Study Guide:Paul’s Missionary Methods

By Roland Allen

*Developed for use on WIN fields by Paul Dreblow: Strategic

Resource Associate

The authority and instruction of the Word of God in all things- including our “methodology”

It is my hope and desire that the book and following Study guide will help you in your ministry as you “proclaim His Glory among the nations”(Ps.96.3).

Together Ron and I feel this study guide, together with the book which was shipped separately earlier this year as a WIN resource could be very useful combined with field training of potential disciple-makers (“church planters”). A set of both study guide and answers and study guide alone are included. Please feel free to use and copy as necessary.

Attempt has been made to give clear and concise summary answers* for the questions - but not in depth. Your own personal and thorough study of both cook and most importantly the Biblical texts from which it draws from should provide a good basis from which to disciple – teach.

Trusting in The Lord with you for His Glory to be declared among the Nations! PD

* Due to time constraints and a self imposed deadline there are only questions for the last chs. 11-15.

** If you did not receive the book please let either the US office or myself know and we will see if we can send another copy.

You know your settings better than anyone else. But here are some thoughts for how I have used similar material in similar settings in the past: (this assumes you are leading a group, or training a group of prospective or current church planters):

1. Schedule monthly or weekly meetings for spiritual refreshment, accountability and study and prayer.

2. Take a part of one chapter and assign questions to all. You might designate certain ones to be responsible to answer certain questions but they would all work through each one.

3. Present a summary teaching each session combining main biblical passages as your basis and integrate with material from book. In this way, you are helping them to see the most important principle in all church planting:

4. Combine this all with life experience and current problem solving. You can bring these in or you can have them share from their own work. Then apply the truths learned.

5. Pray through specific passages related to your study that day asking the Holy Spirit to work through each one to the glory of God in applying truth.

A possible Teaching-Training Outline

From the Forward: (i-iii)1. Just take time to acquaint yourself with an introduction to the author and what his ministry has involved.

Allen was a missionary to China 1895 – 1903. See middle para. for more and back of book.

2. On p.ii summarize the main point being made regarding the difference between “methods” and the word and the spirit of God. What does Allen think he needs to be done in any generation?

people need to submit mans traditions and methodology to the scrutiny of the word of God, for the Word is our authority and theway we learn how the Holy Spirit works. However, it is not the learning of new “methods” but learning to lean on and trust and understand the ministry of the Spirit.

Publisher’s forward:1. In the third paragraph some key questions are asked which will be studied in this

book. Are these questions you or your mission have eve or are now wrestling with?

The questions involve the progress being made with the $ output; are we perpetuating a mission or planting new churches? Are they indigenous and self-supporting? Etc.

2. Understand the layout of the book.

Author’s Preface:

1. What does RA believe was the “secret” of the Apostle Paul’s truly indigenous churches? (middle of vii)?

the church as a local entity and a profound trust in the work of the Holy Spirit indwelling converts thus being able to establish them at once with full authority.

2. What are the charges that RA says are usually brought against his work here? (bottom ¼ p.vii)

There is a deep and wide gulf between today’s cultures and that of Paul’s. Paul could rely on the converts from syn. to help protect his churches which we are not able to do in the same way today.. He answers the second one on p.viii.

*Note: the author speaks of the promotion of the Roman Catholicism (p.7) which though unfortunate should not deter us, as he suggests from further study of this work which is very clearly biblical in its particular area of concern.

1. How long did it take for Paul to establish the churches in the four major provinces of the Roman empire (p.3)?

It took about 10 yrs. to est. Gal./Macedonia/ Achaia/ Asia

* Are you surprised at this?

2. On the rest of p.3 what does the author suggest is cause for concern in comparison to the way and rate that Paul established churches?

His concern is that it takes us a lot longer and we seem to assume the way it is the way it must be.

3. From pp.4-9 RA makes a case for and answers objections to the challenge that we are not able to follow the Apostle’s methods today…for various reasons. How does he answer this on pp. 4-5?

1- He was not the only one doing things this way… other disciples did also.

2- we have an advantage today with the ability to print and have access to the whole of God’s word.

3- there is a quality of universality or “normativeness” in what Paul did. It was not just a matter of the times and culture etc. these are universally applicable principles which are timeless in their application.

Chapter One: Introduction-p.3-9

4. Continuing on pp.5-9 RA compares and contrasts “western” systems and methods with those of the apostle. What does he see as some of the general differences?

He draws several serious concerns he sees with typical western mission:

1- preaching but laying no solid foundation, no plan or method, leave no really instructed group behind, baptizing uninstructed converts, he planted churches vs. “gathering congregations”; he left with people in charge, leadership, not trusting finances to them, did not set up foreign consultations in general he sees the apostle operating with a freedom of the spirit to allow Him to work things out in certain ways… he is interested more in the method than the doctrine though both are important.

5. Note: on the bottom of p.7 he makes some comments regarding various denominations and the point he is trying to make. Do you agree or disagree with his reasoning?

In general we can agree while remaining firm on things that his particular tradition overlooks. There are normative Biblical patterns and teachings that are not open to debate. We must be careful in revitalizing all forms as only time or culture bound.

1. On pp. 10-12 RA asks and answers the question: “Did the apostle follow a particular plan in carrying out his ministry?” How does he answer this?

Basically no. the only clue we have to such a pattern is the use of the words- “the work” in Acts 13. Otherwise it seems more spontaneous as the Spirit leads and guides. See Acts 16:6,7.

2. Beginning on the top of pp. 12-16 (mid. paragraph) he lays out two different sets of general observations regarding the mission work of Paul – what are thay?

1- focus on provinces rather than cities – the bigger picture

2- worked within the limits of roman administration and seemed to make deliberate selective choices on where he next preached (see mid.p.12)

3- did not focus on doing all preaching himself by establishing centers of Christian life in two or three important places… from which the message would spread.. but the key was on disciple learning so people could themselves propagate the Gospel. When accomplished this much he said he had evangelized the entire province (Romans 15:23)

4- all the places he planted churches were centers of Roman Administration; Greek Civiliztion, Jewish influence or of some commercial import.

Chapter Two: Strategic Points; p.10-17

3. On p.16 (middle) what “caution” is given regarding where Paul did his mission work?

The caution is that all though Paul sought to penetrate Roman administration and Greek civilization and the centers of Jewish influence and the major trade routes, we need to be careful to see that he was led by the Spirit and these “natural” centers were made strategic by Paul’s ministry.

4. What is a “strategic center” as discussed from the bottom of pp.16-17? Did Paul have a “strategy”? Do you?

A strategic center is one described in the question above but the key is for this place to become one where “life” and ministry flow out and not into – thus making it just a “collecting point” (p.17)

1. It is clear from the written record of scripture that Paul followed the rule of seeking to only minister to one certain “class” of society when he went into a city? (pp18,19)

No, this does not appear to be the case.. while He always began his work by preaching in the synagogues to the jews it became soon apparent that the Jews would not be responsive to the message. As the epistles go on to show most of Paul’s churches were composed almost entirely of Greek – Gentile converts. Most of Paul’s fiercest resistence came from his Jewish audiences.

2. As the author discusses on p.20 and 21 do you see any implications or similarities between how Paul dealt with the Jews and how a former Muslim might deal with Muslims?

Paul did not try to cover up or become secret about his separation from pure Judaism. Nor was he fearful of causing a stir. This is part of the nature of spiritual warfare as the Gospel invades territory held by a false religion.

3. Some advocate using or drawing comparisons or similarities between Islam and Christianity; based upon the material on p.21 and following does this appear to be a Pauline-biblical model? If so, to what extent?

In order to win other from other segments of society Paul had to make clear that Christianity was NOT just another sect of Judaism, but distinct and different – thus avoiding any syncretism. It is clear from other writings (2 Cor 4:1-6) that the apostles were careful not to use any secretive or scheming ways in order to “win converts”.

4. Based upon the discussion on p.23 what can you say about the places where Paul did his ministry?

1st – the synagogue, and after that in the house of a person of good standing in the community if possible.

5. Finally, from pp.23-25 what can be said in summary of Paul’s approach to the issue of “class” and do you think the principle of “homogeneity” is found at all in Paul’s methodology?

Its seems clear that class did not play an important part in Paul’s overall strategy – though many came from the lower “classes” of society and often attracted the idle, superstitious and inquisitive kind (p.24). It does seem that he did seek to build leadership from among the more “respectable, religious minded people” (though this is not given biblical backing). It does not appear that Paul followed any artificial pattern of homogeneity or seeking to only reach one class or type of people within a given location.

Chapter Three – Class: pp.18-25

1. In reference to the overall moral and social conditions of the Greco-Roman society of Paul’s day the author draws reference to four elements in the life of the people – what are they?

1. Belief in evil supernaturalism – demons.2. The moral character of various religious rites – evil and diabolical (see Eph 4:7-19)3-4. The particular evils of slavery and the amphitheater and its bloodletting.

2. Summarize the importance given to these practices by the author in p.37:He would seem to suggest that any attempt to read/understand Paul’s ministry must be seen

clearly in the light of these realities and that therefore one cannot say that Paul’s converts had any distinct disadvantage over those of our day.

1. In how many towns/cities of the provinces are miracles recorded (p.41f)?

In five towns in the four major provinces.

2. What inference might we draw from the above fact; just how important were the occurrence of miracles in the ministry of Paul recorded in Acts? (p.42 top)

Difficult to say but apparently not as significant as some would have us believe. At any rate they are the work of the Lord and totally up to His sovereign will. While at times they aide in “verifying” or authenticating the verbal proclamation of the Gospel and especially in “pioneer” areas, we cannot say conclusively that they were always part of Paul’s ministry.

3. On p.43-47 RA discusses four primary ways that miracles “helped” the apostles in his preaching, name and explain them: Do you agree with his summary? Explain.

1. Attracting listeners.2. Accepted as divine approval of the message.3. Illustrated the character of the new religion.4. Illustrated the doctrine of the release of the salvation.

4. On the bottom of p.47,48 RA makes some important comments about miracles in relation to the other spiritual gifts and ministry in general – what is he saying? Make sure you understand this and that your theology of the gift reflects the Biblical pattern of importance.

In particular understand the importance of sound, doctrinal biblical teaching (see Acts 2:41-47, 12:28, 14:19, etc.)

Chapter Four: Moral and Social Condition

Part Two: The Presentation of the Gospel:

Chapter Five: Miracles

This chapter is very crucial in that it addresses issues that will be of great importance in church planting. Read carefully and with the Word in hand to see if these things are so!

1. Take a moment and think in your mind how your funds are normally handled in the local church you are part of or mission you are part of. Would you say the policies used are biblically based, why/why not?

Each to give their own feedback – but make sure there is chapter and verse difference.

2. What is the main issue in the author’s mind regarding finances and the missionary endeavor? (p.49 n.1)

That Paul did not seek financial help for himself and took no financial help from those he preached to and he did not administer local church funds.

3. Why is it that modern writers don’t seem to address the issue of how Paul dealt with money?

Though this answer is NOT necessarily found in the text it would seem that some writers may simply not be acquainted with Pauline principles or thinks them archaic or somehow not transferable to the present day setting. Some may just not want to know!

4. From pp.52(bottom) to middle p.53 RA talks about “the opening of a new mission station being primarily a financial operation.” What does he mean by this?

That modern missions is “driven” strongly by questions and concerns of finance many of which are not even questions or potential questions in the target or receptor country. With much of the missionary’s Christianity is some amount of cultural baggage and externals that are not really a necessary part of the message or methodology.

5. Note the seven elements RA mentions which further illustrate the concern given above:

Problems related to the acquiring of property in the target culture. Loading missionary workers down with secular burdens such as contracts and

negotiations, etc. Misinterpreting (p.54-56) our inward intentions by misleading external manifestations

(Note: His use of the word “sacramental”) Creating dependency and reliance upon external resources Unity based on threat of support withdrawal or related to this. Establishing “institutions” ties missionaries and workers down to one place. The difficulty in seeing indigenous leaders raised up to succeed the western missionary.

Chapter Six: Finance

6. On what does the author base his argument on that every church administers its own funds? (p.59)

See 2 Cor. 11:8-14; 12:14-18

7. Explain the trust problem that RA mentions on pp.60-61? How biblically based do you think the author’s arguments are?

The symptoms include the above and the real issue becomes one of trust, who is in charge, who knows best, how does God direct? Sadly, the missionary misses out on wonderful training opportunities and the opportunity to increase the partnership of responsibility for the work.

8. Explain what is meant by the term “congregationalism”?

See bottom p.60 footnote.

1. Note the three main and five minor references to Paul’s preaching. How can these occasions be divided? (p.62 top)

They can be divided into preaching in the synagogues to the Jews and preaching elsewhere to the Gentiles.

2. Describe the five elements and four characteristics of Paul’s preaching in the synagogue (p.63 f):

See page 63 and 64 for a clear and thorough explanation.

3. As you look at both the content and characteristics of Paul’s preaching, how does it compare:

a. to your own (if this applies?) b. to that of your church/fellowship? c. to the that of the way you or others may do M. evangelism and preaching:

Answers will of course vary according to the situation. While we don’t want this to become an occasion for undue criticism, sound critical thinking and holding our message and methodology up to the light of Scripture is what makes for integrity of our message and ministry.

4. Related to the above, as you think about ministry and preaching/witnessing to Muslims, look over the four characteristics on p.63 and ask yourself which of these you think may often be missing from preaching/teaching to M.?

Attention could be given to any of the four, but encourage interaction with each of them. Do you see any avoidance of truth issues? Any lack of courage and respect? Is there one dominate way that people seem to be going which may/may not be biblical? Do people understand the NEED to hold even their methodology up to the grid of scripture?

5. In the middle of p.64 the author draws comparisons between Judaism and Paganism in general related to how they are converted or enters into Biblical Christianity. To which do you see Islam closely related? Why? Depending on your answer what insights does that give you in terms of how you may or may not do ministry?

Again, answers may vary but there seem to be similarity with both. However, the description of Cornelius (Gentile) in Acts 10 seems most like that of a Muslim. There is a God-fearing in many, the practice of religion and religious observances (giving, praying, etc.). when a Muslim comes to faith there will have to be “breaks” with many of the old ways of thinking/doctrine, etc. but some of the practices can be kept, though needing to have sound biblical teaching and understanding.

6. On pp.65-67 the author makes reference to Paul’s preaching in Acts. Just go over this on your own and seek to understand the differences in Paul’s messages. Which approach would work best in your situation with M.? Does Paul’s use of pagan sources in Acts 16 gives us any precedent in the use of the Koran in witnessing to Muslims?

Chapter Seven: The Substance of St. Paul’s Preaching

Answers to vary. Study Acts 14:14-20 and Acts 17:22-34. Especially note Paul’s use of pagan sources (poets) in Acts 16:28. Be careful that comments are rooted in scripture and not personal experience or overt “pragmatic” thinking. The use of the Koran is a debatable issue and one which is undergoing constant scrutiny and refinement. *Be sure to look and study clearly the preaching outlined on the bottom of p.68.

7. According to the author did the apostle unnecessarily or strongly revile the false gods and teachings of the pagan environments he preached in?

No (p.67,8)- read and look over these pages. There is a fine line at times between bold, prophetic preaching and sensitively appealing to truth –study 1 Peter 3:15

8. On p.70-76 the author finishes with some general teaching on the tendency in his day to diminish the nature of the saving faith. Or, to put it another way there is a tendency in some modern day evangelism to merely “christianize” the pagan culture vs. calling out the elect of God from every tribe, tongue, etc. Be able to summarize both how RA states this and what the Solution is?

See esp. 70-73 We must be aware of the tendency to think we can merely put a veil over otherwise pagan people. As the second paragraph on p. 72 suggests it all reflects a need to understand the true nature of saving faith. When a person is saved they will have the desire to pursue the holiness and breaking with sin that the gospel states is explicit in conversion.

9. On p. 72 what are two of the most significant doctrines of Paul’s preaching that the author feels are missing today?

The doctrine of God’s judgment and the wrath to come.

