s
value and worth by where we live, what we own
and the type of work we do? We easily drift away
from the foundational truth that God values all of us
no matter who we are and what we do.
How dependent is our sense of wellbeing on
our earning capacity, status, possessions or a
good retirement provision? As we look into our
syncretism mirror with honesty, we may fi nd we
aren’t as dependent on Jesus as we like to think.
How much are our values, priorities and practices
driven by the fashions of the day? I am not
speaking of clothing fashions – but fashions in
management styles in our workplaces or churches,
in ministry focus, and in our attitudes to people
of other races or the environment? It is so easy
to go with the cultural fl ow rather than assessing
ourselves against God’s priorities and desires and,
if necessary, challenging the latest trends.
The cult of body image is rampant, and church
people are not exempt. Are we spending more on
our appearance than on donations to people who
lack the basics of life? Perhaps this is our idol.
Individually or corporately as a church, how well
does the way we act toward other people refl ect
the Biblical obligation to show concern and
compassion for each other? Do we really love our
neighbours – whether across the street or across
the world – as we love ourselves? How would our
church life and home life change if we were just
as concerned about the wellbeing of others as we
are about our own wellbeing? Individualism is a
strong aspect of our western ethos which we often
incorporate into our walk with Jesus.
As believers, or corporately as a church, has our
western tendency to divide the sacred and secular
polluted the gospel? Do we treat our social life,
FEBRUARY 2008 | VISION | GLOBAL INTERACTION

interaction with neighbours or work life as less
“spiritual”, and less important, than our devotional
or worship life? The biblical model is authentic faith
evidenced with integrity in all aspects of life.
Church syncretism
Then there is “church culture”, often signifi cantly
different to that of wider community. Some things
in church culture can achieve a level of importance
which is idolatrous. It is easy to see this in earlier
church practice. Anyone who has tried to move the
pulpit, preach without a tie (preachers were men,
of course!), introduce choruses, use a modern
Bible translation or allow youth to hold a coffee
evening in the church has hit this one head-on. The
commitment to objects or ways of doing things
which are part of “church culture” rather than of
scripture can become so entrenched and important
that we drift into a form of idolatry or animism
– thinking these things are essential for pleasing or
appeasing God. We may cling to such things even
if they block people who want to meet Jesus.
The question is, “What are the activities, processes
and objects which are today’s form of animism in
our churches?” Is it the language we use? Is it an
expected dress code (whether the formal dress of
older people or tatty jeans of young people)? Is it
a way worship is expressed? Is it an expectation,
often unspoken, that new attendees will conform
to particular ways of behaving? Is it a requirement,
also unspoken, that new believers adhere to a
certain process before they are accepted as real
believers? Do we follow aspects of church culture
because we feel they are a way to please or
appease God? Do aspects of church culture block
outsiders or restrict the growth of insiders?
In church culture, the issue is not that something
is good or bad. It is about our attitude. If we cling
to something, even if it is inherently good, to
the extent that it replaces God’s priorities, this is
GLOBAL INTERACTION | VISION | FEBRUARY 2008
syncretism. It is all too easy to follow accepted
church practice rather than to question, challenge
and change as God leads us and as is needed if we
are to share his gospel with other people.
One of the major challenges we face in mission is
to pass on the gospel of Jesus without burdening
new believers with things from our church or social
culture. This is important when we are serving
cross-culturally, but also in our Australian context.
Yes, syncretism is a genuine risk for new believers
in the places where Global Interaction team
members serve. This may be particularly so in the
early days of their walk with the Holy Spirit.
However, a far more dangerous possibility is that
they may fail to integrate in healthy ways their
own culture and their allegiance to Jesus. They
may place their belief in Jesus over the top of their
religion and culture as a shallow veneer which
leaves them largely unchanged. They may even feel
they must adopt the cultural ways of those who told
them about Jesus if they are to please God.
If they do integrate in healthy ways their allegiance
to Jesus and their own culture, they will have
freedom to express their faith with cultural
authenticity in daily life, worship and witness.
Under the Spirit’s guidance they will examine
their own culture (and the cultures of others), and
challenge those things which are not aligned with
the gospel. With an integrity of life and faith, they
will be the light of Jesus among their own people,
showing that following Jesus is the best thing that
can happen in people’s lives and cultures.
The missionary tries to avoid telling them how to
live or worship. He or she is a coach, drawing on
personal experience and the heritage of biblical
scholarship over a long period of time. Encouraging
the study of the Bible and the culture, he or she
helps the believers articulate and integrate into their
lives what the Spirit is teaching them.
Pictures: Church
culture, of any
particular style, can
be alienating for
non-church people.
Aspects of it can
achieve a level of
importance which is
idolatrous.
07

Further refl ections
on contextualisation
GOD USES CULTURE
and God transforms culture
In Zambia in the 1970s, Baptist church services
were of the 1950s “hymn sandwich” style, using
English hymns translated into Lamba. Only a
handful of the hymns had emerged out of an African
context. One person working with a South African
mission believed that not only were the words of
the hymns inspired, but also the tunes. It was not
clear how she explained the hymn which was sung
to the tune of Click go the shears boys, click, click,
click.
In the late 1970s, Global Interaction worker George
Stubbs and national church leader Hudson Litana
initiated a program aimed to draw young people
into church life. A popular feature was a singing and
song-writing competition. Young people in Lamba
churches formed into choirs and practised daily.
Initially, the songs they composed spoke primarily
of hell, damnation and the fate of drunkards but,
over time, their theology and song-writing became
more refl ective of the broad gospel message.
