The Back Side of the Wave

I met a man named Lazarus a few months ago who changed my perspective with one finger and a map of the world. Lazarus is the Missiologist-at-Large for the global Pioneers movement. He is Zambian and in addition to his labours for Pioneers, he is Vice Chancellor of Evangelical University in Ndola, central Zambia. With a CV like that, one would assume that Lazarus knows a thing or two about missions. So it was no surprise when, during a chat over our midday sandwiches, Lazarus casually dropped the phrase “The Shift of the Centre of Gravity of Christian Witness” into our laps.   

None of us responded with, “Ah yes, that old chestnut,” so Lazarus graciously elaborated. He pointed at the world map on the wall behind where he sat and traced with his finger the 2000-year path of the centre of gravity of Christian witness. Starting in the Middle East in Jesus’ time, it travelled like a tidal wave west to North Africa (think Augustine and Athanasius), then it curved north to Europe (Constantinople, Rome, Geneva, Luther’s Germany), then further north to Britain and the rise of modern missions, and then across the Atlantic to North America where the words ‘Christian’ and ‘American’ are very nearly synonymous today.  

But then, to my (all too American) surprise, Lazarus’ finger kept going. In the last decade or two, the tidal wave has shifted direction again, gaining momentum and travelling south at phenomenal speed. The centre of gravity of Christian witness—the place where the gospel is sweeping through hearts like wildfire, where the call to cross-cultural mission is being heard and obeyed—is now in the Global South, that highly populated part of the world south of, roughly, 30° N latitude. Places like South America, Africa, India and China.  

It was fascinating stuff – so fascinating, in fact, that I decided that very day to make it the subject of Pioneers’ December Reach magazine. It has been exciting to learn about what God is doing in the Southern Church while making the magazine, but on the day Lazarus visited us, the shift of the centre of gravity of Christian witness to the Global South wasn’t the thing that gripped my heart. What changed me that day was the realisation of what happens once the shift has moved on. 

As Lazarus’ finger traced the shift of gravity from place to place, marking the path of that tidal wave around the world, it occurred to me that in the wake of that wave – the places where the wave had come and then gone again – true Christianity had all but gone with it: the Muslim Middle East and North Africa. Secular Europe. Post-Christian Britain and North America.   

When the wave first reaches a new place, people receive the Gospel with gladness and unquestioning obedience. They catch the fire, they do what the Bible says, they are sensitive to the Holy Spirit. As the wave crests, faith reaches its height – the whole society (more or less) is Christian, operating under Christian ideals and values. But soon the wave moves on and society finds itself on the back side of the wave. The ideals and values of Christianity become intermingled and confused with culture. Where once Christianity meant faith and obedience, it becomes merely cultural rules to live by, ordinances, norms. People “believe in Jesus” because that’s “what one does”, rather than because they’ve had a life-changing encounter with Christ. And as the wave passes on, young people begin to feel that their parents’ cultural Christianity isn’t all that relevant to their personal experience. They look for something else to fulfil their longings, because what they interpret as Christianity just doesn’t cut it.  

When Lazarus traced that line across the heart of Britain and away again, my heart sank. Just like you, I know these people. I know the grandparents whose eyes well up with tears when they think of God’s goodness to them. I know the parents who serve the community and go to church faithfully on a Sunday.  And I know their children who have boldly walked away from cultural Christianity, choosing a different and (what they consider) more relevant, up-to-date value system.  

I love deeply a few people who grew up in church, have wonderful godly parents, and yet confidently call themselves non-Christian. They’ve left the church for different reasons, just like so many of my generation, but to be honest I don’t find that particularly worrying.  That’s because I know that banging the Christian drum in people’s ears won’t make me a better Christian, and it certainly won’t entice people to join me in faith.  

But Jesus is a different story altogether. Jesus is compelling. He’s fascinating when you really look at him. He’s mind-blowing when you know him. The fact is, Jesus is the only one who can turn this thing around. And he will do it one heart at a time, just like he’s always done.  

So I don’t bother telling my friends to go to church or read their Bible or behave in a certain way or hold certain values.  They’ve tried that already and didn’t fancy it.  Instead, I just talk about Jesus – not to evangelise them, but simply because he’s important to me.  Do I want these dear friends who have walked away from Christianity to come back? Absolutely, unreservedly, with all my heart. But I don’t really mind if they come back to Christianity-as-we-know-it. I want them to come back to Jesus, because he’s where the good stuff is. He’s the one who gives the rest of it life. Church, the Bible, values – without him, it all quickly becomes weak and lifeless.  