10. On p. 72 further down he also makes comment “… he did not deny the salvation of good heathen”. What does he mean by this? Is this a biblically verifiable statement?

No, not really, though this is a much larger issue, the statement as it stand opens itself up to lots of misinterpretation from religious legalism, to universalism and general downplay of the exclusive claims of the biblical gospel especially as it relates to the conscious act of faith in Jesus as the ground of salvation.

11. On pp. 74-75 RA describes the process or specific methodology of Paul’s evangelism and preaching. Did Paul ‘scatter’ seed of the gospel? How did Paul deal with the possibility of rejection? How does this impact the way you/your church does evangelism?

*No, Paul ‘planted; seeds. (bottom p.74) He brought them to a point of decision, a fork in the road and admonished that they must make a choice and begin to live by that choice, not out of human effort but by the grace of God implanted.

*(top p.75) Paul dealt with the possibility of rejection in at least two ways:

1. He realized that it was an ever present reality, the nature of the gospel and the electing, choosing work of God determined that there would be both acceptance and rejection.

He also never sought to “establish” himself long-term esp. if men did not receive the teaching of the word. He understood as Jesus taught (Matt. 10:14) that there was time to “reject” the listener if there did not appear to be any moral apprehending of the truth.

*This needs to be seriously looked at in each individual mission setting. We must be careful of continuing in ongoing “education” if our teaching is falling on deaf ears or merely reaching the “intellect” (see middle p. 75). Obviously this will need to be discerned on a case by case basis and the time element is somewhat subjective.

1. In the first paragraph, the author alludes to what perceived error in the methodology of traditional missions?

He draws clear reference to the problem of missionary dependency – or to put it in different terms – the need to follow Paul’s example and begin immediate training in anticipation of the missionaries expected departure. To what source of strength and dependence are we directing the people? Along with this is the tendency to subordinate the “native” believers to the foreign missionary and his system. (see p. 82)

2. Beginning on p. 82, what are the major differences the author draws reference to between Paul’s Missionary methods and present day methods?

He planted churches; we plant missions (p. 83 top). His focus was on planting and establishing of indigenous led churches which were able to function on their own without outside or intermediary organizational involvement.

3. According to the author how is it that Paul was able to take converts from these areas and train them for leadership in so short a time (usually not more than 56- months)?

See above: 1st and foremost he planted churches and did not create “mission societies.” By this is meant that disciples were made, trained up and the indigenous flavor of things was evident from the start. He ordained/appointed elders and let them govern and teach (with the necessary biblical qualifications). See p. 84 for specific examples. He then made occasional visits through other people, wrote letters and exchanged information but did not stay long enough for them to become dependent or to build some type of mission organization.

4. How specifically, was the training done?

Teaching wise: (mid, p. 87): The doctrines of God the father, creator; the doctrine of Christ, as the son, redeemer, savior, Lord; a doctrine of the Spirit as the indwelling source of strength and power for Christian living/sanctification. The centrality of Truth in general is also affirmed.

The traditions he left: Teaching on the Lord’s Supper and the teaching on resurrection. He makes little or no reference on the miracles of Christ or parables and sayings of Christ in general are “scanty” (p. 88 top).

The Old Testament played a very important role in instruction of new believers as this lays a foundation for all in the New Testament. “missionary teachers” (“catechists”) as such were not sent rather the focus was on the establishment of local leadership – always wanting to call out more and more the capacities and giftedness of people in the fellowship.

He also left clear instruction for the baptism (by immersion upon confession of faith) and for the Lord’s Supper; a simple understanding of the gospel and the Old Testament (p. 90 top).

5. What about the person who says “St. Paul failed at first in leaving a foundation to shallow and later had to go back and correct the error due to his prior methodology”

Chapter Eight: The Teaching

We can say that this does not appear to be the case (mid p. 91). Nowhere does Paul seem to indicate that he was remorseful about the failure of his initial instruction at Corinth, Galatia or anywhere. It may be arguable in terms of how long or short a stay a missionary today should make in one place. But it’s hard to say that it was simply the length of time alone that added or somehow contributed as the primary factor behind some of these “problem” churches.

6. The author appears to draw his main conclusions regarding the thinking behind Paul’s strategy in teaching in the middle of p. 93. He summarizes by indicating how Paul’s converts became missionaries, how they were forced to take ownership and leadership responsibility for the local church. * Do you find this conclusion accurate? How would this thinking apply to your situation?

Answers may vary; they need to be rooted in the scripture.

7. After going through this chapter, what can you say about the role of the Word of God plays in your/your church’s evangelism and disciple-making in general?

Again, answers may vary but we want the person to see the importance, the critical need for the Bible to speak authoritatively to all situations – to let it be our “textbook”:

Note: This chapter uses a “sacramental” terminology which reflect a certain view of the Lord’s Supper. Just keep that in mind and look past this – the author still makes some very valid points.

1. What is the normal practice regarding baptism in your tradition? In what ways if any does it differ from the Biblical model and instruction? Do you/ does your group baptize in the way Paul did – almost immediately upon “confession” of faith?

Answers will vary. But as the author does, we want to take them to the text of scripture right away. For some this will be a new thought or concept. Again. The text and methodology of the Lord as revealed in His Word must guide us.

2. What two extremes are referred to on p. 96? Based upon your own background, do you find yourself in one or the other?

The two extremes are: careless, non-instructive baptizing of people who may not even be born again vs. the long term, probationary practice of instruction in lengthy teaching-“catechism” before it is decided whether they are “ready” or not.

3. According to the author, what was the Apostle’s practice (p. 97 ff.)?

While nothing can be said in terms of a hard and fast rule it appears that evidence of genuine conversion (repentance and faith). Responsibility was, as much as possible given to the local assembly to decide who was fit or not. It is this mutual responsibility that is seen as crucial to Paul’s methodology. The same can be said in regards to the “appointment” of Elders.

4. Regarding the “appointment”* of Elders what was the Apostles’ practice?

*Note again: The author uses terms which refer to a different church government system (such an “Orders”) other than the one outlined in scripture. But in fact he is trying to uncover the NT practice of simplistic shepherding, governing, teaching, and equipping oversight by a group of men who are so called and qualified.

To begin with, he did some of the appointing himself as was necessary in the early stages of the church. After that these Elders appear to have functioned in by appointing other elders (Tit. 1:5). The congregation also played a role in this process but it does not appear that it was done on the basis of “majority vote”. Again, the idea of mutual responsibility comes into play.

*For more on this term vs. the use of “ordination” please see Alex Strauch’s material on Biblical Eldership, p. 137-139 for a good explanation of the term used in scripture.

The Training of Candidates for Baptism and Ordination – pp. 95-107

5. What other qualifications did the Apostle go by?

Age was a concern, not be young or recent converts (1 Tim. 3). The early church did not rely on extensive education either as is verified be Acts 4:13. The major qualification were moral and spiritual in nature and strictly to be adhered to as given in 1 Tim. 3:1-13, Titus 1:5-9 (see p. 102 footnote). In terms of “functional qualifications” (p. 103-105) there was the giving of the Lord’s Supper and the most importantly (but oddly not mentioned) is the foundational teaching ministry of the Elder.

6. The author lists four results (103-105) of what he sees as inadequate methodology in the above areas. Name them and ask – do you see this taking place in your setting?

1. do you agree or disagree with the author’s statement, the first with the appointment of elders, the churches were complete, “fully equipped”? See Ephesians 4:11-12

Answers will vary possibly; looking for biblical reasoning.

2. On p. 111-112 the question of apostolic authority comes up. When and how did the apostle use his apostolic authority? What parallels can you draw with someone today who may plant and/or oversee several churches?

Answers to vary but help them to see he did not wield his authority rampantly or in a “lording” way. At the same time he was not fearful, if the situation demanded it, to speak boldly and call for accountability – ultimately as unto the Lord.

3. On pp. 112-121 RA mentions four major areas in which Paul dealt with problems. Name these and briefly describe the manner and content of what he said. Which are most prevalent in your setting? What might God be calling you to do in these regards?

4. Can you summarize in general the methodology of Paul? Do you agree with the author’s analysis – why/why not?

In general it appears that Paul was always seeking to put the responsibility for things at the foot of the congregation as a whole – not a select few be they leaders or others. In this, the concept of body life and unity is preserved and strengthened and maturity is brought about as the body learns to stand on its own. Dependency on the Holy Spirit to work and instruct is highly valued.

5. The author makes some good observations about the goal of Spirit-led Biblical church discipline on p. 123 esp. the middle paragraph. Do you practice church discipline in your setting? Is the concept “built into” your understanding of the nature of the church?

Answers may vary but allow time to teach through this critical part of the church life from the pertinent texts incl. Matthew 18:15ff/ 1 Corinthians 5:1-13 and others.

Part IV: Paul’s Methods of Dealing with Organized Churches: Chapter 10 – Authority and Discipline

1. Do you agree or disagree with the author’s opening analysis on p. 126- give Biblical evidence of why or why not:

2. On p. 127 about the 10th line RA says “the churches did not make up the Church, but the Church established the churches”- what does he mean? Is it accurate?

3. What kinds of things expressed unity amongst the churches Paul helped establish?

4. On p. 128 RA makes the point (2nd paragraph) that unity is not something to be created but something that already existed and was to be “maintained”. Do you agree with this …why/why not?

5. How does one handle the apparent different view of “divisions” given in 1 Cor. 1:10 and 1 Cor. 11:19? Does division ever prove helpful or at times necessary by-product of discipleship? (compare with Matt. 10:34-39, 13:24-43)

6. On pp. 131-133 RA makes some statements that need careful reading and study with the Word of God at hand. He appears to be saying more than the Word itself says and he makes very little Biblical support for his claims. He seems to imply that there was/is no such thing as a test for orthodoxy or biblical precedents. Do you think he upholds the lasting, eternal authority of the Scriptures and their application to life on this occasion?

Chapter Eleven: Unity pp. 126-138

7. On the bottom of p. 132 he makes a statement that is simply false about “list of practices that involve excommunication” (in footnote). This is false as 1 Cor. 5:1-13 shows. Comment:

8. On pp. 134-137 RA discusses the ways in which Paul promoted unity, list these and be able to give Biblical backing:

9. RA makes and observation about traditional missions method of “making unity”- do you see the differences he is drawing attention to (see esp. 137).

1. As you read through this chapter- can you summarize in a sentence or two what the main concern of the author is?

2. On pp. 141-142 RA lists three “disquieting” symptoms of the current state of “missions” (keeping in mind the author wrote nearly 75 years ago). Do you still think of any of these same symptoms exist today? Explain:

3. On pp 148-149 RA mentions two principles which seem to underlie all of Paul’s practice; what are they and do you agree?

*Note: Again in this section we see the author refer to issues in his own denominational background “sacraments” and “ordination” and “bishops”. Try to read through and around these comments with the scriptures at hand and see what the author is really getting at.

1. On p. 151 RA lists five summarizing principles- do you believe they encompass the breadth of the Pauline methodology? Why/why not? What would you add or take away?

2. The rest of the chapter RA lays out his thoughts on an ‘overall understanding or mindset’ that the missionary must have. Can you capture what he is saying in one or two sentences? Do you agree and find scriptural support?

The answer here seems to be that the goal is to “retire” or get out of the picture as soon as possible. He outlines two major ways this can be done beginning on p. 155.

Chapter twelve: Principles and spirit p. 141-150

Chapter 13 & 14: Application and Epilogue

3. What, if any, relationship is there between what the author is advocating and Jesus command in Matt. 28:19-20 and Paul’s own teaching in Eph. 4:11,12? Is this the model you think most evangelists/pastors or missionaries in your area operate with?

4. On p. 163 the author makes reference to a principle teaching those whose hearts God has prepared and refusing to teach those whose hearts God has not prepared. Do you see a relationship to this and 2 Tim. 2:1-2? Explain. Is this your practice?

5. In the epilogue (ch. 14) the author contrasts two different scenarios of ministry on “foreign” soil. Pick out the major differences, strengths and weaknesses of each setting.

6. What is really being described and taught throughout the whole book deals primarily with what has come to be called “contextualization”. How familiar are you with this term? What does it mean? Is this in fact what the author is getting at? Is it Biblical?

I hope this manual has been of help to you in your endeavor to bring glory to God through the raising up of disciples and the equipping of the saints of God. If you have questions, comments or ideas for improving this tool, please do not hesitate to contact me. Thank you, padreblow@juno.com

Share God’sLove and

Mercy

With

Muslims

ADOPT A PEOPLE

A SMALL GROUP OF CHRISTIAN MEETS REGULARLYAND MAKES JOHN 4:35 AND MATT. 18:20 ITS FOCUS

Open your eyes and look at the fields! They are ripe for harvest. John 4:35

Where two or three gather together in my name, there am I with them. Matt. 18:20

ADOPT A PEOPLE

HOW CAN WE AS A SMAL GROUP ADOPT AN ISLAMIC PEOPLE-GROUP?

1. Choose an islamic people-group.2. Become informed about Islam and Muslims’ view of Christianity.3. Gather cultural information about the target group.4. Develop and use start-up ideas, e.g. together engage a Muslim as language teacher.5. Make individual contacts with Muslims.6. Exchange experiences in the small group then pray together.

Please treat this confidentially!

CONTENTS

ForewordPreparations

1st lesson Motivation by a positive example2nd lesson The religion of the target people – Islam3rd lesson The Qur’an4th lesson The Muslims’ Creed5th lesson Sunna, Hadith and Law6th lesson The practices of Muslims7th lesson Seven chains which bind a Muslim8th lesson Culture in general9th lesson Ideas for making contact10th lesson Language learning11th lesson Cooking lesson12th lesson A brief biography of a Muslim friend13th lesson The introduction of Islamic rituals into Christian services

Appendix

Adopt a People

FOREWORDby Maja Widmer

As people under the more or less powerful influence of our environment, moulded by the Christian ethic, we at first find other religions, such as, for example, Islam, strange at first. The ways of thinking and behaving of adherents of other religions seem incomprehensible to us.

We are just as helpless if we only by chance get involved with Muslims in a conversation about religion and belief. Muslims take cover behind arguments against Christianity. The more we defend Christianity, the more vehemently they speak up for Islam. Such a conversation leaves one with the impression of having “spoken past” each other. That need not happen!

If we first become informed about the background of the Islam and also learn what Muslims think about Christianity, we shall find ways of speaking to Muslims about religious matters.

This learning programme is designed for that purpose.

It offers help for establishing friendly contact and discussion with Muslims. If Muslims ask questions about our Christian faith , we shall be in a position to answer them satisfactorily.

Furthermore this programme is arranged in lessons for private study and as a teaching aid for small groups. The advantage of preparing in small groups for contacts with Muslims is that we can motivate and inform one another and discuss together.

Are we giving Muslims the chance to be able to get to know and understand our Christian faith? Are you giving them the chance?

WORLD IN NEE would like to help you in this. Get in contact with us if you have any questions or need further study material.

We should also like to hear your experiences!

WORLD IN NEEDP.O. Box 109Crowborough,East Sussex,TN6 2ZNEngland.Win@pavilion.co.ukTel: (44)1892 669834

PREPARATIONS

THE FORMATION OF AN ADOPTION GROUP

It is an advantage if the leader of the group has already had contact with Muslims before starting to teach the group. It is not, however, absolutely essential, provided that he takes pains always to be one step ahead of the group programme. The following lessons are to help him preparation and in the course of the group, as they are the broad outline of the adoption group programme. The short lessons each contain a time for prayer, teaching on various aspects of working among Muslims, sources and suggestions and they set “homework” which will be marked at the next meeting, etc. If desired, several lessons may be combined into a more intensive block of information in order to shorten the duration of course.

The leader can invite specific believers in his circle of friends, among his neighbours, in his church or Bible school to take part in the adoption group to make friends with Muslims in their circle of acquaintance. It is very helpful if a “homogeneous group” can be formed from the outset, i.e.

e.g. a men’s groupa women’s group

or a group of married couplesIn this way one can make concrete preparation and take account of the different needs and interests of men and women. It will also immediately smooth the path for lessons planned for later, in which a guest from the target group is invited for either a language or a cooking lesson.