It wasn’t easy for older people to let the hymns
go. Some certainly believed that the hymns were
the only songs which could please and appease
God, because they were what the missionaries
had taught them. So, hymns continued to be used
in church services. But newly written songs, with
their rich African rhythm and harmony, were added.
When Lambas sang these songs, congregations
came alive, with people moving to the rhythm and
even tiny children singing with great fervour.
Rhythm and harmony seem to be part of the
African soul, put there by God, who must have
been delighted to hear the gifts he had given African
people used in worshipping him.
What a pleasure it is when people of any culture
develop their own distinctive ways of following Jesus
– whether expressed in acts of worship, in witness
before people yet to know Jesus or in daily living.
Recently, a Global Interaction staff member
visiting Bangladesh felt the joy of such an
experience. He was surprised one night to meet
with a group who were spontaneously and
joyously singing, chanting and moving together
to express their beliefs in ways which are
characteristic of their cultural heritage.
He wrote, “As believers, they have to
translate the old traditional ways into believer
expressiveness. It seems to be in their blood.
It fi lls a deeply felt emotional need caused by
poverty and their situation.”
In all cultures, there are beliefs and practices
which are enhanced by the gospel. There are
also beliefs and practices which the Holy Spirit
reveals as being inconsistent with the gospel. In
his love, over time he transforms these things.
In Thailand, some people beginning their journey
with Jesus have been studying the life of Joseph,
and this has led some of them to reconsider their
understanding of karma. To a Buddhist, every
word, thought or action is important because
it has consequences according to laws of
cause and effect. People’s present experience
is caused by their previous actions. When a
man, Long, seriously injured his leg in a motor
bike accident, the thought immediately popped
into his mind: “I am being punished for killing
chickens!”
The four week study of the life of Joseph taught
group members a fundamentally different
truth – bad things can happen to good people
– sometimes bad things even happen to the
best people, like Joseph. Through studying his
life, Long came to see that suffering can be
redemptive. At the end of the class he confessed
to the group, “If it had not been for my affl iction I
would not have come to Christ.”
08 FEBRUARY 2008 | VISION | GLOBAL INTERACTION

CULTURAL VIEWS
barrier to belief
After I moved into my new apartment, Patina,
my Thai friend, came to visit. We have already
developed a very good relationship. We talked for
more than fi ve hours, touching on many topics.
Triggered by a Thai Christian song, she started
asking me many religious questions. She described
to me what the Thais believe about the after-life.
“Everyone has to go to ‘hell’ because everyone
would have done something wrong. They need
to be punished according to their wrongdoing
in different levels in ‘hell’. One day in ‘hell’ pays
back one year when they were on the earth. After
repaying for one kind of wrongdoing, they will go
to another level to receive punishment for another
kind of wrongdoing. When they have received
all the punishment, then they can be re-born to
another life.” It is full of horror and there seems to
be no hope that they can escape.
WHICH CULTURE
is best?
By Jen Bonte, recently concluded in Thailand
The feel of Thailand – hot and sticky
The taste of Thailand – spicy to the palate
The fl oors of Thailand – spotless
The transport of Thailand – motor bike
The life of Thailand – laid back
The hours of Thailand – early to bed, early to rise
The bugs of Thailand – rampant
The smells of Thailand – strong
The sounds of Thailand – unfamiliar language
The people of Thailand – friendly, willing to help
The language of Thailand – musical
The sights of Thailand – breath taking
The God of Thailand – awesome
GLOBAL INTERACTION | VISION |FEBRUARY 2008
I shared with her how different the gospel is and
how Jesus can give us hope. She said that she had
studied Christianity before but didn’t understand
much. With my simple explanation in Thai, she said
she understood now and agreed that there is hope
in Jesus. Thanks for the guidance and the words
from the Holy Spirit! Although she hasn’t made any
commitment yet, pray that the gospel seed which
was sown will grow in Patina’s heart.
As I learned more and more social problems and
remembered Thai people’s slow response to the
gospel in the past, I began to doubt and asked
God if it was possible for this society to change.
One day during my devotions, God used the
vision in Ezekiel 37 – Dry bones came to life – to
encourage me not to be frustrated. Right, nothing
is impossible for God! He is still working. Let’s pray
for revival in Thailand.
I went up the road to see my neighbour and gave
her a couple of things I bought last time I was in
Chiang Mai – a packet of dried fruit and a fun key
ring puzzle. After receiving the gifts, she began to
mention differences between foreigners like myself
and Thais. The fact that I would buy a key ring
which serves little purpose highlights the fact that
we have different values. She would rather have
practical things, such as some fruit or vegies.
She pointed out other differences. If I understood
her Thai correctly, she said that foreigners like to go
places to see different things, whereas Thais just
stay home (partly due to lack of fi nances). Also,
when foreigners grow up they move out of home,
so their family unit is small. Many Thais live with
their extended family for their whole lives.
As she was chatting, I got the impression she
thought the Thai way was the better way. It was
interesting to hear things from her perspective.
From Anna in
Thailand
09

Pictures: some of the
fashion styles of King
Bhumibol Adulyadej
of Thailand, and of
those who honour
him
AMAZING THAILAND
and implications for gospel sharing
Anna wrote, “Many Thai people have worn yellow
T-shirts, especially on Mondays, since 2006 when
they celebrated King Bhumibol Adulyadej’s 60th
year on the throne. The king was born on a Monday,
and Thai people celebrated his 80th birthday in
2007. Late in November 2007, the King recovered
from a sickness and he wore a pink jacket when he
left the hospital to meet the crowd.