So what are we to do, here on the back side of the tidal wave? I believe that we, as people in relationship with Christ, must unearth Him from the towering mound of traditions, rules, cultural idiosyncrasies and religiosity that bear his name. If we’re honest with ourselves, we know that bald religion has never met anyone’s deepest needs. That honour belongs to Jesus himself.  It is only Jesus who will attract those who have walked away from what they consider an irrelevant religion.  

One lunchtime conversation with Lazarus shifted my perspective. It sparked in me a new hope that maybe, just maybe, this period of British Christianity is a great opportunity to streamline our faith, jettison the surplus and present our non-Christian loved ones with a new vision of Christ. Anything more or less than Jesus simply won’t do. Not anymore.


Photo by Tim Marshall @unsplash.com.

Giving and the Great Commission


Last year I had the pleasure of meeting Peter Jones, a lifelong SUM, Action Partners and Pioneers UK supporter from Southport. Recently I invited him to look back over his life supporting missionaries and share his views on giving. Here’s what Peter had to say:

“I first came into contact with Sudan United Mission (SUM) when a man called Peter Heaps came to speak at our school Christian Union. He even joined in our houseparties. I remember him helping us new Christians, only 14 years old, with our burning questions like, “Should I tell my mum and dad I’ve become a Christian?”! It was just a natural thing to support him when he went to serve in Nigeria.

I went to an SUM Houseparty where we were asked, “Are you willing to go anywhere for God?” I thought, “No!! You will have to make me!”

Two weeks later I was asked to go and work at my company’s head office in London! The day of the interview my Bible reading was Isaiah 55:12, “You will go out in joy and be led forth in peace!” I went, eventually becoming an insurance underwriter and without being ambitious, was given promotions and senior management roles over the years. It was just the grace of God, not me!

In 1977, when I was asked to manage my company’s work in Thailand, I said, “Only if I can visit my OMF missionary friend from church, in the Philippines.” It was such an insight.  Then the same thing happened a few years later when I was sent to Lagos, Nigeria. I got to see Eileen Veasey (SUM) for week – it really helped me to understand how important missionary work is.

You know, I’m a very average person who’s just had sufficient so I can support someone else doing a job that I can’t do – just like supporting my church minister – it just seems natural!

I remember reading a book where the author asked, “Why should I only give 10% to God?” It’s all His anyway. Far better that I keep a little and He gets the rest.

Although personal friendships have always been what started me supporting a particular charity – and I support a few – I notice that even though workers move on, retire or pass away, that charity still needs support. So I tick the ‘where it’s most needed’ box on their slips!

When I’m deciding to continue supporting a mission and not just the friend, I look on the Charity Commission website and check how they use people’s gifts – it’s the insurance man in me!  Pioneers is excellent – low overheads, careful spending. I know they’re a safe pair of hands.

And when I die? What then? Well, in Deuteronomy it says, “…for it is He who gives you the ability to produce wealth” (Deuteronomy 8:18). I think it should go back into God’s Kingdom rather than the government’s coffers! So I’m leaving legacies to the main charities I support, including Pioneers. It’s just good stewardship.”

Photo by Alyssa Kibiloski.


God According to the Aloe

Confession time: I love my aloe plant. It was given to me by a friend when it was only about three inches high. I’ve watered it and repotted it, and every morning I make sure my bedroom curtains are open so it gets lots of sunlight. I have watched it grow from a wee spikey thing to a, well, slightly bigger spikey thing and have been amazed that something that started so small has grown so much, just sitting there day after day on my chest of drawers.

A few months ago, I started noticing other wee spikey things pushing through the soil. There were four of them in a wide circle around my aloe plant. “What is this?” I thought. “Aloe babies? I didn’t know my aloe was having babies!” And yet, there they were. Aloe babies, right there in the pot, encircling their mother like a tiny hedge.

I left the babies alone for a while, but over time they started to crowd their mum, so I decided to take a risk and uproot them, planting each in its own tiny pot. Now, instead of one aloe plant, I have five.