CHOICE OF AN ISLAMIC PEOPLE GROUP

It is not necessary to confine oneself to a single people group but, if it turns out that way, it simplifies the preparations for the lessons on cultural matters. For a planned making contact with Muslims the choice of the target people should fall on one whose members are to be found in the neighbourhood of the members of the adoption group; as a preparation for a stay abroad the choice of that target people is sensible. The adoption group will be named after the people chosen, e.g. Turkish adoption group.

LESSON COMPONENTS

As well as the instructional parts of the lessons prayer for the Muslim world, a specific people and some Muslims whom you know should run like a red thread through the whole programme. This is not mentioned again in the printed lessons.

At the beginning of each lesson the completed exercises from the last lesson are evaluated, though this is not done every time. Sometimes this can occupy quite a long time, which, however, is useful, because various aspects are brought together. At the end of each lesson it is always indicated what supplementary material the leader needs for instruction.

LESSON ONE MOTIVATION THROUGH A POSITIVE EXAMPLE

INTRODUCTION

Getting to know one another, brief exchange of experiences already had with Muslims and preffered people groups.

Many Christians cannot literally observe Jesus’ commission to “go into all the world”, because it is possible for only a few to free themselves from their duties here and, for example, travel to Islamic lands for an extended stay, but it is possible to observe this commission within their own country.God, in His wisdom and love for all men has brought Muslims to us. They come here as refugees and asylum-seekers or in search of a better life. First of all they feel alone without their relatives and friends and they have to learn to find their way around in their new surroundings. It would mean a lot to them to

come upon friendly people who would help them to find their feet and feel at home here. Many asylum-seekers have lived here for two years and have stated on their departure that they had never been in anyone’s home as a guest.

Deut. 10:12-19 tells us something about foreigners. It is our aim to meet Muslims in a friendly way. This does not mean that in so doing we must remove all difficulties from the immigrants or that we should allow them to use us. We may set our own limits and we have to learn when we can say “no”. No friendship can grow on a false basis (of feeling used), but it can grow from natural sympathy.

Let us read the following true story from a series of case-studies, which shows what prayer, an open heart and friendliness can cause to happen to a foreigner:

Read the case-study. Work through the appended questions for discussion. Finally, read “Thoughts on the Development of Sensitivity in Transcultural Evangelization”HOMEWORKEach member of the adoption group is to collect books and articles on Islam and bring the ones he knows to the next meeting. He should be able to summarize the content of each in a few words and present it to the other participants.

LEADER’S INSTRUCTIONAL MATERIAL FOR LESSON 1: Bible Writing material, if necessary Copies of the case-study and questions for discussion

CASE-STUDYDEVELOPMENT OF SENSITIVITY IN TRANSCULTURAL EVANGELIZATION

Jane and Bob Barnes live in a large town in America. They are the keen Christians with the desire to be able to bring other people in a decision for JESUS. One day they heard that 10,000 Lebanese Muslims were living in their neighbourhood. They began to pray that God would show them how they could make friends with the Lebanese.

Shortly afterwards in the supermarket Jane saw a woman from the Middle East having difficulty in talking to the cashier. She had to keep an eye on her two children at the same time. Jane offered to help her. She held one of the children and helped the cashier to make herself understood the woman. Before they parted, Jane asked the woman where they came from. As she was from the Lebanon, she told her that she would like to know more about the country. She was spontaneously invited to coffee at the first contact between Jane and Fatima was established.

Later the Barnes invited Fatima’s family to lunch. During the following months the invitations continued in both directions. In this way Jane and Bob learnt about Lebanese culture and they could also help their new acquaintances to get used to the American way of life.

The Barnes adopted a few Lebanese customs. This deepened their friendship. They learnt even more from books on the traditions of the Arabs in Lebanon and on Islam. From their conversations with the Tahwid family they gathered that Islam did not really satisfy them and that they had many questions about their relationship with GOD. In due course the Barnes told them how JESUS had met their needs. This led to many serious questions about JESUS.Jane and Bob did not know how to answer certain theological questions about the trinity of GOD, the sonship of JESUS and the differences between the Bible and the Qur’an, so they began to study books which gave advice on answering such questions. Fatima’s interest in reading the Bible was awakened. An Arabic Bible helped to overcome language difficulties. Within a short time Fatima realized that she needed JESUS.

Bob took a correspondence course on Islam in order to be able to understand Aziz’s background better. He learnt a lot about the teaching of the Qur’an and found that this knowledge was helpful in conversation with the Lebanese man. He learnt to answer Aziz’s questions and so was able to make the value of the biblical message clear to him. Most often Aziz read the Bible alone and then came to Bob with his questions. One day Bob had the joy of praying with Aziz as he received JESUS by faith.

After that Aziz asked Bob to tell some of his Lebanese friends also about JESUS. Bob, however encouraged Aziz to do so himself and saw this confirmed by success, as the other immigrants were able to follow the explanations in Arabic much more easily.

In the meanwhile Jane and Fatima had invited Lebanese women to a Bible-study. Quite a few came, even some who spoke no English. Then Jane felt the necessity of learning some Arabic and did so. Later the women began to hold classes for children.

QUESTIONS FOR DISCUSSION

1. What factors helped to make Jane and Bob’s service to their Lebanese friends possible?2. What were the steps which made it easier for the Tawhids to accept the Barnes’ friendship and later their witness?3. What extra pains did the Barnes take to help the Tawhids see JESUS as the answer to their questions and needs?4. Why did Bob and Jane not start a Bible-study group for married couples?5. What was the reason why Bob did not try to lead other Lebanese Muslims to JESUS?6. Do you think it was necessary for the Barnes to learn Arabic?7. To what sort of church, if to any, should these friends be invited? Which would really be the best for them?

REFLECTIONS ON THE DEVELOPMENT OF SENSITIVITY IN TRANSCULTURAL EVANGELIZATION

The three things that started the ball rolling seem to be:1. The desire to experience how other people accept Christ as Saviour.2. The duty of praying for Lebanese Muslims, that they may be won for Christ.3. The inner impulse to help others.

The Barnes valued the culture of the Tawhids. They asked questions. They wanted to learn. They did some things in Lebanese fashion. They accepted and practiced friendship. They increased their personal knowledge by reading about the practices of their friends.

Bob and Jane took the Tawhids’ questions as an opportunity to find out where they could get help for the conversation. They sacrificed time and energy in order to give the Tawhids explanation.

By being with the Tawhids the Barnes discovered that Muslims have a different concept of the roles of men and women. In Islam men and women do not normally pray together. In large mosques there are separate rooms to divide the women from the men and in smaller mosques special times are reserved for women.

Bob had the impression that it would be good for Aziz to learn how he could win other friends by the aid of his mother-tongue. Bob thought to what the Tawhids might do to find a place in a larger group of Christians. Probably the choice should be left to them. They could become integrated with a local church, provided that it was ready to adapt itself to members of a different mould, or they could go there now and then and at the same time continue their own Bible study in Arabic. They could also look for or found an Arabic-speaking congregation in order to make contact with ethnically similar people. It would be possible for them to practice a combination of all these choices.

LESSON TWO THE RELIGION OF THE TARGET PEOPLE – ISLAM

INTRODUCTION

When we look into Islam we get to know a religion which has become interwoven in the course of everyday life of over 20% of mankind.

Many Christians have too many prejudices to meet Muslims and talk to them about the faith. Very many Christians are afraid of fanatical Islamic adherents and feel threatened by these warlike people or else they fear the constant growth of Islam and the possibility that one day it could overrun our country also. These misgivings are not unfounded. In England the Muslims have gained the influence by the purchase of large water, gas and electric works. In Germany, for example, many Germans have already gone over to Islam, largely because Christianity could give no satisfactory answers to their questions. Many European women who have married Muslims eventually yield to pressure and accept the religion of their husbands. To yet other Christian Muslims are unknown because they have hardly ever met a Muslim or have never had to speak to one.

Many of our fears and reservations, then, are justified. On top of that, anything unknown alarms and disturbs us. Once we gain insight into what is strange to us, we learn how to cope with it. In other words: if we familiarize ourselves with Islam, we become acquainted with it and begin to understand many things better. From Muslims’ reactions and arguments we can recognize the powerful stamp which has been made on them by their religious background. Indeed, we may even discover that behind many a hard shell there beats a soft heat which is longing for love and salvation.

In order to be able to speak to Muslims about biblical matters we cannot dispense with learning what they believe and what they think about Christianity. We must meet them where they stand. Let us first examine their religion – Islam.

EVALUATION OF THE HOMEWORK FROM LESSON 1

What do we already know about Islam? - about Muhammad and his life?- About the Qur’an?- About the day and duties of Muslims?

What books have we read? Briefly show the books we have brought.

The leader should make notes of what books are known and put together a list of a list of the books thus recommended as compulsory reading; exchange the books with one another.

e.g. The Veil Tore, Gulsham Esther, S. M. FlissAllah – my Father?, Bilqis Sheikh, Christian Press, KonstantzThe Path into Light, Steven Masood, Francke Marburg

STUDY 1. THE ORIGIN OF ISLAM

Islam, an Arabic word means “submission”. It was first used by a man called Muhammad. He lived in the 7 th

century A.D. in Mecca and Medina. The world into which Muhammad was born was characterized by tension and conflict. The Byzantines (today’s Turkey) were for years engaged in a war with the Zoroastrians (today’s Iran and Iraq). The government of the great power of the day intervened in the affairs of the Arabian peninsula, and this had an influence especially on the life of the Arabic nomads in north Arabia. The capture of Mecca in the year 570 A.D. by Christians was to the Arabs an instance of the Christians’ use of military force in the name of their faith.

At that time an enormous urbanization took place, which was not without consequences. Many art objects of the Bedouin were lost. The trade route between the Yemen in the south and Damascus in the north blossomed and brought riches and power to some people. The poor were not helped by it. Social life could not keep up. This conflicted with the Bedouin culture, whose tradition demanded that widows, orphans and the poor should be cared for. Muhammad, an orphan himself was sensitive to these conditions. He saw that the need in Mecca was crying out for social reform.

The Christians who were living on the Arabian peninsula at that time were not characterized by biblical Christianity. The beliefs of the Christians were expressed through the monasteries, the celibacy of the monks and the veneration of Mary. Disputes were circulating in the ranks of the Christians as to whether she was the “mother of GOD” or the “mother of JESUS”. It is no wonder that the Arabs of that time thought that the Christians worshipped three gods. The veneration of Mary, the emphasis on GOD the Father and the worship of JESUS gave rise to this idea. It is true that there were other Christians also in that region then, but they too had little positive influence. The Qur’an, the present-day book of the Muslims, reflects this unfortunate presentation of Christianity.

Christians, like the Jews, had no suitable scriptures in Arabic, but allowed a wealth of legends and stories to circulate. Muhammad often conversed with the Jews of Mecca and Medina, which frequently led to discussions.

However that may be, the Arabs saw that the Christians and Jews had their own scriptures in their mother tongues, they also wanted to have an Arabic holy book.

Two factors then had an important influence on the rise of Islam:

Firstly, Mecca was characterized by polytheism. It is said that in the Kaaba, the great cubic building in the center of Mecca, there were at least 354 idols – a different idol for everyday of their calendar!

Secondly, there was a form of monotheism which was neither Jewish nor Christian, but its root lay in Abraham and Ishmael. The people who practiced this faith were called “Hanifs”, which means, “those who are of a different opinion”. This group diverged from the unrestrained idolatry of the 7 th century and affirmed their faith in one true GOD who was known from Abraham’s time.

Muhammad came into this area as a prophet of change.

STUDY 2. MOHAMMAD

Muhammad was born in 570 A.D. into a minor clan of a ruling tribe in Mecca. His childhood was marked by heavy blows of fate. His father died before Muhammad’s birth and his mother six years later. For two years he was brought up by his grandfather, who then also died. After that he was adopted by his uncle.

Muhammad was a sensitive boy and pondered much about religious things and the social shortcomings of his environment. He gained a good reputation, was reliable and showed great capability in business dealings. So at the age of 25 he obtained a post with a rich widow called Kadijah. It was his task to supervise the trade caravans between Mecca and Damascus. When Kadijah discovered what a successful and thoughtful man Muhammad was, she suggested marriage. This marriage brought to Muhammad the emotional peace and the stability which would free him for his life’s work.

Muhammad formed the habit of going up into the surrounding hills to meditate. There was a cave there, in which he liked to muse about God and the world. When he was 40 years old, he had an unusual experience in his time of meditation. It is said that his body trembled and passed into a trance-like state. He saw some supernatural beings hovering between heaven and earth and commanding him to learn by heart what he was hearing. Then he heard a text, which he verse by verse. The text was very expressive and he could easily take it in with Arabic poetry and skillful rhetoric. At first Muhammad doubted whether he had this experience with God. He wondered if it was of a demonic nature. His wife and her cousin advised Muhammad and confirmed that this experience really had come from God. Muhammad found comfort in this advice and overcame his doubt. He acknowledged his experience as a revelation of God. His own understanding of the origin of the revelations was that they came literally from God. He believed that God had the text lying on a table near His throne and that He had commanded the angel Gabriel to quote it to Muhammad.

Muhammad communicated the sporadically received revelations to his closest family members. Kadijah was the first to believe him. She was followed by friends and relatives and also by the slave Bilal, whose freedom he had purchased. The content of these revelations was filled with fiery sermons which enjoined the worship of the one true God. At first Muhammad averred that he was no more than a messenger of God and that he could perform no miracles and had no special gifts, except perhaps an exceptional literary interest in poetry and recitation. In addition to the teaching about monotheism the message turned to aid for widows, orphans and the poor. Hell and judgment, which were destined for idolaters and the heartless rich, were also vividly portrayed.

The government of Mecca was uneasy about these sermons. In the year 619 A.D., when Muhammad was 49 years old, there was a change of government. A man related to Muhammad, Abu Lahab, became a government official and ruled over his own clan. Unlike his predecessor, he refused to protect Muhammad. In the following three years, he began to stir up the people against Muhammad. Muhammad, who was very eager to lead people away from idolatry, received death threats.

At this time, he received an invitation from Medina to accept the position of religious leader and arbitrator. Muhammad knew the rulers of Medina, as they had come to Mecca earlier on their religious pilgrimages. Muhammad, who had been impressed by them, sought a dialogue with these individuals. In this they mentioned problems existing at that time between various tribes in Medina. Because of increasing difficulties of rulers of Medina remembered Muhammad and invited him to join them. In the same year, Muhammad sent back the message that he would accept the offer. In that way he was able to save his life and those of his followers. He sent all his followers on ahead and in June 622 A.D. he himself secretly set out on the way. In Arabic this event is called “hijra”, which means “emigration”. The Islamic calendar began in that year.

In Medina Muhammad showed enormous powers of leadership. First of all he functioned only as arbitrator and was successful at that, but he also very convincingly played the part of religious leader and so the number of adherents began to grow. Muhammad began to lead his followers on raids, falling upon the caravans going to Mecca. This did not please the Meccans at all and they attacked Muhammed. In spite of that the raids continued. Finally the Meccan soldiers attacked Medina, but were themselves scattered. Muhammad regarded this as a victory. As the surrounding tribes also saw it as such, they attached themselves to Muhammad and converted to Islam.

In the ten years from 622 to 632 A.D. Muhammad strove to bring Arabic tribes to believe God, Islam and himself as leader. He gained enough power to march against Mecca in due time. The first attack ended with an agreement that Muhammad and his followers might make a pilgrimage to the Kaaba in Mecca the following year. In 630 A.D. Muhammad and 10,000 of his men marched into Mecca without bloodshed. They went straight to the Kaaba, cleansed it of all the idols and declared it to be holy centre for all those who wished to serve the true God: Allah.

Suring the last two years of his life Muhammad began to give form to the religion and to establish the practices of Muslim society. At the same time he strengthened his dominion over the Arabis tribes. When necessary, he undertook military campaigns to subjugate rebels. Muhammad’s charisma spurred most of his followers on to imitate him in everything he did. There is no doubt that they regarded him as God’s prophet – indeed, even as God’s last and greatest messenger. He gained territory and power, continually found new adherents and, in order to raise his importance, married several women. In 632 A.D. he suddenly became ill and died.