People believed that wearing pink may help the
King have good health and long life. Within a few
days, all the pink T-shirts in the market were sold
out. People needed to put in an order before they
could purchase one. While people were still waiting
for their pink shirts to be made, people saw their
King wearing a green jacket. Some people started
looking for green T-shirts. For a while, on Mondays
people wore yellow, Tuesdays pink and Fridays blue
(blue is the colour for the Queen as she was born
on Friday.) This is amazing Thailand!”
Jonathan Head, BBC News, Bangkok, wrote on 5
December: “Bhumibol Adulyadej is accorded an
almost divine reverence, with titles like Phra Chao
Yu Hua (Lord Upon our Heads) or Chao Chiwit (Lord
of Life). People prostrate themselves on the ground
in his presence. Yet there is genuine affection too,
and it goes both ways.”
Jocelyne Gecker of Associated Press wrote on 30
November, 2007, “Bhumibol, the world’s longestserving
monarch, enjoys a reverence seldom seen
in modern times. Regarded by some as semi-divine,
he is known for his lifelong dedication to helping
the country’s needy. Bhumibol is a constitutional
king with no formal political role, but has repeatedly
brought calm in times of turbulence and is
considered the country’s moral authority.”
It was predicted that there may be political unrest in
Thailand following elections held in December. May
the King be able to continue to exert an infl uence for
peace in coming months.
It is possible that the message of Jesus Christ as
King and his establishment of the Kingdom of God
would resonate with Thai people, given their great
respect for and love of King Bhumibol and the
infl uence he and the queen have on Thai people.
There are many diverse aspects of Thai life, religion
and culture which the Global Interaction team there
needs to consider. The team needs our prayers as
they try to fi nd the keys which God will use to open
Thai people’s hearts and minds to Jesus.
What about other countries?
How do we present the message of Christ as
King and his reign over the Kingdom of God in
countries where different political structures
prevail? What would these concepts mean in China
under communist rule? What would they mean in
Zimbabwe, where President Mugabe rules? How
would groups of Indigenous Australians understand
“king” and “kingdom” given their traditions of
a strong attachment to their home lands, but a
nomadic lifestyle? How would the various tribal
groups in Papua New Guinea and Papua (Indonesia)
understand these terms?
In fact, a serious question for Australian believers
is how concepts such as king and kingdom can
be presented in broader Australian society, or to
the children in our churches. While we still have
a monarchy, quite a number of people in the
community think it is time we did not. And, while
Queen Elizabeth II has proved to be a good person
and has fulfi lled her role with great dignity, the
monarchy has little impact on our daily lives.
These are some examples of what Global
Interaction team members need to look at when
trying to share the gospel with people of varying
cultures and situation. They are also helpful to us in
Australia as we try to share the gospel with people
who do not know Jesus.
10 FEBRUARY 2008 | VISION | GLOBAL INTERACTION

OPPORTUNITIES
for conversation about Jesus
Loy Krathong is a traditional Thai festival held on
the full moon of the 12th lunar month, in 2007
November 24th. While most of Thailand celebrated
it that evening, Chiang Mai took three days to
celebrate the festival in the typical colourful way. It
was a great opportunity to spend time with friends
and neighbours as they prepared the parade fl oats,
practised traditional dances, decorated their homes
with lights, launched large hot-air-fi lled paper
balloons and made the traditional leaf boats.
Loy Krathong, fl oating the leaf boat, is a powerful
symbol for the Thai. One belief is that by offering a
prayer of confession over the boat and then lighting
the candle as the krathong is set to fl oat down the
river, all wrongdoings fl oat away as well. We can
use this tradition to help share that if we are willing
to give our lives to him, Jesus the Light of the World
will take our sins away.
Paul and Cathy, Thailand
This morning, like every morning for nineteen days,
I woke at 4.15 am and drank about one and a half
litres of water and two cups of tea, and ate fi ve
Weet Bix and a couple of bananas. Why? Simple.
I am fasting for Ramadan! During Ramadan,
many Muslims will not eat, drink or have sexual
intercourse during daylight hours. The Quran states
that the fast is supposed to teach people selfrestraint,
as well helping them remember how God
gave the Quran to the prophet Muhammad. Many
Muslims believe that they can gain merit from God
by keeping the fast correctly and that they can have
all their past and present sins forgiven in this month.
So why am I fasting? Simple. I am fasting because
it gives me opportunities to share with people
the message of the Lord Jesus Christ. In this
community, fasting is linked in people’s minds to
godliness. It is very hard to talk to people about God
if one does not appear to them to be godly. Paul the
Apostle did similar things in order to share Jesus.
He said, “For though I am free with respect to all, I
GLOBAL INTERACTION | VISION | FEBRUARY 2008
have made myself a slave to all, so that I might win
more of them. To the Jews I became like a Jew, in
order to win Jews… To the Greek I became like a
Greek so that I might win the Greek.” Because of
the fast over the past two weeks I have been able
to share with Muslims whom I meet regularly about
what it is that God requires of us, and how we can
know lasting forgiveness.
Ian, Africa
Fasting for 30 days was far more diffi cult than we
could have imagined. We acknowledge that we
were “supernaturally sustained”. Richard had some
meaningful conversations with some young men
sitting outside our front gate. They asked, “Are you
fasting?” Our night guard chipped in, “Yes, they
really are fasting, I hear them get up every morning
at 3 o’clock to eat!” The fasting month ended with
celebrations including parties, fi re crackers, drum
beating and singing from the mosque – all night
long. Our fi rst Holy month of Ramadan was very
special indeed.