This information is a foundation stone. It may be supplemented by reading many books and putting questions to Muslims.

HOMEWORK

From the next lesson we shalm be examining the Qur’an: Each participant should provide himself with a Qur’an: THE KORAN, published by Goldman (pocket edition).

LEADER’S INSTRUCTIONAL MATERIAL FOR LESSON 2:

Bible Notepaper and writing materials Books about Islam for display

LESSON THREE THE QUR’AN

The word “Qur’an” means “recitation”. It means what Muhammad heard from the angel Gabriel and recited.

As it is a holy book, Muslims take the Qur’an into their hand only when they are ceremonially clean. They handle it reverently, wrap it in a fine cloth and keep it on the highest shelf in the room. The Qur’an may not be stored below waist level and may not be written on. (Do not underline any verses.)

DISCUSSION

Can we learn to treat our Bible more reverently in our minds? What effect would that have? … on us? … on Muslims? (it would be easier for Muslims to gather how important the Bible is to us.)

The Qur’an has 55 different names, such as, e.g., “Truth” or “Book of books”, etc. It has 144 chapters, called surahs. Each chapter has a special title (as, e.g., “the cow, the thunder”, etc), which has been bestowed on it because of a certain event. The surahs are further divided into verses.

The content of the early surahs was powerful and challenging. The themes were:

Belief in one God The day of judgment Social needs and poverty Neglect of widows and orphans Prohibition of the murder of girl babies

When Muhammad’s living conditions changed, the content of the recitations also changed:The surahs which originated in the time of Medina were full of practical advice for political organizations, social instituitions and the army. Many surahs consist of compromises which Muhammad concluded when he did not want to repel sundry people. Principles and dicta from various religions are thus quoted in the Qur’an, see sur 7:204 and sur 2:45-48 for examples.

Muslims believe that from Adam to Muhammad there have been 124,000 holy books which were valid for a certain period, but the following four must be passed on:

The Law (Torah), which was given to Moses The Psalms (Zabur), which were given to David The Gospels (Injil), which were given to Jesus The Qur’an, which was given to Muhammad

Muslims now believe that the Qur’an replaces all the previous books, being God’s last revelation to man. Muslims declare that the books of the Christians and Jews have been altered in the passage of time and are therefore no longer reliable.

Many of Muhammad’s followers were illiterate but were able to recite his verses. Only after Muhammad’s death were his quotations occasionally written down. When soon afterward 700 of Muhammad’s followers died in war, the survivors sought out old documents and from them put together the Qur’an in an old Arabic script. They understood it to be untranslatable, as it was accepted as God’s word in its original form. Somewhat later, problems arose in the reading of the Qur’an, as in old Arabic some words could be read in different ways, so that one could not tell, e.g., whether the word meant “bird”, “bread” or something else, and therefore it was often hard to make sense of the phrases. Thereupon the Qur’an was burnt and drawn up again. This time the new Arabic script, which was capable of expressing the content more specifically.

A difficulty in reading the Qur’an today arises from the fact that the surahs are not arranged in chronological order but according to their length, beginning with those of greatest content. One can therefore only with difficulty make out in what order Muhammad received the surahs, which would be interesting, as 23 years stretched between the first and last messages.

In many areas of the Islamic world the Qur’an has the reputation of possessing magical powers. Because of this Muslims use extracts from the Qur’an to fend off the influence of Satan. For example, they write verses on a piece of paper and put this in a locket which they wear on the arm or round the neck, or they write verses of the Qur’an in chalk on a slate, wash the writing carefully off and use the resulting solution for medical purposes. They maintain that such procedures preserve life and bring blessing to whoever uses them.

For Christians such mystical goings-on are strange and many also feel content of the Qur’an to be a masterwork of Satan, written in order to put many people astray. On the other hand, seeking Muslims have just through the Qur’an had their attention drawn to Jesus and have become enquirers. The name of Jesus (“Isa” in Arabic) occurs in surahs 2, 3, 4, 5, 19, 41 and 61.

In any case, it impresses Muslims if Christians know a lot about the Qur’an. They accept the opinion of those who know the Qur’an and with that also what they have to tell them about the Bible.

EXERCISE

1. When reading the Qur’an we can emphasize the verses about Jesus and consider how we could use them as points of contact. Let us read together surah 3:56-58 and be sure to read surah 4:157-159 also.Example: “Jesus is alive! Therefore He can hear! He is with God (Arabic: Allah). And God will reward the faithful. If you are ever in deep need and no-one can help you, call on Jesus and ask Him for help. He will hear you and help you.” (in meditation on Psalm 50:15)

Or:

2. It is also interesting to compare the stories of the creation, Abraham, Moses, the last days and the judgment. Where do the Bible and the Qur’an agree and how far do teachings differ?

Surah 2:27-40 (Creation)

Surah 2:48-97, Surah 5:21-27, Surah 20:1-99 (Moses)

Surah 2:123-138 (Abraham)

Surah 20:100-116 (Judgment)

(Begin together and read the remaining verses quoted as homework and draw comparisons with the Bible on the basis of the above exercise, e.g. share out the extracts between yourselves and exchange them at the next meeting.)

HOMEWORK

Compare the Qur’an and the Bible on the basis of the Qur’an verses cited under point 2.

LEADER’S INSTRUCTIONAL MATERIAL FOR LESSON 3:

Bible Qur’an

LESSON FOUR THE MUSLIMS’ CREED

Muslims’ summarize their creed as follows:

1. BELIEF IN GODGod is One; He has no partner and no equal. His greatness and “otherness” separate Him from men and prevent them from knowing Him.

2. BELIEF IN THE HOLY BOOKSBelief in the Law of Moses, the Psalms of David, the Gospels and in the Qur’an as the complete and final revelation through Muhammad.

3. BELIEF IN GOD’S PROPHETSMuslims believe in a certain number of prophets, of whom Muhammad is said to be the last and also the greatest. JESUS is also one of many prophets.

4. BELIEF IN ANGELSAngelic beings – including the angel Gabriel – and satan are capricious beings, made of fire. Some exist to cause misfortune and others are said to bring blessing.

5. BELIEF IN THE DAY OF JUDGMENTIn Muhammad’s sermons the Day of Judgment occupied an important place. Parts of the Qur’an end with warnings to listen to God’s word so as not to fall under the fiery judgment which is destined for unbelievers.

6. BELIEF IN GOD’S WILLAs God is the highest being, Muslims believe that He is responsible for everything that happens. He decides on the fate of men and angels and rules over good and evil.

To consolidate your knowledge, work together through the following table of the SIX ARTICLES OF THE CREED.

LEADER’S INSTRUCTIONAL MATERIALS FOR LESSON 4:

Bible Qur’an A copy of the table of the “Six Articles of Faith” for each participant.

TABLE THE SIX ARTICLES OF THE CREED

1. ISLAMIC BODY OF THOUGHT 2. THE PRESSURE UNDER WHICH THE MUSLIMS LIVE

Important Islamic articles

Six articles of the creed:

1. God. Surah 2:63

2. Angels. Surah 2:98

3. The prophets Surah 2:259

4. The holy books. Surah 7:145-157

5. The day of judgment. Surah 70:27

6. God’s will Surah 13:12

Meaning of the form

1. A good understanding of God.

2. Recognition of good and evil spirits.

3. Human interpreters.

4. Authoritative books of guidance.

5. Real fear / Reward or reprisal.

6. Explanation of everything that happens.

Identifying the needs

To be accepted if one does everything right; to wish to gain entry to paradise by amassing merit.

3. ISLAMIC MATERIAL AS A BRIDGE TO BIBLICAL CONCEPTS 4. BIBLICAL SOLUTIONS

Islamic material as a bridge to biblical concepts

1. Qur’anic references to God.

2. Qur’anic references to angels.

3. Knowledge about prophets.

4. Qur’anic references to the Bible.

5.Qur’anic references to the judgment.

6. Qur’anic references to God’s will.

Introduction of biblical equivalents

1. God entirely revealed.

2. Clear definition of angels, demons and satan.

3. Biblical definition of the prophets.4. Defend the reliability and finality of the Bible.

5.Confirm the reality of the coming judgment.

6. Sovereignty of God totally confirmed in the Scripture.

Meeting needs through Jesus and Christian fellowship

1. Christ as revelation of God.Heb. 1:32. Angels as servants of the saved. Heb. 1:14

3. Christ as prophet and Lord.Acts 3:19-264.God’s word in Jesus and the Bible. John 1:1-5 & 1:14

5. Christ as the last judge.2 Cor. 5:10-15

6. Sovereignty of God in balance with human responsibility. Phil. 2:12-13

LESSON FIVE SUNNA, HADITH AND LAW

THE HADITH

The Hadith is a supplement to the Qur’an and is a collection of accounts describing the speeches and religious activities of Muhammad.

THE SUNNA

On the basis of surah 33:22 Muslims regard Muhammad as role-model and take him as the example for the structuring of all the details of their everyday life (read the surah).

The Sunna was written because the Qur’an does not lay down exactly how Muslims should organize their lives. This series of books describes how a Muslim is to pray, how he should eat, how he should wash or comb his hair, etc. Thus Muslims copy Muhammad’s personal lifestyle and they practice this from childhood. In this way, they are controlled by their family and community and are punished if they step out of line. It is therefore understandable that for many Muslims it is more important to keep the rules of life than to know the Qur’an.

If we wish to cultivate friendly relationships with Muslims, it is important for us also to know the most important of these rules of life, so as not to make too great mistakes and thus endanger the friendship. E.g.:

It is a basic rule that men talk to men and women to women. Married couples may meet together and talk together. A woman may never be alone with a man in a closed room. A single woman must avoid eye contact with men. If circumstances compel her to speak to man, however, she must look down at the ground.

People of different sex may certainly not touch each other, or only in exceptional cases (e.g., with a guest who has made a long journey). However, in Europe, many muslims have become used to our greeting one another with a handshake and are beginning to do as we do (without making eye contact).

Muslims eat no pork; they eat only “clean” meat (the animals killed in accordance with Islamic law) and they are not permitted to drink alcohol.

In conversation with Muslims we must keep calm and not react with annoyance or aggression to controversy. (Muslims, too, know the saying from Christian doctrine: “Love your enemy”.)

When there is something I do not know (e.g. the answer to a hairsplitting question to the Bible), I think it over, work at it and clarify it at a subsequent meeting. Only sleep can bring the answer!

In schools in Islamic countries, sentences have to be repeated three time to ensure that the content have been correctly understood this stands out in the literature of Islamic authors also. They like to tell stories three times running, the details varying slightly each time. If some statement is quite important for us, therefore, it would be good no to lose the opportunity of communicating the content three times.

More information on the Islamic rules of life may be found in:“Contact with Muslims”, by Ron George, World in Need“I am a Woman of Egypt”, by Jehan Sadat, Heyne.

THE LAW

The Islamic way of life compromises not only religious dogmas and commands, but it is also shape by laws.

Islam is both a religion and a system of government

Islamic law rests upon the teaching of the Qur’an and is an expression of God’s will. His will is the standard and cannot be analyzed. The law is the work of God’s wisdom and so shows consideration for the weak. Prescribed duties must be performed under pain of punishment. Actions which are merely recommended entail no punishment for non-performance.

The legal system is concerned with religious duties, family law, contractual law, property rights, penal law, and the waging of war. Legal scholars advise the religious leaders and the government on the complex law. Judges also rely in their judgments on the advice of the legal scholars. They are not entitled, however, to alter or overlook the punishments laid down in the Qur’an. Traditions or common law may be adduced as mitigation.

HOMEWORK

Optional: learn surah 87 by heart. (there are Muslims that can recite the entire Qur’an from memory.)

LEADER’S INSTRUCTIONAL MATERIAL FOR LESSON 5:

Bible Qur’an

LESSON SIX THE PRACTICES OF MUSLIMS

For Muslims the practices of Islam are of the greatest importance. According to the Qur’an one’s good deeds must outweigh the bad ones. If the bad ones predominate, the sinner will land up in hell. This explains the eagerness of Muslims to do everything right. With the right merit, the Qur’an says, they will gain entrance to paradise. They are therefore concerned as to what things will help them to reach paradise. These practices cover every area of life and are known as the “pillars of Islam”:

1. RECITATION OF THE CONFESSION OF FAITH“There is no God but the one God and Muhammad as his prophet”. The Arabic word for the recitation of the confession of faith is “shahada”.

2. DUTY OF PRAYERThe Qur’an speaks of the duty of prayer – in Arabic “salat” – by commanding prayer at three times of day: morning, midday and evening. Muhammad also said his prayers five times a day and so after his death this practice was taken up by the Islamic community. The prayers are now distributed as follows: in the morning and at midday, in the middle of the afternoon and at sunset and also before going to bed.In order to pray right a Muslim must spread out his prayer mat in the direction of Mecca. On the mat he has enough room to be able to kneel down and touch the ground with his forehead. The place must be clean. Before praying he must ritually wash and remove his shoes. A true Muslim who performs all the prayers touches the ground 87 a day with his forehead. That is a symbol of his slavery towards God.

3. ALMSGIVINGThis practice is called the “zakat” in Arabic. A muslim must “voluntarily” give 2½ % of his income for the sake of the poor and for the spread of Islam. A part of this money is sent to a collection point, which administers it just like the tax which a state receives.

4. FASTINGDuring the lunar month of Ramadan (or Ramazan) nothing may pass the lips of a Muslim between sunrise and sunset. In some countries they may not chew or even swallow their saliva. From sunset to sunrise the Muslim is freed from this duty.Ramadan is characterized by fasting. It is supposed to encourage one to think more about God, to consider the Qur’an and to renounce completely all physical urges. In addition, Muslims are bidden to be especially friendly to one another during this time. All this is obligatory.As the lunar calendar is different from our solar calendar, the month of fasting moves back 11 days each year. Thus the month of fasting can take place at any season. This can be a fiery ordeal when Ramadan has to be held during the long summer days in hot countries.

5. PILGRIMAGE TO MECCALong before Muhammad became famous, the people of Arabia made pilgrimages to the Kaaba idol temple in Mecca. When Muhammad cleansed the Kaaba, he took over an old practice and used it for Islam. Islam teaches that the pilgrimage must be made once in a lifetime if one wishes to gain salvation. At the moment the Arabic government subsides, when necessary, the return journey of pilgrims who have come from afar. Sometimes the government even gives the whole cost of the trip to certain people.

6. STRUGGLE AND PRACTICEMuslims speak of “jihad”, which means “to exert oneself on God’s behalf” or, in other words, “to exert oneself for Islam”. That can take different forms: e.g. preaching, writing or taking the swordScholars emphasize above all two kinds of struggle:

- The inner struggle against sin in one’s own person- The outer struggle against the enemies of Islam, against non-Muslims

Many modern Muslims oppose the use of the sword for religious purposes. They are horrified by such customs.

Consolidate the theme by working together through the following table of “THE SIX PRACTICES”.

LEADER’S INSTRUCTIONAL MATERIAL FOR LESSON 6

- A COPY FOR EACH PARTICIPANT OF “The six Practices”.

TABLE THE SIX PRACTICES

1. THE ISLAMIC BODY OF THOUGHT 2. THE PRESSURE UNDER WHICH MUSLIMS LIVE

Important Islamic DetailsSix practices:

1. Confession of faith

2. PrayerSurah 5:19

3. AlmsgivingSurah 2:44

4. Fasting Surah 9:112

5. Pilgrimage Surah 2:126

6. Jihad Surah 66:9

Meaning of the form

1. Right confession.

2. Right ritual.

3. Right giving.

4. Right motives.

5. Right centre.

6. Right reason.

Identifying the needs

To be accepted by doing everything correctly; to desire to enter paradise by amassing merit.

3. ISLAMIC MATERIL AS A BRIDGE TO BIBLICAL CONCEPTS

4. BIBLICAL SOLUTIONS

Islamic material as a bridge to biblical concepts

Six practices:

1. Approve of the acceptable; reject the non-acceptable

2. Islamic acceptable practices.

3. The giving of 2 ½ of is good, but not enough

4. Fasting is desirable

Introduction of biblical equivalents

1. approve of the belief in God. Reject the non-acceptable concerning Jesus, the Word of God, the Spirit of God.

2. All forms of prayer are acceptable to God.

3. Jesus teaches us to remember the poor and needy.

4. Biblical teaching on fasting.

Meeting the needs through Jesus and Christian fellowship

1. The confession of faith should affirm God in Jesus.1 John 4:1-3

2. Prayers were made acceptable through Jesus.1 Thess. 5:17-18, John 16:24

3. To give oneself to Jesus as a sacrifice; to give oneself for others.Rom. 12:1-2, 2 Cor. 9:7-8

4. Concept of fasting to gain Jesus. Phil. 3:8, Matt. 6:16-18

5. The pilgrimage to Mecca is useless.

6. A literal interpretation of “performance/effort” in God’s concerns is good, but not the “holy war”.

5. Spiritualization of the concept – life is a pilgrimage; Abraham is the leader.

6. Efforts for God in a way that is approved of by God.

5. One’s whole life as a pilgrimage to gain Jesus/

1 Pet. 2:11-12

6. Striving after the gospel; entrance to the kingdom through Jesus. Col. 1:13-14; Col 1:28-29

LESSON SEVEN SEVEN CHAINS WHICH BIND A MUSLIM

THE SEVEN CHAINS

1. For Muslims the Qu’ran is true an Allah is the true God. Their great problem is that they think that Christians have three Gods (because of the Trinity). Another problem for them is the role of God as Father, because God cannot be described as having human characteristics, as He cannot descend to the human level. Such a word as “father” is meaningless for Muslims in this context.

2. Muslims need rules for all the details of everyday life, because they believe the God desires this and has an exact daily plan for them. They thus live according to law.

3. Muslims belong to a great Islamic community, even if they are members of a splinter group. When they become Christians they lose this community. They are often not correctly received by a church and so suffer a loss of relationships and emotions.

4. When we consider how Islam began, we can see that Muhammad was the most important man in it. If we have scant regard for him, we lose contact to Muslims. Such personal problems should never arise between us and our Muslim friends.

Turn the conversation to the Bible, because you can be a Christian and you can refer to the Bible. Take the time to read out a passage from the Bible, like Heb. 1 or Rev. 22:18-19. The Muslim will respect you, because you revere the “word” and do not merely discuss and debate. We do not need to answer every question, but you can ask questions in return, just as Jesus did. “How can you know that the Qur’an is correct?” “How do you know that Muhammad was perfect?”

5. A Muslim will do his best to preserve his honour and not lose face. He will not immediately admit that the Bible is right. Also the question whether he would like to decide for Jesus causes him to lose face. Phil. 2:5: With us Jesus bears the shame if we lose face.

6. Experiences with God are important for Muslims, such as fasting, dancing, music, mysticism. One meets with mystical practices everywhere in Islamic lands. What form of mysticism is practiced where my interlocutor comes from? How can Muslims know that their mystical experiences come from God? 1 Cor. 2:5-8.

7. In order to keep the devil away, verses from the Qur’an are written on pieces of paper, which are then folded and attached to the shirt or watch, or fastened somewhere in the car or in the house. A blue stone with a black and white eye in the middle, the “devil’s eye”, is worn to protect against the attacks of the devil. Further ceremonies are held for the same reason. We need have no fear of this. Jesus protects us from the demons too. In contact with Muslims, we can get to know the Bible anew, because its worth becomes apparent to us. We gain faith, because Jesus is with us in power.

CHRISTIAN REPLY TO MUSLIMS’ OBJECTIONS

The attachment of Muslims to their faith and the rules of life which go with it strengthen their conviction of the correctness of their religion. If they encounter a contrary opinion, they know how to defend their faith with well-established arguments.The list “Christian Reply to Muslim’s Objections” contains Muslim’s most frequent arguments together with objections and counter-questions from the Christian point of view.Working together on this theme with the following study material: “Christian Reply to Muslims’ Objections”. A SUGGESTION

Of course the adoption group can decide to work through all the objections together, Or to set aside one or two lessons for it. Or to work through the rest individually Or later, as required because of a conversation with a Muslim, to work through the relevant themes.

HOMEWORKCollect informational pictures, press articles, books, maps, souvenirs, music cassettes, videos, etc. about the target people and bring them to the first lesson on their culture.

LEADERSHIP INSTRUCTIONAL MATERIAL FOR LESSON 7: Bible Qur’an A copy of each participant of the study material: “Christian Reply to Muslims’ Objections”.

CHRISTIAN REPLY TO MUSLIMS’ OBJECTIONSTHE CHRISTIANS’ BIBLE IS NOT GOD’S WORDTHE QUR’AN ON THE BIBLE:God gave to Moses, the prophets and Jesus Taurat and Injil (Old and New Testaments). These testaments are guidance, light and exhortation: Surah 5:47-52; 5:71-72; 5:69; 6:92; 3:3.

Muslims believe in the revelations which Abraham, Moses, Jesus, etc. received. There are no differences in the revelations: Surah 2:136; 29:46; 4:136; 2:286.

The Qur’an confirms earlier revelations: Surah 10:37; 46:10; 35:32.

Injil and Taurat were in existence and accessible in Muhammad’s time: Surah 21:8; 10:94; 3:71; 3:94; 4:48; 2:41-42; 29:47.

God’s word cannot be altered by men: Surah 6:35; 10:65

Muhammad’s task was to preserve the Scriptures: Surah 5:50-52.

THE WITNESS OF THE BIBLE ON ITS INSPIRATION: 2 Tim. 3:16; 2 Pet. 1:16-21.Jesus says concerning the inspiration of the Old Testament: Matt. 4:4, 6-7; 11:10; Mark 14:27; Luke 4:4-12; Matt. 5:18; John 10:35; Mark 7:13; Luke 11:49.

Witness of the Old Testament: 1 Sam. 9:27; 1 Chr. 17:3; etc.

Witness of the New Testament: Matt. 13:9; Luke 3:2; Acts 8:25; 1 Pet.1:10-11; etc.Jesus commissioned His apostles as teachers and promised them supernatural aid: Matt. 28:19-20; 10:7, 19-20; John 14:26; 15:26-27; 16:13; 17:8; 20:22; 12:49-50; 8:40.The witness of the prophets and apostles was accompanied by signs, wonders and prophecies: Matt. 10:1; 1 Cor. 13:12, etc. The New Testament writers regarded their writings as all-embracing authority: 1 Cor. 1:2; Col 4:16; 2 Pet. 3:15-16.The witness of the believers: It works! God’s promises are reliable! Prophecies were spoken and were fulfilled.

WE ASK MUSLIMS:A. When was the Bible altered and corrupted?B. Why was it altered and corrupted?C. By whom was it altered and corrupted?D. If there was an “original Bible”, where is it then, so that we may compare it with the present one?

GOD HAS NO SON – JESUS CANNOT BE GOD’S SON

Surah 19:36: “It is not befitting to God that He should beget a son.”Surah 112:4: “He begets not, nor He is begotten.”Surah 5:18: “In blasphemy indeed are those that say that God is Christ, the son of Mary.”Surah 23:92: “No son did God beget, nor is there any God beside Him.”Also surah 9:30; 10:69; 2:117.YET:Jesus was born of a virgin (Surah 19:17-35)! Who takes the role of father? After Mary’s declaration: “How shall I have a son, seeing no man has touched me and I am not unchaste?” the angel answered: “So it will be, for thy Lord says: ‘That is easy for me.’” “And remember her who kept her virginity: We breathed into her of Our Spirit…” (Surah 21:92).God takes on the role of father. He commanded the conception (Surah 19:20-22).THE BIBLE teaches just the same! The word “begotten” (John 3:16) is a poor translation; It should read: “only” or “one and only” (Greek: monogenes). See Matt. 1:18-23; Luke 1:26-35 (Note the similarity of verse 35 to surah 19:20-23.)

THE QUR’AN TEACHES ABOUT JESUS: Born of a virgin (s. 19:17-35) He is the Messiah (s. 4:172) The Word of Truth (s. 19:35) Holy (s. 19:20) Held in honour in this world and in the future life

(s. 3:46) A sign of mankind (s. 21:92; 19:22) The creator of life (s. 3:50; 22:74) A mercy of God (s. 19:22) A spirit proceeding from God (s. 4:172) Word of God (s. 4:172) Raised up to heaven (s. 4:159) Will come again in judgment (s. 43:62) A miracle-worker (s. 3:50)Was there ever any other prophet or man who combined these or even only two of the above 13 qualities in himself?

THE BIBLE ALSO TEACHES ABOUT JESUS:

Has power over the elements of nature(Mark 4:37-41; Matt. 14:25)

Forgives sins (Luke 7:48-49; John 1:29) Is the way, the truth and the life, and no-one can

come to God but through Him. (John 14:6) Was pre-existent (John 8:58) The name Jesus means “salvation”

THE TRINITYSurah 4:172: “Say no ‘Trinity’. Desist and it will be better for you, for God is one God.”Surah 5:76 “See, we proved to them clearly the unity of Allah, yet now see how they depart from the

truth.”Surah 5:117: “Describes the Trinity as consisting of God, Mary and Jesus. (This is a misunderstanding.)”

THE BIBLE TEACHES THE TRINITY OF GOD:The names of God in the Old Testament are:YAHWEH (LORD), EL (mighty one), ELOAH/ELOHIM+ELAH (the one worthy of worship)Deut. 6:4 “The Lord is our God, the Lord is one.”Is. 44:6 “Thus says the Lord, I am the King of Israel and his Redeemer, the Lord of hosts: I am the

first and I am the last; besides me there is no God.”Is. 63:7-10 “I will tell of the kindnesses of the Lord… he became their Saviour…

Yet they rebelled and grieved his Holy Spirit.”

How can God come down to our level and become man? This is really a mystery, as God is one, but God announced this event through prophets 750 years earlier (Is. 7:14; 9:6).Christians believe in one God who decided to take human form in Jesus: in his being as a human he had human needs and many limitations; in his divine being he performed his miracles, etc.

JESUS WAS NOT CRUCIFIED

Surah 4:158-159: “But they did not kill him or crucify him but another who resembled him… they did not really kill him but Allah took him up to himself.”On the other hand we read in surah 19:34-35: “Peace came over the day of my birth and shall be on the day of my death and on the day on which I shall be raised up to life again. Such is Jesus, the son of Mary; this word is truth, which they dispute.”

BUT in s. 19:16 the same words are applied to John the Baptist. Muslims say that Jesus will die after his return to earth, when he comes to destroy ad-Dajjal, the antichrist, and the he will be buried in Medina next to Muhammad.S. 3:56 adds to the whole mystery: “God said: O Jesus, I will let thee die the death of men, raise thee to myself and clear thee of the accusations of the unbelievers.”

WHAT PROOFS HAVE THE MUSLIMS?The witness of a man who lived nearly 600 years after the event and had no access to the documents which recorded the event.

THE BIBLE RECORDS THE CRUCIFIXION, death and resurrection: Matt. 27:32-54; Mark 15:22-39; Luke 23:33-47; John 19:17-30; Acts 2:22-24; 7:52; 10:39-40; 13:28-33; Rom. 5:6, 8; 1 Cor. 15:3-6; Phil. 2:5-8; Heb. 7:27; 10:10; 12:2; 1 Pet. 2:24; Rev. 1:5-7, 5:9, etc.

WHAT PROOFS HAVE THE CHRISTIANS?1. Eyewitness reports: 2 Pet. 1:16-21; 1 John 1:1-3a; 1 Cor. 15:3-7; Luke 1:1-4; Acts 5:30-32. When Peter accused thousands of Jews 50 days after the crucifixion of having crucified and killed Jesus, no-one contradicted him! Acts 2:22-24; 26:26.2. History: Pliny, Tacitus, Thallus, and especially Josephus, a Jewish general who wrote a history of the Jews for Romans, firmly established the event: “About this time there was wise man called Jesus who was a miracle-worker and a teacher of truth. He inspired both Jews and Gentiles. He was the Christ (Messiah). And, when Pilate condemned him to the cross, those who loved him did not give him up. He appeared alive unto the third day. The band of Christians, so-called after him, have to this day not died out.”3. Prophecies in the Old Testament foretold the event: Zech. 11:12-13; Mark 14:10-11; 17-21,43-46; Is. 52:12-53:12; Ps. 22:1; 7-9; 13-18; John 18:36-19:37/Muslims dispute “the sign of Jonah” (Matt. 12:38-40).

JESUS WAS ONLY A PROPHET OF ISRAEL.

Reasons: Matt. 15:24; 10:5-6; Mark 7:26; Matt. 1:21.Christians answer: Prophecy in the O.T. concerning Jesus was known only to Jews. Therefore only Israel had been prepared to understand the Messiah and his purpose – they had God’s revelation -, but most of them rejected him, because they were intimidated by their leaders. Yet Jesus had many followers. The apostles were prepared by Jesus and sent out to go into all the world and bring the joyful noise of salvation to all men; Matt. 28:18; Mark 16:15-18; John 14:6; Acts 4:12; etc. So Jesus actually went just to the Israelites, but he commissioned his disciples to go into all the world.The Qur’an underlines this: Surah 21:19; 13:21, where Jesus came as a sign for all men.

THE GOSPEL OF BARNABAS IS “THE TRUE GOSPEL”

It is no gospel¸ but it was written about 1300-1350 A.D. by a Muslim.OBJECTIONS:1. The author did not know the geography of Israel.2. The author was ignorant of the local and historical situation in which Jesus moved.3. Barnabas was not a disciple of Jesus; he became a Christian after Jesus’ death.

THE BIBLE PROPHESIED THE COMING OF MUHAMMADWHERE? Muslims: Surah 61:7: “Jesus said: I am an apostle of Allah to you… and bring glad news of an apostle to come after me whose name will be ‘the praised one’ (Ahmad, Muhammad).” This, Muslims say, is based on John 14:16-17; 15:26; 16:7. The ‘Comforter’, the Holy Spirit, in Greek parakletos, was taken by Muslims to be periklytos (the praised one = Muhammad).Christians answer: this extract refers to a spirit. He was promised to the apostles and would remain forever. The apostles knew him (John 14:17) and he was to live with them. This promise to the believers (John 7:39) was fulfilled in Acts chapter 2.

WHERE? Muslims: Deut. 18:18: “I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth and he will tell them all that I command him.” – This prophet is Muhammad.Reasons for this: 1. “… from among their brothers”, i.e. the brothers of the Israelites – the Ishmaelites.2. Muhammad completely resembles Moses: “a prophet like you.”Christians answer: 1. “… from among their brothers”, i.e. from their midst: see Deut. 18:1-2 (their brothers), 15 (from among them). The prophet must therefore come from Israel.2. The bible states that this prophet is Jesus (Acts 3:17-23).

THE QUR’AN WAS GIVEN WORD BY ALLAH AND AWAS NEVER ALTERED

1. The Qur’an differs in many respects from earlier revelations. If we believe that no-one can alter God’s word (surah 10:64 and 6:34), that Muhammad was the preserver of earlier revelations and that these (the Taurat and Injil) are God’s Word, how can we explain the difference between the Bible and the Qur’an? The Bible was certainly not altered, as we have established above.

2. In Muhammad’s lifetime there were various extant versions of the Qur’an¸ which differed considerably from one another.

3. Four accepted versions of the Qur’an existed, until the Qur’an was revised by Uthman.After a unified text had been created from the existing versions, Uthman commanded that all the other documents, including the original, should be burnt. Why?