R and I, SE Asia
In Malawi, eating a ritual meal and saying prayers
to honour the dead is called Sadaka. It is believed
that the deceased exists in another realm, and is still
able to affect the lives of the living, for good or bad.
Doing Sadaka is a way of keeping the deceased
relatives on-side, by honouring them. It was with
this term Sadaka that we celebrated and explained
the Lord’s Supper on Good Friday to some followers
of Jesus. Our Sadaka for Jesus was similar to a
usual Sadaka, however so very different as well.
Our Sadaka was held in honour of the one who died
sinless, who died for us and because of us. It was
for one who is alive and who affects our lives for
good, so that we no longer have to live in fear.
Ian, Africa
Praise God for a few great conversations, especially
one after Eid (Dec 20th here ) about why we don’t
visit Jesus’ tomb and why he isn’t there anymore!
Gus, Africa
Entering into the
culture of the people
we serve can be
demanding and
diffi cult, but doing so
brings opportunity to
speak of Jesus
11

12
*Names changed
Daniel*, in Asia, joined Mr H, a believer friend, and
others on a mountain trek. For the villagers, this is
an annual spiritual pilgrimage. On the way, Daniel
learned of his new status!
World banker
My friend apologised to me because, he said, he
had “sold” my name. He explained that his village
had received a grant from the World Bank to
improve the road to the village. He was in charge of
the project, and had done an excellent job.
After he had used up the funds, two men came to
his house one night claiming they represented the
World Bank. They said the village had to give them
an “administration fee”. At fi rst my friend didn’t
know what to do. But then he had an idea. He said
he knew “Mr Daniel”, a westerner who worked for
the World Bank! He explained he would go to the
city and check with Mr Daniel about this “fee”.
The two men began to tremble and dropped to
their knees. They said there was no need for him to
check with Mr Daniel. They would forget about the
administration fee and asked my friend not to tell
Mr Daniel they had come. They then quickly left.
So I now represent the World Bank! The sad thing
is that these two men had conned a number of
other poor villages out of large sums of money.
So, now you have met Daniel, world banker whose
name alone prevents crime!
Doctor Daniel
A mother brought me her seven-year-old son,
who had a bad gash on his foot. It was oozing
with puss. I cleaned and treated it, then tried to
close it with butterfl y clips and bandaged it, after
which I prayed for Isa (Jesus) to heal his wound. I
explained that the boy should be careful not to tear
open the wound. I arranged to treat it again before
Ben and I were to leave the group. But I was left
MANY ROLES
wondering whether it would heal in the primitive
jungle conditions.
Spiritual advisor
in cross-cultural life
Daniel had given one of the elders on the trek a
copy of the Injil (New Testament) two years earlier.
He told me that since then he has been searching
also for the Taurat (Old Testament). He says he
wants to come to my home to discuss spiritual
matters with me in private. Pray for him as he
continues his pilgrimage toward Isa.
Friend and guide to Jesus
We reached the top of the mountain two days later.
Ben and I had to leave the next day, and we trekked
over 20km through the jungle in one day back to
the car, then made the three-hour drive back home.
We left Mr H., who had accompanied us, with the
villagers. He videoed the ceremonies of the group
at the top of the mountain and continued to share
about Isa in his gentle way.
The boy with the gashed foot continued to run and
jump about. He explained to Mr H. that it is not a
problem because Mr Daniel had prayed that his
foot would heal.
Ten days later Mr H. and I returned to the village
with photos and a video of the jungle pilgrimage. I
couldn’t believe how well the young boy’s foot had
healed. The villagers were thrilled to see us again.
Our friendship continues to grow.
Pray for them as they continue to journey toward
Isa. Pray they will fi nd the powerful and eternal
cleansing, blessing and guidance that comes
through a personal relationship with the One who
freely gave his life as a sacrifi ce for them. Pray
also for us as we seek to present the good news to
them in a way they can understand.
FEBRUARY 2008 | VISION | GLOBAL INTERACTION

INITIATION
African style
One Sunday, Gus and his friend and language
helper Elias attended an initiation event in one of
the Mozambiquan villages where the elders have
welcomed their visits to share the gospel.
Gus and Elias celebrated this special cultural event
with a number of families. Six weeks earlier the
boys had been circumcised and had been living in
the bush where they were taught culture and life
skills. The girls had been in the bush for about three
weeks, where the older women taught them cultural
beliefs and their duties as women. Both groups
were presented to the village on the Sunday. Gus
wrote, “It was great to see the people celebrating
and welcoming their children into the village.”
Bek and Kahlia in Malawi also attended an initiation
ceremony. Luciano, eight-year-old son of Bek’s
language helper, Lucia, was one of the initiates.
Kahlia tells the story.
I had the pleasure of joining Bek on a trip to
see Lucia. Lucia’s eight-year-old son had been
undergoing initiation and, at the half-way mark,
the mothers were fi nally allowed to see their sons
when they took food to the boys. Lucia had insisted
that I come too, and I was truly honoured to be a
part of such an important occasion.
After much food preparation we set off, shaking
beer cans full of rocks and singing songs of
jubilation at Luciano’s coming of age. Lucia’s
neighbours, sisters and sisters-in-law were all
there, and we formed quite a procession. It was a
strange and very cultural experience to be involved
in and I was thankful for Bek’s presence and her
grasp of the language. There were women and
children everywhere when we fi nally made it to the
special hut on the hillside. I couldn’t have moved
an inch even if I had wanted to. It was loud and
crowded and everyone was whispering, “Asungu!
Asungu!” meaning, white person, white person.