4. Some parts got left out and others were arbitrarily added,e.g. the following passage is missing from the current Qur’an: “If there were two valleys with riches for Adam’s son, he would long for a third…” Ayshah reported that, when Muhammad had died, one of the revelation writings had lain under the bed and been eaten by rats.e.g. the surah 23:15: “so praise be to Allah, the most glorious creator!” was added by Muhammad and surah 4:99 was arbitrarily added to surah 4:96: “… who, not hindered by sickness, sit at home…”, because a blind man was present when Muhammad dictated the verse to Ziad, and the blind man protested.

5. Most of, if not all, the religious concepts and people occurring in the Qur’an were generally known in Muhammad’s time. They were known from the Talmud, the apocryphas, Jewish legends and legends from eastern religions.

6. The Qur’an served to procure personal advantages for Muhammad, cf. surah 66.

7. There is no valid, acceptable basis in the text of the Qur’an to confirm its divine character.a) There is no prophecy which was really fulfilled, as is the case with the Bible. (Deut. 18:21-22; Is. 41:21-23)b) Jews and Christians repeatedly asked Muhammad to authenticate the writings and fulfill the prophecies, which he did not do. Surah 3:184; 17:91-94; 17:60; 13:8; 7:204; 2:88; 2:100; 2:119-120.c) The high literary quality of many parts of the Qur’an is in itself no confirmation of a divine origin. Surah 17:90; 2:24.d) The witness of one man to a divine, universal text, without confirmation by acceptable divine signs, cannot be approved.

8. Contradictions in the Qur’anSurah 4:83: “if the Qur’an were not from Allah, there would be many contradictions in it.” Without any doubt there are such contradictions, especially on the following subjects:a) CREATION: s. 28:69; 54:50; 37:97; 13:40; 42:50-51; 35:17-18; 30:55.GUIDANCE: s. 32:14; 16:37; 16:94; 7:179; 4:88; 14:5; 11:119; 13:28; 6:150.FORGIVENESS AND PUNISHMENT: s. 5:20-22; 5:40-41; 48:15.SIN, PIETY AND GRACE: s. 91; 76:30-31.THE WILL [of Allah] AND THE FATE OF MEN: s. 47:17-19; 2:6-7; 42:13; 57:23; 32:13-14; 33:18; 48:12; 74:55-57; 64:12: 68:49-51.DESTINY OF MEN: s. 34:38; 30:38; 62:5; 13:27; 57:30; 28:83.b) Allah could replace the revelation of the Qur’an with another (s. 16:102; 2:107; 6:35; 10:65).c) Further contradictions: 1. The world was created in six days (s. 25:60) – in eight days (41:10-13). 2. No difference between the prophets (s. 3:85; 2:286; 2:137) – some prophets are on a higher level than others (s. 2:254).

LESSON EIGHT ON THE CULTURE IN GENERAL

INTRODUCTION

To gain an insight into another culture through the material which has been brought to be looked at.

BIBLICAL BASIS:

1. THE CULTURAL TASK Gen. 1:26-30

When God had made man and woman in His image, He entrusted to them the management of the earth. It was their task to subdue the earth, to care for it and to populate it. Included in this task is the thought that a system would thereby be established by which man could live. We call this responsibility which GOD gave to man, who by then had not fallen into sin, the cultural task. It includes the development of speech, shapes the lifestyle, creates social structures and provides scope for customs and technical skills. Finally, the development of this system yields a specific culture, a way for men and women to perceive their environment and to be able to teach it to their descendants.

In the life of man, for example, the following areas may be organized in different ways:

Clothing:Work:

Status is gained through:Status is accorded:Property:

Solving problems:

Solving conflicts:

Time:Authority:

Destiny:Nature:

functional

Necessity

ConnectionsInherited by agePrivilege duty

By cause and effect

Directly

Future-orientedSubordination

ForeordainedA source to be exploited

emphasizing status

Privilege

Ability, talentsFamily membershipMeans of improving standard of livingSettled by religion or magicIndirectly, by mediationPresent-orientedPluralism (joint decision)One tries to control itA threat belongs to the realm of the holy

ornamental

Connected with lower status

Economic advance

One tries to avoid problemsBy confrontation

Past-oriented

Partially entrusted to man

The difference between our culture and that of another people can be so big and everything to do with it can appear so strange that we mistakenly have the feeling that satan is perceptible.

2. THE INVASION OF EVIL Gen. 2:8-3:24In order to understand the meaning of “CHRIST”, the “presence of evil in the world” and the “task of the church”, we must return to the first chapters of Genesis. They do not explain all mysteries to us, but they show us something about the satanic powers which act against GOD, the nature of man fallen into sin, the consequences of sin and the warfare between GOD and satan over the destiny of Man. Embedded in the chapters 2 and 3 of Genesis are themes which accompany us to the very end of the Scripture, when the kingdoms of this world will become one kingdom of GOD.

3. GOD’S ACTION IN JUDGMENT AND SALVATION IN A FALLEN WORLD Gen. 3

From the life of Adam and Eve we can see that satan succeeded on the hand in separating man from GOD and on the other hand alienating man and wife. Through disobedience man and wife came under the influence of the evil one. GOD’s action is that situation was to deal with everyone involved. He broke the alliance with satan and announced that in the future he would be judged. He punished Adam and Eve, but at the same time He promised them their salvation through their “seed”. GOD revealed His missionary heart when He sought the frightened man. (Gen. 3:9). We find the first hint of the gospel (the good news) in the prophecy hat satan’s head would be crushed

by Eve’s sees (Gen. 3:15). In His mercy GOD spared the man from obtaining eternal life in his fallen state. He banished Adam

and Eve from the Garden of Eden, so that they could not partake of the tree of life. Otherwise they would have been incapable of receiving the promise if eternal life in a redeemed condition (Gen. 3:23-24).

4. SUBSEQUENT DEVELOPMENT OF THE CULTURE OF THE FALLEN MAN Gen. 4:1-22

The tragedy of the history of the fallen pair lies in the fact that their first-born son, Cain, the only one who they hoped would be able to reverse the Fall, became a murderer (Gen. 4:1-8). The first families mentioned in the Bible are descendants of Cain. In the seventh generation after Adam it says that the children of Lamech raised cattle, invented musical instruments and forged metal tools (Gen. 4:20-22).The logical conclusion of what has been mentioned above is that the first human culture, as well as all subsequent cultures, is an expression of human sinfulness. This applies to the development of all cultures. Yet man is an image of GOD. That is reflected in all cultures. They all have faults, but they nevertheless contain elements which are useful and noble.

5. THE ORIGIN OF NATIONS, LANGUAGES AND CONTINENTS Gen. 10, 11

Chapter 10 of Genesis contains the family tree of the nations and chapter 11 refers to the history of redemption.

There is a geological evidence which supports the biblical account that there was once a time when the earth mass was still undivided. Only later did a division take place into the various continents and islands as we know them today. The bible supplies us with a “theological” interpretation of this:

GOD replied to the efforts of men to make themselves a name by building a tower reaching heaven by dividing the earth, causing the confusion of languages and scattering men over the whole world.

In Acts 17:26-27 we read that fallen man will seek GOD again. It is incontrovertible that when men seek to unite to make a name for themselves, it is always against GOD. His reaction appears to be to scatter men in order thereby to save some. On this view we understand the variations of human cultures and their manifold ethnic and linguistic forms.

6. GOD CHOOSES THE MAN OF FAITH, THE GREAT COMMISSION Genesis 12-25; Rom. 4:18-22; Heb. 11:8-12

In this section we read that GOD spoke to the town-dweller Abraham. He called him to pilgrimage and to a life of faith. By this He again revealed His missionary heart. He wanted to make Abraham a blessing for all men. At this point we note that Abraham was not tied to any particular form of religion. He was free to worship the one true GOD in those ways which were already in use in the existing cultures, for example by building altars or bringing sacrifices. GOD also used the custom of circumcision, which was already being used by others, and gave it a new meaning. Circumcision became a sign of His covenant with His missionary people. Throughout his life Abraham learnt to walk by faith. He was tried by famines, Sarah’s barrenness and the near-sacrifice of Isaac. Nevertheless Abraham showed many people his faith in the one true GOD.

7. THE PLACE OF ISHMAEL, AND HIS DESCENDANTS IN GOD’S PLAN OF SALVATIONGen. 16-26; Is. 42:11, 60:7; 1 Tim. 2:4; 2 Pet. 3:9; Rev. 5:9

Abraham and Sarah tried to solve the problem of their childlessness by falling back upon their own wisdom. In accordance with a custom common at that time Hagar, Sarah’s maid, could act as surrogate childbearer for mistress. Thus Ishmael was born. Although the Messiah did not come through this son, Ishmael was included in the family of the covenant. His name means: “GOD hears”. He was Abraham’s first son who was circumcised. Because the rivalry between Hagar and Sarah was becoming ever sharper, Sarah drove Hagar and Ishmael away. GOD sent His angel to the aid of those who had been expelled. The verse Gen. 21:20 makes GOD’s love to Ishmael clear and Is. 42:11 and 60:7 indicate that Ishmael’s descendants will be among the righteous.Christians who want to try to lead Muslims to faith in JESUS ought to know that Muslims claim to be descended from Ishmael, be it in spiritual or physical respect. From the following New Testament verses we have good grounds for believing that GOD’s will to add many Muslims to the community of Christians:

“… who desires all men to be saved and to come to the knowledge of truth.” 1 Tim. 2:4

“The Lord is not slow about His promise, as some count slowness, but He is patient with you, not wishing that any should perish, but that all should attain repentance.” 2 Pet. 3:9.

“… with your blood purchased men for GOD from every tribe and language and people and nation.” Rev. 5:9

HOMEWORK

1. Continue collecting display material. Each person should build up a stock of informative material. A corner of your house fitted out like this is welcoming to Muslim subjects.2. To deepen your knowledge on the subject of “culture”, read the article “Characteristics of Various Cultures”.

LEADER’S INSTRUCTIONAL MATERIAL LESSON 8:

Bible Display material about culturally characteristic articles from the target people Copies of the article “Characteristics of Various Cultures” for all participants.

CHARACTERISTICS OF VARIOUS CULTURES

INTRODUCTION

Knowledge of the characteristics of various cultures is a most positive support for every work which spans different cultures.

From 1966 to 1978 Geert Hofstede, professor of anthropology and international management at the University of Limburg in the Netherlands, researched cultures and their influence on the co-operation of people from the most varied cultural circles.

It is important to distinguish between culture, personality and human culture.

It is possible for us as creatures to have feelings, to play and to form relationships, but our behavior is shaped by our culture. A person’s personality is unique and just as much inherited as learnt.

Culture is the personality of a group. People need stability which they achieve through the communal pattern in their dealings with one another.

It is important to recognize that the individuals are unique and that within a culture there occur the most widely different variations of people and characters, but nevertheless it is useful to observe the central tendencies of a culture. That helps to describe the social systems and to recognize the prevalent values of the culture.

Figure 1

Hofstede usesfour expressionsin order to describeculturally determinedvalues and actions andpresents them in this way:

Symbols

Heroes

Rituals

Meaning practices

Symbols are outward signs such as objects, word, clothes, flags, gestures with precise meaning within the culture.Heroes are people, real or fictional, who reflect the characteristics of the culture, such as, e.g., Winston Churchill in England, Asterix in France, Winkelried and William Tell in Switzerland.Rituals are collective activities which are no absolutely necessary, but – from the social point of view – are important in a culture. For example, greeting ceremonies are more formal in some cultures than in others; in Britain one shakes hands, which is the recommended courtesy, but in the Swahili culture a ritual verbal greeting is used.

These three groups are all practices which one can see, but whose meaning is known only to the insiders. The value system is formed from them. There may be cultural differences in the assessment of good and bad, clean and dirty, beautiful and ugly, natural and unnatural, normal and abnormal, etc. All that is learnt in the earliest childhood.

Let us now look at the four dimensions of culture, as Hofstede describes them: “The power distance”, “Individuality and sense of community”, “Uncertainty avoidance” and “Masculine and feminine cultures”.

1. POWER DISTANCE

The power distance (PD) within a culture is the distance between one person and another who is over him in power and authority. Different countries accept in different ways the fact that these positions of power are unevenly divided.

Figure 2 Index of power distance

Position

12/32/345/65/678/98/910/1110/1112131415/1615/161718/1918/192021/2321/2321/2324/2524/252627/28

Country

MalaysiaGuatemalaPanamaPhilippinesMexicoVenezuelaArab CountriesEcuadorIndonesiaIndiaWest AfricaYugoslaviaSingaporeBrazilFranceHong KongColombiaEl SalvadorTurkeyBelgiumEast AfricaPeruThailandChilePortugalUruguayGreece

PD Index

1049595948181807878777776746968686766666564646463636160

Position

27/2829/3029/303132333435/3535/36373839404142/4442/4442/44454647/4847/484950515253

Country

South KoreaIranTaiwanSpainPakistanJapanItalyArgentinaSouth AfricaJamaicaUSACanadaNetherlandsAustraliaCosta RicaGermanyGreat BritainSwitzerlandFinlandNorwaySwedenEireNew ZealandDenmarkIsraelAustria

PD Index

6058585755545049494540393836353535343331312822181311

2. INDIVIDUALISM AND COLLECTIVISM

Individualism (IDV), as a feature of culture, describes those countries in which the bonds between individual people are loose. Everyone is expected to look after himself and his nearest family himself.

Collectivism, on the other hand, is possessed by those societies in which individual people are from birth on integrated into a strong family community. They are protected by this lifestyle throughout their entire lives and unquestioning loyalty is demanded in return.

Figure 3 Index of Individualism

Position

1234/54/5678910/1110/111213141516171819202122/2322/23242526/2726/27

Country

USAAustraliaGreat BritainCanadaNetherlandsNew ZealandItalyBelgiumDenmarkSwedenFranceEireNorwaySwitzerlandGermanySouth AfricaFinlandAustriaIsraelSpainIndiaJapanArgentinaIranJamaicaBrazilArab Countries

IDV Index

919089808079767574717170696867656355545148464641393838

Position

282930313233/3533/3533/3536373839/4139/4139/41424344454647/4847/484950515253

Country

TurkeyUruguayGreecePhilippinesMexicoEast AfricaYugoslaviaPortugalMalaysiaHong KongChileWest AfricaSingaporeThailandEl SalvadorSouth KoreaTaiwanPeruCosta RicaPakistanIndonesiaColombiaVenezuelaPanamaEcuadorGuatemala

IDV Index

37363532302828282625232020201918171615141413121186

In countries with a collectivist lifestyle children learn to think in the “we”-form; they grow up in an extended family, they are seldom alone and they spend much time in the company of members of the family and relatives. Direct confrontations are avoided, because they are regarded and insolent and they are unwelcome. Unity and harmony are more important that truth. Opinions are formed by the group. Children learn how things are done.

In cultures with an individualistic lifestyle the children grow up in small, separate families and learn to think in the “I”-form. They talk about their own opinions and speak the truth, even when it is uncomfortable; they know how to handle conflicts and learn to make decisions. Children learn how to learn.

Most of the world’s people live in communities in order to protect themselves by so doing from the harshness of life. Only a minority of cultures can afford to place the interests of the individual over those of the community. Just this can lead to difficulties in work which spans different cultures, when individuality and sense of community meet.

A Dutchman (of individualistic origin) experienced a practical example of this is Indonesia (a culture with a collectivist lifestyle). He was telling the biblical story of the vineyard:“A man had two sons. To the first he said: “Go and work in the vineyard”, to which the son replied: “I will go”, but he did not. The man said the same to his second son. He replied: “I will not go”, but afterwards he changed his mind and went to work. Which of the two did the father’s will? The expected answer was: “The second”, but the Indonesian audience chose the first, because he had cared for formal harmony and thus had not shown his father up. It was secondary to them to whether the work got done! It would be interesting to consider whether Jesus at that time was by this story challenging something that was against His culture.

3. MASCULIE AND FEMININE CULTURES

The “sex” of a culture is defined as follows:Masculine (M) are those cultures in which the social roles of the sexes are clearly separated. It is expected of men that they should be strong, firm and achievement-oriented. Women are respectable and modest, tender and sensitive. The most masculine countries are Japan, Austria, Italy, Switzerland and England.Children are brought up to be ambitious, decisive and aggressive. They attend business meetings merely to announce decisions already made elsewhere.