In witnessing the strange and very spiritual
GLOBAL INTERACTION | VISION | FEBRUARY 2008
ceremony, Bek and I were blatantly faced with the
fact that these people need Jesus. Our hearts broke
for the blindness and ignorance we saw all around
us. If I’d had the language to do so, I would have
wanted to shout and shake them to their senses,
but yet I wanted to fl ee at the same time. It pained
me to watch the young boys brought out and told
to remain quiet and serious and keep their heads
bowed. I watched with a faint heart as women
shrieked and threw dirt over themselves in their
dancing and chanting. And yet, in a place that
some people might say God had forsaken, I could
feel him. I could feel his presence all around me,
protecting me and showing me his heart for a lost
and confused people.
Differing perspectives
It is interesting to note the differing responses of
Gus, with long experience in the culture, and Kahlia,
for whom African culture was all new.
Many earlier mission staff would have responded
far more strongly. They would have told new
believers never to attend let alone participate in
such events. In parts of Zambia, for example,
initiation ceremonies ceased altogether. Now,
children making the transition into teenage years
certainly avoid some unhealthy practices, but also
do not benefi t from important teaching from the
elders about appropriate behaviour. They miss out
on a celebration welcoming them into adulthood.
Certainly there are aspects of African initiation
ceremonies which are strongly inconsistent with
the gospel. Over time, the Holy Spirit will show new
believers in Malawi and Mozambique which parts
of the ceremony need to be dropped altogether,
and which aspects of it can be transformed and
used to nurture children, teach them gospel values
and honour their transition into adult life. People
like Gus will encourage their exploration of God’s
desires in all of this.
13

14
JOSEN’S
story
Beavan and Marion Peel have concluded around 14
years in Bangladesh. Through them, many people
are experiencing a better quality of life, and some
have found the source of life. Prottasha, a rural
community development project, is a great legacy,
as is the benefi t to individuals such as 18-year-old
Josen, and a group of Garo prisoners.
My mother died in 2006. Now only my father,
grandmother and I are at home. An uncle lives next
door. I was born with a hunch back, though I can
walk and work normally. But people remind me
daily of my “handicap” and that I will never marry.
My father has tuberculosis and is very weak. We
live in a one-room mud house near Mymensingh,
with no electricity or running water. We own a small
cow, two goats, two ducks and a small piece of
land for growing rice – barely enough for survival.
I don’t like to think about the future – I live for now.
I don’t have any dreams. I will be so alone and
I don’t want to think about the future. My father
tells me to leave my home when he dies because
my uncle will take everything. Just a day after my
mother died he took all her personal belongings and
sold them. It would be risky for me to stay alone
with my uncle. But where can I go?
At Women’s Club [led by Marion] I have learnt
many things from the other women – how to clean,
wash and cook. My mother never let me do these
things. Now I believe I could take care of our house.
So, things have changed for me. Every morning I
leave home which I never did before. Now I can tell
people that I “go to work” just like they do. I earn a
small amount of money which I give to my father. I
also give a little to Women’s Club as savings. I like
to meet my friends at Women’s Club. We chat and
learn from each other.
Beavan and Marion write, “Pray that it might
become possible for women in the group who have
no family to share a home.”
Ten Prison Friends
We have met each week with some men in
Mymensingh Jail. One prisoner, Modhunath
Sangma, died some years ago. He was 90 years
old.
About 17 years ago a land dispute turned violent
when a group of hired men tried to force some
Garos off their land. In the fi ghting which ensued,
two of the hired men were killed. Because the Garos
didn’t pass money over to the police and the other
party did, the police report went against the Garos.
All from the village fl ed to the Garo Hills in India.
The Tribal Welfare Council advised them to return
home because they believed they would be
imprisoned for just a few days before their names
were cleared. Some returned and the men were
arrested, found guilty, even though most were not
even in the area on the day of the violence, and
sentenced to 30 years in jail. Two were pastors.
There have been several appeals which have cost
the families much of their assets. Once, the families
obtained a loan from a Christian group on condition
that crops from their land went to the group. The
appeal failed, as the judge was bribed. The group
continues to take a portion of their crops.
When we have visited the men each week, they
have appeared so cheerful. One of the men once
commented that before people began visiting them,
they were dead. He added, “Now we feel very much
alive.”
During the visit we read a Bible passage, sing a
hymn and pray.
A sad aspect of our leaving Bangladesh is that we
haven’t seen the release of these men. Even after
we have left Bangladesh could you please pray
for these courageous men and their families, and
that justice might be done? Please pray for their
rehabilitation after their release.
FEBRUARY 2008 | VISION | GLOBAL INTERACTION

CHRISTIAN?
or follower of Jesus?
Someone asked me once, “Do you think the Yani*
will ever become Christians?” After reflection, I
answered, “No, probably not,” but added, “Probably
not Christians. But I believe we will see Yani
people become followers of Jesus.” Today we
are witnessing the beginning of this happening in
Malawi, and it is exciting.
Let me try to explain the difference as I see it
between “Christian” and “follower of Jesus”.
Abdul
Abdul was a Yani Muslim, as were his parents and
grandparents. His grandfather had been the leader
of a mosque. Such was his enthusiasm for Islam
that he twice walked the 1600 km to and from South
Africa for extra teaching. Young Abdul was expected
to become a Muslim leader like his grandfather.
But Abdul became a Christian. At boarding school
he learned about Jesus and, over time, he had some
dreams in which Jesus appeared to him.