Feminine cultures have an overlapping distribution of the roles of men and women. To these cultures belong to the northern countries, Costa Rica and Portugal. It is acceptable to attain good results, but it can appear somewhat comical or excessive to be the top of class.Business meetings exist for the purpose of discussion and decisions. Managers or leaders are democratic or, rather, intuitive and less forceful in their speech.

Figure 4 Index of masculinity

Position

1234/54/567/87/89/109/1011/1211/1213/1413/1415161718/1918/1920/2120/2122232425/2625/2627

Country

JapanAustriaVenezuelaItalySwitzerlandMexicoEireJamaicaGreat BritainGermanyPhilippinesColombiaSouth AfricaEcuadorUSAAustraliaNew ZealandGreeceHong KongArgentinaIndiaBelgiumArab CountriesCanadaMalaysiaPakistanBrazil

M Index

957973707069686866666464636362615857575656545352505049

Position

292830/3130/3132/3332/333435/3635/3637/3837/3839404142434445464748/4948/4950515253

Country

SingaporeIsraelIndonesiaWest AfricaTurkeyTaiwanPanamaIranFranceSpainPeruEast AfricaEl SalvadorSouth KoreaUruguayGuatemalaThailandPortugalChileFinlandYugoslaviaCosta RicaDenmarkNetherlandsNorwaySweden

M Index

48474646454544434342424140393837343128262121161485

4. UNCERTAINTY AVOIDANCE

Uncertainty avoidance (UA) is a measured on the scale of the uneasiness which the members of a culture feel when they get into uncertain or unfamiliar situations.

Cultures which on the whole avoid uncertainties are Greece, Portugal, Belgium and Japan. They say: “What’s different is dangerous”.People of these cultures need a clear structure. They seem to be very busy, emotional, more anxious and articulate. Within families there are clear rules about truth and purity and little place for doubt.The many laws for the community are very detailed, protests are suppressed and they are prone to suppress minorities.

Figure 5 Index of uncertainty avoidance

Position

12345/65/678910/1510/1510/1510/1510/1510/1516/1716/1718192021/2221/222324/2524/252627

Country

GreecePortugalGuatemalaUruguayBelgiumEl SalvadorJapanYugoslaviaPeruFranceChileSpainCosta RicaPanamaArgentinaTurkeySouth KoreaMexicoIsraelColombiaVenezuelaBrazilItalyPakistanAustriaTaiwanArab Countries

UA Index

1121041011009494928887868686868686858582818076767570706968

Position

28293031/3231/3233343536373839/4039/4041/4241/424344454647/4847/4849/5049/50515453

Country

EcuadorGermanyThailandIranFinlandSwitzerlandWest AfricaNetherlandsEast AfricaAustraliaNorwaySouth AfricaNew ZealandIndonesiaCanadaUSAPhilippinesIndiaMalaysiaGreat BritainEireHong KongSwedenDenmarkJamaicaSingapore

UA Index

676564595958545352515049494848464440363535292923138

Those cultures which cope best with uncertainties include Singapore, Jamaica, Denmark, Sweden, Hong Kong and England. They feel: “What’s different makes me curious.” These cultures take on unknown risks. Emotions are, on the whole, not expressed. In family life more freedom is allowed, more scope is permitted according to the personalities involved. When children are playing, they may fall over without being immediately picked up and set on their feet. They are allowed to experiment.

There are fewer laws and there is more tolerance in questions of religion, not a desire to force one’s beliefs on others.

Cultural differences may occasion difficulties when people are working together in teams of mixed nationalities. It is as if they are all following their own rules, whose origin remains a mystery to the others.

EFFECTS OF CULTURAL CHARACTERISTICS ON INTERNATIONAL ORGANIZATIONS

An organization must ask two fundamental questions:1. Whose responsibility is it to decide what?… Power distance

2. What rules must be followed in order to arrive at the desired goal?… Uncertainty avoidanceAn organizational problem is interpreted and tackled in different ways by different cultures.

Let us take the following example: “In a large missionary organization, whose structure consists of various departments, two leading colleagues had conflicts of interest. The personnel director at the headquarters was unhappy about the inadequate educational background of a couple about to be sent out. The field director, on the other hand, felt enormous pressure from the field, because assistant workers urgently needed for the hospital. Thus the needs of the candidates were in conflict with those of the field.”

These were the different ways in which people from characteristically different cultures regarded in:

1. Large power distance / Strong uncertainty avoidance(Such as France)

Diagnosis: Here the fault lay with the person over the two leaders. This situation would not have arisen if he had given clear instructions.Solution: Take the matter lightly and await the decision.

Organizations with a large power distance and strong uncertainty avoidance have a pyramidal structure. Thus every problem can move upwards and so avoid uncertainties. This gives clear working practices and offers little flexibility.

2. Small power distance / Strong uncertainty avoidance(Such as Germany)

Diagnosis: There is something wrong with this structure.Solution: There ought to be clear rules showing the priorities. In order to solve this particular problem a clear and proven procedure for the selection of candidates must be created.

In countries with a small power distance and strong uncertainty avoidance organizational structures look like a well-oiled machine. Qualifications are laid down and standardized; there are no established rulings.For Germans work in Africa can be so frustrating, because such clear rules do not function there.

Small power distance / Little uncertainty avoidance(such as England and Denmark)

Diagnosis: This is a problem of human relations and there is no dialogue possible of negotiating.Solution: Both these leaders should attend a course together where they will have the opportunity of discussion and of arrival at a decision.

Countries with a small power distance and little uncertainty avoidance consider negotiation, discussion and mutual compromise to be important.

4. Great power distance / Little uncertainty avoidance(Such as African countries, India and the Far East)

They are originated as in families, where the father/leader possesses a natural authority, where, however, there are a few formal rules. Interestingly enough, these are cultures with a great sense of community. This structure is well understood and is valued for its easy access to the person in authority; it is, however, more complicated, because of group loyalty.It can for example, be difficult if a hospital in such a “family organization” is given a vehicle. If it is not quite clearly given to a definite group, the vehicle never becomes “a member of the family” and therefore soon becomes unserviceable, as no-one takes the trouble to maintain it.

Structures and rules

The following figures 13-16 show the characteristics of the various countries and regions. The abbreviations of the names of the countries (Figure 6) serve to give a better overall view.

Figure 6 Abbreviations for the countries and regions

Abb

ARAARGAULAUTBELBRACANCHLCOLCOSDENEAFEQAFINFRGBRGERGRE

Country

Arab CountriesArgentinaAustraliaAustriaBelgiumBrazilCanadaChileColombiaCosta RicaDenmarkEast AfricaEcuadorFinlandFranceGreat BritainGermanyGreece

Abb

GUAHOKIDOINDIRAIREISRITAJAMJPNYUGKORMALMEXNETNORNZLPAK

Country

GuatemalaHong KongIndonesiaIndiaIranEireIsraelItalyJamaicaJapanYugoslaviaKoreaMalaysiaMexicoNetherlandsNorwayNew ZealandPakistan

Abb

PANPERPHIPORSAFSALSINSPASWESWITAITHATURURUUSAVENWAF

Country

PanamaPeruPhilippinesPortugalSouth AfricaEl SalvadorSingaporeSpainSwedenSwitzerlandTaiwanThailandTurkeyUruguayUSAVenezuelaWest Africa

Countries which are near the centre (v. figure 14), i.e. with an average power distance and average uncertainty avoidance (like the USA, Netherlands and Switzerland) find it comparatively easy to get their organizational structures to work in other countries also.

Organizations from countries with a strong uncertainty avoidance and with individuality (like Germany and Switzerland) tend to draw up clear, written rules. On the other hand, operations from countries with a strong uncertainty avoidance and with a group mentally (like Japan and Grecce) have, rather, unwritten rules, which have arisen from tradition. The rules of organizations in individualistic cultures with a weak uncertainty avoidance (like England and Sweden) are set out minimally in general terms, but they are adhered to.

[pp. 54 & 55 already in English]

Leadership

The style which the leadership of an organization employs is influenced by individualism and power distance.

Motivation

Motivation is influenced by the way in which relate to one another. e.g. whether they have grown up in an individualistic or collectivist culture (v. fig. 15).

Individualistic cultures promote self-realisation, but in collectivist-oriented cultures people try not to “lose face”, but to gain the recognition of their group.

However, the degree of uncertainty avoidance and of masculinity or femininity also influences motivation. The absence of fear of uncertainties motivates people to investigate what is new.The need to produce a visible result motivates people from masculine cultures. Good relations in cooperation are motivating for people from feminine cultures with little fear of uncertainties (e.g. the Netherland and Scandinavia).Dealing with Conflict

Dealing with conflict across cultural boundaries is a difficult matter and it is dependent upon the masculinity and the individualism of the cultures (v. fig. 16).

The more masculine the individual cultures are, the more they incline to standardize differences and they have nothing against opposing views. They prefer the quick, direct solution of a problem (like England, USA, Germany).

When cultures are feminine and collectivist-oriented (like Thailand), they seek harmony at any price and are aware of the needs of their group. They need more time to take a decision. Disputes and differences of opinion can last for generations. Disciplinary questions need special care and criticism must preferably go through a third person in order to avoid “loss of face”.

Summary

As culture is a kind of ‘programme of behavior patterns’, it is very important that those who intend to work abroad or with foreigners should know much about their own ‘programme’ and that of their target land or people. Communications can easily be misunderstood if one tries to make them without a knowledge of the culture of one’s interlocutor.

The adaptability and flexibility of foreign colleagues are of great importance. In nature there are many plants and animals which cannot be transplanted into new surroundings. Apparently this applies also to people and their psyche.The people who can best adapt to other cultures are no doubt those who, because of their personality, seem atypical within their own culture.

LESSON NINE IDEAS FOR MAKING CONTACT

POINTS OF CONTACT

Points of contact occur at schools, places of work, on duty, in public places, in the home neighborhood, etc.- A student gets to know Muslim roommates, classmates or fellow students- A family taking paying guests gives accommodation to Muslim students of a nearby school or

university.- A minister meets Muslim when on hospital or house visits.- A Christian business or building worker meets or is in charge of Muslims at work.- A teacher teaches Muslim schoolchildren at school.- A social worker or an employee of the political constituency comes into contact with Muslim seeking

asylum or help.- Housewives meet Muslims when shopping or taking a walk with the children.- Etc.

The points of contact influence the development of the relationship with Muslims. They influence the time which we allow for them, the way in which we can meet them and the further development of friendships. Points of contact shape relationships.

IDEAS FOR GETTING STARTED

With the desire of making contact with Muslims we prepare ourselves inwardly for the encounters. It is good if we first think about what interests us which we may wish to share with Muslims. That can become the basis for a natural relationship. It will also e easier for us to build a friendship if we have the same interests. A further aspect of the friendship is spontaneous compatibility. It is better to allow oneself time to win a compatible Muslim as a friend than simply to choose the first one to come along. In the course of time we can meet the Muslim more frequently and in this way mutual appreciation promotes friendship.

If we have already met Muslims through some point of contact, it is easier to enter into a personal conversation with them. We are no longer complete strangers to them and, if we then start to speak to them, they are not disconcerted but pleased by our interest.

Our efforts to find an entry into conversation can take the following forms among others:- Being friendly at work or in the street and allowing or starting a conversation.- Taking time while shopping or rummaging through bargain bins and chatting about quality and price.- Devising some pretext and knocking on doors. (e.g. asking for a recipe or perhaps travel plans for a holiday could be an excuse for asking more about their homeland.)- A hobby in common or a leisure time activity can yield both a point of contact and an idea for starting up.- Giving an invitation to tea or coffee.- Language learning, because learning a language is communication..Through the acquisition of a language we can learn much about the culture and customs of our interlocutor. We learn to whom one says what, how, where, when and why. In this way we take the position of a learner and as such we should be prepared to acknowledge our failings.Language learning helps to establish points of contact with people. It signals to them that we are interested in getting to know them and that we accept their language or, rather, that we like it. Just a little knowledge of the language can open the way to their hearts.It is especially important for women members of adopting groups to have some knowledge of the language, as many foreign women speak only their mother tongue.

THE PLANNING OF THE FIRST CONTACT

Perhaps a contact with a Muslim will succeed spontaneously. Perhaps not. Don’t worry.The first contact with a Muslim can be planned a little beforehand:- Let us pray about it.- Let us try to picture ourselves the first or the next meeting and perhaps we shall find it helpful to prepare a few sentences that we should like to say.

- Let us consider with which Muslims we want to make friends. Let us pray about that too and include in the prayers one or two people in particular.- If we venture to make an attempt at conversation, we must not let ourselves be discouraged if not everything goes just as planned or even if we have a complete failure.- Let us risk it again another time or try it with another person.

SOME TIPS

For making contact with Muslims one should take time.It would be impolite to drop in to see them. One should always allow enough time to ask the welfare of one’s interlocutor and his family. Perhaps it is not going well with him at that time and our enquiry and help would mean a lot to him, and so a friendship could start or deepen.

If you are invited to tea, you should give a little gift in return, so as not to remain in the other’s debt. The gift should accordingly be somewhat larger if you are invited to a meal. (In due course this could be a Bible – lovingly wrapped in a nice cloth.)

If we have Muslims to tea, we must ask them several times to help themselves. They have learnt that it would be impolite for them to start when asked for the first time.

If a man goes to visit another man but finds only his wife at home, he should leave immediately without entering the house. If the wife should want to demonstrate her hospitality by offering him tea, he should nevertheless politely decline.

HOMEWORK

Bring to the next lesson: Pen and paper, possibly an audio tape Coffee and cakes, by arrangement

LESSON TEN LANGUAGE LEARNING

ADVANCE PREPARATIONS

In order to learn something of the language of the target people, the leader of the adopting group must choose a language helper suitable for the adopting group. Preferably he will chose as helper – for the men’s group a man and for the women’s group a woman – who knows and intermediate language, e.g. English.

On his first visit the leader should explain to the language helper what he has in mind for a language lesson: On meeting with him he first asks how people in his homeland greet one another and then he tries to note

down the sounds as well as possible, to imitate them and practice them until he has mastered the greeting. A tape-recording may be made only if the language helper knows about it beforehand and permits it. (Recording of the voice is not permitted for strict Muslims.)

The first meeting with a practice is designed for the leader, the second for all the members of the adopting group.

The leader should agree with the language helper in an appropriate fee for the two lessons and pay him afterwards. They should agree the time and place for the lessons.

The language helper may possibly declare himself ready to accept an invitation to coffee afterwards, so as to spend more time in close contact.

TASK FOR THE LEADER

Learn the greeting phrases by heart.

LANGUAGE LEARNING LESSON IN THE ADOPTING GROUP

The leader introduces the language helper to the adopting group and vice versa.As a starting point the leader and the language helper could demonstrate the greeting.After that the language helper tries to teach the greeting ceremony to the participants and to correct them individually. The participants note down what they have learnt as a memory aid.

HOMEWORK

Learn the greetings conversation by heart and practice it further.

WORK MATERIAL FOR LESSON 10:

Pen and paper, possibly an audio tape. Coffee, tea and cakes.

LESSON ELEVEN COOKING LESSON

ADVANCE PREPARATIONS

A cooking lesson is most suitable for a female adopting group, which can invite a woman as guest cook without any problem.

Ask a Muslim woman about some typical recipes from her homeland and invite to demonstrate to the adopting group how to cook them.It is advisable to call for the woman invited at her home and to take her home again after the social gathering. She must be offered this service beforehand.Perhaps it will help her to decide to come to the demonstration if she can bring a relative or a child with her.

If she agrees to come, you should agree beforehand on what menu, but let yourself be advised by her suggestions.

If possible, go shopping together shortly before the planned social, but in any case bear the costs. A spacious kitchen will serve as a suitable meeting place and should be at your disposal.

The guest cook should be rewarded with a suitable gift for her trouble. It will give her pleasure and be a reminder for a long time for this meal.

COOKING LESSON

The women and the Muslim greet and introduce one another.