Abdul’s conversion was seen as a rejection of the
community’s religion and their social, cultural and
religious way of life. Christians discipling Abdul said
to him, “Abdul is not a Christian name; you need
a Christian name.” So he became Amos. When
“Amos” told his family of his conversion and name
change, they told him not to come home and cut off
his school fees, hoping he would reconsider. When
they cut him off socially, “Amos” went to live with a
Christian family, and Christians paid his school fees.
One response to Abdul’s story might be, “Wasn’t
Abdul wonderfully strong in his faith despite
persecution!” Another response to his situation
could be “Becoming a Christian is costly, and that is
a cost Muslims will just have to bear.”
When Muslims become Christians, it means
changing culture and identity. They must leave
accustomed regulations about food and drink and
GLOBAL INTERACTION | VISION | FEBRUARY 2008
wear different clothing. They must use different
religious language and change their style of prayer
and expressions of worship. For many Muslims,
becoming a Christian is just too difficult or too
dangerous, even if they are attracted to Jesus.
There is a different response, however, to Abdul’s
story. Muslims can enter the Kingdom of God
without adopting a different culture or being rejected
by their community. We have met Muslims who
were closed to Christianity as a religion, with its
associated cultural and social baggage, but open to
Jesus when we:
1. spoke and understood their language,
2. understood and identified with their culture,
3. affirmed their language and culture as valid
avenues for expressing faith, and
4. loved them.
Chief Leta
As a Muslim leader and village headman, Chief Leta
was responsible for several hundred families. When
I met him, it was clear that he had a deep affection
for his people and a strong desire to know God. In
that first conversation, we talked about some of the
titles given to the prophets which are common to
Islam and Christianity, even though he was closed
to Christianity. I left with him scripture portions in
the Yani language.
Later, I learned that our first meeting had left a
strong impression on him. It was not so much the
content of our conversation or even the message of
scriptures, but the language that we used. Another
time, the chief lamented, “All of us in this village are
Muslims. We go to the mosque to pray every day.
But the worship is all in Arabic, and not one of us
speaks it. We recite prayers that we have learned by
rote, but we do not understand what we are saying.”
They go and come home no closer to knowing God.
By David J Edwards
(name changed), who
works in Malawi
*Names changed
15

Chief Leta’s desire to encounter God, however, was
so deep that he invited us to start a small group
meeting. Now every time a new person joins the
group, Chief Leta says proudly, “Here, we talk about
God in our own language, Yani, because we believe
God can hear the Yani language and accepts it.”
Recently the man who leads the prayers in their
mosque came to faith in Jesus.
Beoli
Learning the language also means that we can gain
a greater understanding of people’s culture and
worldview, and connect more deeply with them.
The importance of understanding people’s basic
assumptions about life was highlighted as I sat with
some Yani men. One of them, Beoli, said, “I’ve just
been to court. When my sister’s husband died, his
brothers locked the village store that he and my
sister operated and took the key. They said to my
sister, ‘Go home to your parents’ village. There’s
nothing here now for you. This store is ours now.’”
Beoli thought, “This is wrong. In Malawi, property
grabbing is no longer permitted.” He went to the
government offi ce, and was told, “You are right. The
family of a deceased person is not allowed to grab
his property. It should go to the wife and children.”
But when Beoli told the deceased man’s brothers
this, they responded, “If you don’t stop pursuing
this case, you will see something very ‘mysterious’
take place.” Beolii added, “So I dropped the case.
My sister will get none of the property she had
shared with her husband.”
My Yani friends and I heard the same story. But our
responses were quite different. I was bewildered
and said “But, Beoli, you’ve got to go back; you
must fi ght this case. It is your sister’s legal right.”
My Yani friends looked at me as if I was from
Mars. I had heard exactly the same story, but I had
completely missed the deep cultural implications.
My Yani friends, on the other hand, had completely
understood and sympathised with Beoli’s decision.
I had interpreted the story through my assumptions,
experience and worldview. It hit me – the way I
see the world is vastly different to the way the Yani
see the world. I had assumed that, for the Yani, as
for us, the marriage relationship would be of equal
importance to relationships with mother, father,
brothers and sisters; that provision for a grieving
widow and her children would be a priority; that
children would be the equal responsibility of a
father and mother; that disputes would be resolved
by legal means; and that a court of law would be
determinative in settling a property dispute.
My assumptions were wrong. In Yani culture, a
person’s relationship with their family of origin takes
priority over a marriage relationship, especially
when a death occurs. Death is not seen as the
result of illness or accident, but the displeasure of
the spirits or witchcraft, and the widow or widower
may be held responsible for the spouse’s death.
Sorcery and witchcraft over-ride any legal factors.
Authentic Yani faith communities
Not surprisingly, low engagement by mission staff
with language and culture can facilitate culturally
inauthentic churches. Sadly, it can also mean failure
to establish any church, even if, like the Yani, the
community is open to hear the gospel of Jesus.
The gospel can and should be rooted deeply in the
culture of the local community. Paul said it, “To the
Jews I became like a Jew; to the Greeks I became
like a Greek.” We must enter into the Yani people’s
understandings and perceptions. Greeks did not
need to become Jews to follow Jesus, and Yani do
not have to become Aussies to follow Jesus.
The result of our communication must be auth-
entic Yani communities of faith focused on Jesus.
Such communities will follow Jesus and worship
16 FEBRUARY 2008 | VISION | GLOBAL INTERACTION

him using their own unique cultural expressions,
and critique themselves and their culture against
the Word of God under the guidance of the Holy
Spirit. God loves the Yani language and culture,
just as he loves every language and culture. This is
because God delights in diversity. God created every
language and culture, not as a punishment but to
prevent a catastrophe, as we see in the story of the
tower of Babel. Human cultures, including Yani and
Aussie cultures, like everything else, are marred due
to sin and need redemption.
Different cultures highlight different aspects of God
and of what following Jesus means. I believe that
Yani people, when they encounter Christ, can teach
us vital things about God which we do not grasp yet
in our culture. They will add to the jigsaw something
we do not have. I fi nd that very exciting. We need
the way they see and understand God so that we
can grow and develop in our understanding of God.
On the day of Pentecost, when a crowd of 3000
Jews received the Holy Spirit, most of the people
present would have understood Greek or Aramaic,
but God didn’t choose those languages. Nor did he
communicate in a single “holy” language. Everyone
heard God speaking to them in the language they
had heard when they sat on their mother’s lap.
In the book of Revelation, John’s vision of the
summation of the ages emphasises that believers
will experience unity in Christ, but also that diversity
will be preserved, because God delights in it.
People from all tribes, peoples and languages will
praise God. This is the vision which drives us on in
reaching the Yani with the gospel. It is a great vision
– all of us singing praises to God in our languages,
with our cultural differences preserved. We will all
offer to God that which is authentically “us”.
The two sides of the coin are that we all need
to hear an authentic expression of the gospel
GLOBAL INTERACTION | VISION | FEBRUARY 2008
message, and that God desires from us all an
authentic expression of the gospel in our life and
worship. God delights to hear from us an expression
of love and faith that is authentic and natural to us.
It is an authentic Yani expression of the gospel that
is attracting people to Jesus in Malawi today.
Mr Ano
Mr Ano was so attracted to Jesus that he now
spends his days telling others about him. He makes
no money from this; he does it because he has
encountered God through his own language and
in an appropriate style for his culture. He recently
wrote a letter to our church in Australia, thanking
our friends for their part in the ministry to the Yani.
I thank God for Mr Ano. I have travelled many miles
with him. I praise God for what he has done in his
life. Mr Ano is a Muslim background believer, and
Jesus has radically altered his life. By the age of 30,
Mr Ano had been married seven times, as in Yani
society marriage relationships are volatile, fragile
and fl uid. But Mr Ano had no peace. He held no
hope for the future and found nothing to help him in
Islam because, although he went to the mosque, he
understood nothing. Because the message of Jesus
was presented to him in his own language and in a
culturally appropriate manner, over time Mr Ano came
to understand that there is life and hope in Jesus.
Isn’t that what Aussies need today – an authentic
expression of the gospel? Would you follow Jesus if
it meant that you had to speak a different language?
If you had to take on a different culture? Would you
follow Jesus if you had to become Chinese or Italian
or Yani? I wouldn’t. God knows that everyone needs
to hear the gospel in their own language and cultural
form, and then to express their worship in ways that
refl ect who they are. To do less is to devalue their
being made in the image of God.
17

Love
Language and cultural understanding are vital for
sharing the gospel, but it is love that convinces
people of the truth of the message. Love is the
authenticating action and attitude. Many activities
are practised in other religions – reading scripture,
fasting, good deeds and acts of service. Some
groups do these more diligently than Christians
often do. I joined my friends for the fast during
Ramadan last year, and it is very diffi cult to do.
The Bible says that it is only love that shows a
person to be a genuine follower of the living God.
Love trumps other aspects of engaging people
in cross-cultural mission. Love is the essential
ingredient for reaching unreached groups like the
Yani. John, in his letter, says that “we know that we
pass from death to life because we love others”.
Love is the fi rst fruit of the Spirit and is mentioned
as a sign that reveals a person’s eternal status.
Being loving doesn’t exempt us from the hard task
of trying to learn another language and culture.
Struggling to speak and understand are acts of love
in themselves. It is love that carries the day. When
we have tried our best to communicate; when we
have fumbled and stuttered and tried our best to
understand, and yet still look so odd, love speaks
out. Love carries the message when our words
have failed. Love communicates, more powerfully
than anything, the genuineness of the message and
the messenger than anything we can do or say.
The love of God, expressed through us and others,
is bringing Yani people to faith in Jesus.
Yosefi Lutembe
God’s love is also fl owing through Muslimbackground
Malawian believers. Yosefi Lutembe
became a Christian and, like Abdul, was rejected
by his family. But he had a deep desire for his own
people to know Jesus. He prayed that God would
send someone to them. But God didn’t seem to
answer, and Yosefi fi nally realised that God was
calling him to go.
His home community had vowed that there would
never be a Christian church in their village. So,
when he returned, people threatened him. He
started to meet people and built a small grassroofed
building in which they met and prayed, but
one night they burnt it to the ground. They tried to
kill him, sending him poisoned food. They even
cursed him. This was not just saying nasty things;
they used powerful witchcraft to try to drive him
crazy. Yosefi suffered, but he never retaliated.
His motivation was, “God is love”, a side of God
that is not commonly known, but which they saw
expressed in Yosefi ’s life. He told them, “If you
kill me, others will come, because God is love.”
People began to say, “Hey, what is it about us and
our religion that drives us to do this.” Eventually,
recognising Yosefi ’s loving attitude, they said,
“We’re ready to listen.”
We are fi nding that Yani people are coming to faith
in Jesus because of the love of God shown in
people like Yosefi Lutembe.
We believe that what is true for the Yani is true for
people throughout the world, including Australia.
Therefore, let us go and become Jews to the Jews,
Greeks to the Greeks, Yani to the Yani, and Aussies
to Aussies in the love of Christ and we will see
people coming to Jesus as well.