The cook will accept help during the preparations for cooking and during the cooking she lets the group look over her shoulder. The members of the adopting group learn by watching, asking and, if possible, imitating.

The communal meal can be a cozy social occasion and make relaxed conversation possible (without pestering the guest with questions).

Express your thanks with a nice gift to the Muslim woman for her trouble.

HOMEWORK

Write up the recipe of the menu of the cooking lesson.

INSTRUCTIONAL MATERIAL FOR LESSON 11:

Food for the planned menu Gift for the guest cook Spacious kitchen, car.

LESSON TWELVE SHORT BIOGRAPHY OF THE MUSLIM FRIEND

DRAWING UP A SHORT BIOGRAPHY

We should put together a short biography of our Muslim friend which will clearly state something about his personality:Where he comes from, what cultural framework surrounded him in his homeland, what religious ideas have made an impression on him, what personal areas are important to him.It is good to learn as much as possible about the Muslim friend. In this we are the ones who are learning. We try to make a picture for ourselves of what sort of a person our interlocutor is. We note down observations in a notebook. Investing time and listening attentively will give an insight into his culture and religion. This will also benefit the development of a personal relationship and help us plan a real advance toward confronting the friend with the gospel.

1. Cultural background

We must first find out something about his cultural background. There are many different sorts of Muslims. Worldwide there are 3500 different groups. Each group confers on its members a feeling of looseness in such uniting factors as: language, religion, ethnicity, residence, pastimes, class, caste and special situations, such as e.g., those of refugees, international students, asylum seekers and immigrants. We must get to know the personal world view of the friend as well as this molding by the community. With a little tact you can discover what he thinks of his own community and how he views you.

2. Religious persuasion

From what we discover about the spiritual and theological persuasion of our friend we can lean to which Islamic group or sect he belongs. Then we can do some research in books about his religious practices and views. (In the handbook “Islam” we can find a good overview of the groups and sects in Islam, be they the main groups, Sunnis, and Shi’ites, or the futher splinter groups).

Not all Muslims have the same beliefs and practices. Those who are strongly religious are, rather, in the minority. The various categories of Muslims are listed here:

Orthodox: Take the Qur’an literally; strictly follow the traditions.

Conservative: Try to get as much as possible from orthodox Islam while adapting to contemporary life.

Mystic: Theologically almost anything is possible; in practice they seek a sort of union with God.\

Liberal: Adhere to a few Islamic ideas, but they interpret their application variously.

Syncretic: Islamic belief and practices are mixed with local superstition, which in fact is anti-islamic (included are palmistry, astrology, magic, curses, etc.).

Worldly: Nominal Muslims for social and political reasons; they have given up most of the practices.

Communist: Are normally Marxists or Maoists with an economic philosophy; for Socialist: expediency’s sake they would still identify themselves as Muslims.

We will examine the various forms and expressions and make clear which may be used as bridges to explain our faith to our friend. We must also be aware of what could hinder them from understanding JESUS.

3. Needs and necessities

Let us ask God for help in establishing what needs and necessities our Muslim friend has to cope with and how we can help with them.When our friend senses that we are willing to spend time in getting to know him, trust can be consolidated. He will feel encouraged by telling us his needs. A need or a fear that a person may be feeling can block natural reactions.JESUS can meet these needs. In order to bear witness to Muslims about Him we must lead them over a bridge from their way of thinking to our knowledge of JESUS. For this figure “ISLAMIC THOUGHT AS A BRIDGE TO BIBLE VERSES” can be helpful.

4. Openness to change

It is important to discover to what degree our friend is open to change. Most Muslims in the west find themselves in constant change. They are influenced by many new things. From this arise many fundamental questions about the world, there area and themselves. They are living in a time of change. Values are shifting, acceptance and rebellion go hand in hand, their faith and practices remain the same or take new forms. Many want to adopt a new lifestyle while others hold fast to the old customs. Others create a combination of the new and the old lifestyle to feel comfortable.Let us therefore try to find out what questions are urgent for Muslims and where they need help. Through our social and spiritual help the kingdom of GOD can become a reality for them. The Bible can serve as a study aid, from which ideas, stories or verses may be taken in order to communicate our faith.

Later these short biographies can be presented to the adopting group.It will certainly be interesting to hear something about different people from the same people group.

KEEPING A DIARY

It is advisable to make notes of the growing friendship with a Muslim. In it will be recorded where and when you met, what has been undertaken and what has been experienced.

A diary should contain the following: Our expectations of a meeting with a particular Muslim friend. Special aims of a particular special occasion. A balance sheet of event. How the intended aims relate to the developments at the meeting. What has to be done between the last meeting and the next. Special concerns for prayer. Our thought on what should take place at the next meeting. It is easier immediately after a meeting

with a Muslim friend to think over what we should like to touch on or do at the next encounter. This also includes what we should like to exclude.

Keeping a diary will help to work through problem areas. Solutions can be often found by reflection. Note down what has worked and what has not. The notes will help to make amendments in the “course”. It will serve our fellow Christians if we share our experiences with them and they become motivated by them to get in touch with Muslims.It will also be interesting for this adopting group to exchange the short biographies and diary entries on various people from the one adoptive group people group.

THE BIG PICTURE

We are engaged in a spiritual battle for the fate of men’s lives. We ought not to be surprised if we encounter opposition and attacks. We need guidance and power from GOD if we want to win Muslims for JESUS. Yet it is the LORD’s work and HE is always in control. We can rely on His guidance. He will bless our steps in faith. We can go forward, give of our best and meet regularly for prayer together.

HOMEWORK:

1. The compilation of a short biography and a diary about the Muslim friend. Naturally, this task can be started only after meeting a Muslim and it will stay with the adopting group for a longer time.

2. Every participant makes contact with a Muslim belonging to the communally chosen people group. At a later meeting the participants should be in a position to give a report on their experiences.

LEADER’S INSTRUCTIONAL MATERIAL FOR LESSON 12:

If available, a diary or a short biography which has been started, to show around. If available, the handbook “Islam” to show or to read out the chapter in Islamic sects. Copies of the appendix from lesson 12 “Islamic Thought as a Bridge to Bible Verses”.

FIGURE “ISLAMIC THOUGHT AS A BRIDGE TO BIBLE VERSES”

Important Islamic details

Islamic law:“Sharia”

The Household of Islam:“Ummah”The community of the faithful

Islamic mysticism:The “sufis”: a mystical brother- and sisterhood

Secular Islam:

Folkloric Islam:Animistic Islam

Muslim Communists and Socialists:

Meaning of the form

Covers every area of human life and is based on the Qur’an and the example of Muhammad

The true Muslim community consists of all who have surrendered to God. It is a worldwide family which knows no nationalism.

The mysticism of the Sufis seeks union with God through a very disciplined community which practices a type of perfectionism.

Religious practices are limited to a minimum. They are adapted to the behavior of secular members. Old forms have lost their meaning. New values have become dominant.

Much takes place in the spirit world. Spirit powers must be appeased by a multitude of superstitious practices.

Rejection of Islamic forms. Acceptance of a western view of a classless society. Belief in perfectionism in society through human efforts.

Identification of the needs

Muslims are desperately concerned to do everything right. They must have an answer to every question on right and wrong.

A Muslim finds his true identity in the community. He needs to belong to a big family, blessed by God. In it he finds a meaning for his life.

The need to discover his identity and obtain his personal worth through union with God.

The need to be accepted by his contemporaries. On the ways to new meanings.

Fear of devilish spirits and demonic influences.

Need arise from the recognition of injustices which have arisen through other social systems. The search for economic equality at all costs.

Islamic material as a bridge to the Biblical

The desire to do everything is good. It is base on an inadequate

foundation in Muhammad’s life, when he confessed his sin.

The concept of the “Ummah” or community of those who have surrendered to God is a wonderful idea.

The idea of union with God is estimable, but the method is wrong, because it is founded on the idea of human perfection.

The Qur’an warns against turning away from God.

The practices observed to testify to the reality of satanic powers.

The vision of an ideal society is good, but the introduction of unsuitable meanings counteracts the true concerns.

Introduction of the biblical equivalent

The Bible teaches that the law is good, but that no-one can keep it. The law should lead us to cry out for grace, which can be gained through Jesus.

It is easy to “christianize” this concept under a new name, e.g., “The Community of the King” or “The Kingdom of God”.

Through faith, not by works, can come about union with Jesus, the Son of God; He is the key to our perfection – through the effectiveness of His own perfection.

We must not be conformed to the world, but we should be changed by the renewing of our minds. Rom. 12:2

Show how Jesus has won all power over satan. 1 John 3:8

This is the perfect time to teach about the kingdom of God and the ethics of the kingdom. Acts 2:42-47

needs which Jesus and Christians meet

Jesus is the end of the law. He is the fulfillment of all laws and one can receive all righteousness through union with Him. Gal. 3:23-25, Phil. 3:9

Christ is the centre of the community of the saved. He is the focal point of our worship and the origin of our being. Eph. 2:19-22

Christ secures for us an eternal place in heaven in God’s presence. John 14:1-6; 17:20-23

All changes should be toward Jesus, who makes all things new. 2 Cor. 5:17; Rev. 21:5.

Christ now frees us from all fear: 2 Tim. 1:7; He judges satan: Rev. 20:10

Christ appears in the last judgment to end all forms of suffering and to bring us into the new heaven and the new earth. Rev. 21:1-4

LESSON THIRTEEN THE INTRODUTION OF ISLAMICRITUALS INTO CHRISTIAN SERVICES

BIBLICAL BASIS

1. THE FALL OF THE ISRAELITES, THE LOSS OF THE KINGDOM AND THE MEANING OF THE CAPTIVITY 2 Kings 12:25; the Prophets

The time after Solomon’s reign until the last king of Judah was characterized by a fragmentation of the Israelite nation. The experiences that GOD’s people had during half a millennium in the various reigns brought about a longing for GOD’s kingdom.The prophets warned people of the consequences of disobedience and foretold the coming of the MESSIAH as well as the coming of His reign.Here are a few of the many prophecies which foretold the coming of JESUS: CHRIST as born of a virgin (Is. 1:14; Matt. 1:23). LORD of the nations (Is. 9:6). Light of the nations (Is. 49:6). The new covenant (Jer. 31:31-34). The good shepherd (Ezek. 34:11). The outpouring of the HOLY SPIRIT (Joel 2:28-29). Establishment of God’s Kingdom (Dan. 2:44).

The captivity served to liberate the people of GOD from their idolatry and to accelerate the scattering of the Jews over all the world. This was a phenomenon which led to the rapid spread of believers in the New Testament period.During the time of the captivity and right up to the coming of JESUS there were several innovations. The best known was the synagogue instead of the temple. The purpose of the synagogue was the communal worship of GOD and the reading of the Law. Shortly before the time of JESUS some Palestinian Jews developed water baptism and a communion meal or a harvest thanksgiving supper.

None of these rituals was instituted by GOD in the Old Testament, and yet they were accepted by JESUS and He gave them a special significance. So it is important to ask whether there are Islamic rituals which we can use in our work with Muslims.

2. JESUS TEACHING ABOUT THE KINGDOMMatt. 5-7; 13; 24:28; Acts 1:3

In transcultural work with the Muslims we must understand what JESUS taught about the Kingdom of GOD. Muslims also believe in the Kingdom of GOD, but not in the same way as we do. Therefore we must know the ethics of the Kingdom according to Matthew’s gospel, where it is required of us to go out and call people into the Kingdom, making disciples of them.

3. HOW JESUS REGARDED CULTUREPhil. 2:5-8; Luke 2:51-52; Matt. 3:13-15; 5:17; John 4:1-42

We know that JESUS humbled Himself to become flesh. He was a Galilean carpenter, who submitted to the customs and traditions of His time. JESUS instituted the cultural form of baptism, the Lord’s supper, the symbol of the cross and parables. He spiritualized the concept of the Kingdom. He was free to reject false customs and contest them.

4. HOW PAUL SOLVED THE PROBLEM OF TRANSCULTURAL WORKS1 Cor. 9:19-23; Acts 9:13; 15:1-29; 16:1-3; 21:17-26; Gal. 2:1-15

It was Paul’s lifelong occupation to tell people of GOD’s invitation to His Kingdom (Acts 18:23).Paul spiritualized much from Judaism; the Kingdom; Jerusalem and the temple. He helped to set the gospel free – to liberate it from its Jewish frame, so that it should become free to be carried in to all cultures.

Paul developed the remarkable, missionary, intercultural work principle: “to be all things to men, so that some might be won”.He practiced cultural adaptation and tried to bring his message into harmony with contemporary local structures. His preaching style in the Jewish synagogue differed considerably from that which he employed on Mars Hill in Athens.

5. THE FUNDAMENTAL GOSPEL1 Cor. 2:1-5; 15:1-4; Rom. 1:16-17

The fundamental matters in the gospel are incontrovertible. JESUS died for our sins. He rose from the dead so that we might have life. His death and resurrection mean salvation for everyone who believes.

This truth of the gospel can be packaged in very different packets. The gospel can even use some Islamic forms and customs and it can add a new meaning to various areas. Other forms again must be ignored, as they are not useful or could even damage the Christian fundamentals.

Everything which does not conflict with the core message of the gospel can be used and will prove useful for Christian communities in another cultural circle.

THE APPLICATION OF ISLAMIC PRACTICES, FORMS AND STRUCTURES

Christians discovered that many Muslims do not reject the gospel. Many are quite willing to read the Bible and expose themselves to its text. It is not easy for them, however, to join a Christian church and feel at home there. This aversion is often caused by the western-oriented people in the church who speak to them or by the western forms of the church service and worship.When Muslims have the opportunity of worshipping in their mother tongue or of using culturally and spiritually related forms, they find it easier to dare to make new moves.

Those Christians who experiment in this area in order to get nearer to Muslims should be careful in their choice of the form.Here is a list of examples of three different forms:

1. UNACCEPTABLE FORMS

There are Islamic practices which are totally unacceptable in Christian worship:

Kissing the black stone/the Kaaba. Reciting the part of the profession of faith which acknowledges that Muhammad is a prophet of God. Pilgrimage to Mecca Unqualified recognition of the Qur’an Use of the qur’anic verses as magic to keep the devil away. Visiting Muslim holy men and accepting magical potions from them which are supposed to be

effective against problems Polygamy Jihad, the holy war to defend the faith The representation of paradise.2. POSITIVE FORMS

There are Islamic forms and practices which are suitable for Christian worship. One should employ them carefully, so as to make sure that they really have a Christian content.

Prayer. Mosques as a place for prayer. Removing one’s shoes at the place of worship Modifying Islamic ways for the praise of Jesus Reverence for God’s word. Learning scripture by heart. Praying in the early morning, at midday and in the evening. Caring for the poor. The practice of fasting. Certain Islamic festivals, if they are correctly adapted.

3. NEUTRAL FORMS

There are very many cultural forms which are relatively neutral. They are connected with the lifestyle of the people and may be retained. (Some would retort that nothing can be neutral. This may be true, but before Jesus’ return no culture will be totally free from sin.)

Style of clothing The custom of shaving or of having a beard. Eating habits Gait Visiting friends in the evening Style of housing Washing habits Washing before prayer Style of garden layout Art forms: carpets, architecture, mosaics, pottery, music, calligraphy, etc.

The above lists contain only some of the details of the Islamic lifestyle. As our knowledge of islam increased, we shall discover many more practices and be able to add to this list.

This chapter is simply to show that we need not to reject everything in Islam. There is much that can serve as a bridge to the biblical way of thinking. Much in islam is praiseworthy, but also much cannot be used. We must not, however, reject the Muslim as a person.

HOMEWORK

Read surah 114, 2, 3, 4, 5, 19, 41 or 61 and write a short sermon on it which the participants can present to one another at the next meeting.(Take material from Islamic thought and writings and apply to communicate Biblical messages. This exercise may be compared with the parables which Jesus told: Jesus made things familiar to the people the central point of his story and so conveyed an important message to his hearers.)

LEADERS INSTRUCTIONAL MATERIAL FOR LESSON 13:

Bible