Then, one day, we will all stand with a great
multitude of people singing and praising God
together in out own languages, in a way that is
authentically “us”. As for me, I’m looking forward to
joining the Yani group as well as the Aussie group!
What a privilege!
18 FEBRUARY 2008 | VISION | GLOBAL INTERACTION

IN THE FAMILY
of Global Interaction
Baby!
Keren and Paul Newnham, preparing to begin
service this year, are rejoicing in the birth of their
fourth child, Ty, on 23 October 2007.
Marriages!
Ben, son of Lyn and Lee who serve in Thailand,
married Amee on 12 January, and Caleb married
Shereen on 3 February. Best wishes!
Farewell, and thank you Florence
Florence (Floss) English, born in 1916 and one of
Global Interaction’s longest serving staff members,
died on 30 October 2007. When she applied for
service, her acceptance was delayed when a
doctor queried her “ability to stand the strain of
missionary work owing to smallness of stature.”
No-one would now question the capacity or
commitment of this remarkable woman who served
for 30+ years, despite health pressures and the
stormy period leading up to the partition of India.
Much of Florence’s service was in administration
and financial management, but she never lost the
evangelistic concern which was her motive for
service. She was an efficient and caring person
who enjoyed the respect of her Indian, American
and Australian colleagues. She served at many
centres in East Pakistan, India and Thailand (where
she worked with American Baptists). She also
worked in Global Interaction’s head office for a
time.
597 Burwood Rd
Hawthorn Victoria
general director Keith Jobberns
postal address
PO Box 273
Hawthorn Vic 3122
tel (03) 9819 4944 fax (03) 9819 1004
email info@globalinteraction.org.au
web www.globalinteraction.org.au
Prayer Hotline by email on request
GLOBAL INTERACTION | VISION | FEBRUARY 2008
Thank you
When I began as Editor in 1991, I assured people
that I would not stay many years. After all, how
many issues of Pray Daily and Vision can one
write before the ideas run out? 17 years later, and
I’m finishing as Publications Consultant. It isn’t
retirement – I am working in the Kew Baptist Church
office, and may do a little Global Interaction work.
My thanks are due to you, our Vision readers. I
have valued your loyalty to Global Interaction, to
Vision and to me. I have welcomed your feedback,
including notes of appreciation, and the occasional
criticism which has helped improve the magazine.
Thank you especially to volunteers who have each
helped me one day a week – Grace Dodge and Jo
Forster for some years, Lyn Salter for ten years,
and, since 1999, Faith Sherman. Thank you to my
many colleagues at the office, including three who
finished late in 2007. Maurice Thomasz worked
in finances for 15 years, Sophie Urbano managed
the data base and mailing lists for five years,
and Geoff Holland was projects manager for five
years. We honour them for their work and for their
graciousness in sometimes difficult situations.
Grace Munro
STATE DEPARTMENTS
NSW/ACT: (02) 9631 4088
nswact@globalinteraction.org.au
QLD: (07) 3354 5603
qld@globalinteraction.org.au
SA: (08) 8357 1755
sa@globalinteraction.org.au
TAS: (03) 6228 4942
tas@globalinteraction.org.au
VIC: (03) 9880 6161
vic@globalinteraction.org.au
WA: (08) 9470 3081
wa@globalinteraction.org.au
NT: 0401 118 304
nt@globalinteraction.org.au
VISION is published four times a year.
The annual Prayer Guide is included
with the February issue.
RESONATE magazine is available three
times a year – make sure you receive
your copy.
Editor: Grace Munro (03) 9819 4944
pubs@globalinteraction.org.au
Printing: Classic Press, Bayswater
Publication costs for Vision and the Prayer
Guide (a total of about $15 per annum) are
drawn from the Global Interaction budget.
Donations toward the budget are appreciated.
Overseas recipients are required to cover
postage please.
19

SOME HELP WITH HISTORY
Several writers, led by Rev Gerald Ball,
are preparing to write a history of Global
Interaction.
Any people, particularly former members of
staff, who have historical treasures tucked
away (including copies of Our Bond or Our
India Field) and would be willing to lend
or give them to Global Interaction, please
contact Steph Forman (sforman@globalinte
raction.org.au, (03) 9819 4944) to discuss
with her whether or not we already have the
material.
BANGLADESH:
A Different Time and Place
This book is a collection of memoirs of missionary life in Bengal
– fi rst in British India, then in Bangladesh, from 1927 to 1970.
The writers are Mrs Heather Spicer (who collated and edited the
book), her father and mother Rev E. E. and Mrs Elsie Watson,
and Miss Jean Harry.
It can be purchased for $40 including postage (within Australia)
or $50 including postage (outside Australia).
• Send a cheque (in Australian dollars) payable to Global
Interaction to PO Box 450, Canterbury 3126 Victoria,
Australia.
• Please include the reference Bangladesh order, your name,
delivery address and phone number/email address.
The authors are donating all proceeds to Global Interaction.
FROM THE HEART:
CD of music by Robert Wight
The CD consists of popular piano pieces from the classical
repertoire as well as Robert’s own arrangements of well-known
hymns and jazz numbers.
Robert and Elise served in Papua (Indonesia) with Global
Interaction.
The CD is available for $20, including postage and handling,
with the total proceeds to go to Global Interaction, specifi cally
for the work in Papua, Ian Dicks in Malawi and Hoa in Vietnam.
Send $20 to Flinders Street Baptist Church, 65 Flinders St
Adelaide SA 5000. Please include the reference Robert Wight
CD, your name, delivery address and phone number/email
address.
For further information, please contact the church offi ce,
(08) 8223 4550, offi ce01@fsbc.asn.au