God has a way of speaking to me about himself through his creation, and my aloe plant is no exception. I was minding my own business, thinking I had one aloe plant. I looked after it as best as I knew how, but all the while, under the surface, things were happening that I couldn’t have imagined. For months, deep below my carefully mixed, succulent-friendly soil, my aloe was putting out roots. When conditions were right, the roots sprouted, sent up shoots, and in time four new aloe plants burst into the world. It was a total shock.

How often does God do things under the surface? Things that we have no clue about? Things we wouldn’t believe were possible, even if He told us? Pretty much all the time, in my experience!

If I think about it in terms of mission, I see God’s character revealed in my aloe plant even more. I imagine just about every missionary you know could tell you a story involving months or even years of praying for and ministering to and loving a group of people who seemed completely impervious to the gospel, only to have God surprise them with what He’d been doing all along under the surface. A hardened tribal leader surrenders to Christ. A household of unbelievers “suddenly” believes. A whole community is radically transformed practically overnight.

It has happened. And it will keep happening. Because God loves a surprise. He loves to see the delight on our faces, and feel the worship rising from our grateful hearts when he moves in ways we didn’t see coming.

I started with one aloe plant, and now I have five. If the aloe babies have babies, that makes twenty. Imagine what the world would be like if God were to multiply by five each prayer we pray for a lost loved one, each person who ventures onto the mission field, each pound we give in support of His work in the world? And what if those were multiplied by five, and so on and so on? It could happen, you know. He’s always working under the surface. And he’s done a lot more than that with much less.

Our job is to keep believing he’s going to move, even if we can’t see what’s going on under the surface. Our job is to water the soil, provide sunlight, and make sure conditions are favourable so that when He does show us what he’s been up to, we’re ready to act.


On Hope and Volcanoes

Ever slept on top of a volcano? I have. A supervolcano, actually.  In fact, not only did I sleep on the volcano, but I drove around on the volcano, spotted an osprey on the volcano, and even enjoyed a delicious tuna sandwich on the volcano. And no, Clever Cathy, it wasn’t a dormant volcano. This volcano is, in fact, one of the most active geothermal spots in the world. It is home to top-of-a-volcano features such as: fumaroles (vents that spout hot steam in huge clouds that smell like rotten egg), travertine terraces (places where magma-heated water rises to the surface, cools and leaves chalky deposits in huge terraces that smell like rotten egg), and hot springs (which are exactly what they say on the tin—but do smell like rotten egg, just to be clear). Of all its many geothermal features, though, my supervolcano is most famous for its geysers. It is home to two-thirds of the world’s active geysers, most notably Old Faithful, which has been erupting every 90 minutes since—for all I know—the beginning of time.

You guessed it. I was at Yellowstone National Park in Wyoming, and it was simply wonderful. Standing in the park, snowcapped mountains in the distance, bison grazing peacefully on the valley floor, you’d never imagine that you’re standing on top of a magma chamber that’s 37 miles long, 18 miles wide, and up to 7 miles deep. That, my friend, is a lot of magma. The supervolcano has erupted three times that we know of – generally once every 600,000 to 800,000 years. The funny thing is, despite the widespread destruction wrought by those three eruptions (think, half of the United States under a couple feet of ash), they also laid the groundwork (literally) for Yellowstone’s famous biological diversity.  Yellowstone National Park is one of the most biologically diverse places in North America, and is well known as the largest intact temperate zone ecosystem in the world. Not bad for the crater of a supervolcano, eh?

But enough about Yellowstone. I’m meant to be writing about God. The trouble is, I can’t actually separate the two. Romans 1:20 tells us that God’s character has been made evident to us through his creation. So according to the Bible, Yellowstone’s supervolcano is an actual physical representation of God’s character. To me, the obvious connection is that God uses the destructive forces in the world to ultimately bring about good—in the case of the volcano, he uses lava and ash to bring life and newness. In our spiritual lives, likewise, he often uses the trials of life to bring us joy and healing.  That seems clear enough, right?

But as I get older, I’m realising that there’s a problem here.  While it’s true that God uses the destructive things in life to bring about healing and newness, one look at the news tells me it’s not as simple as that. Creation clearly displays God’s promise to bring new life out of destruction, but creation also shows us that not all of us will get to experience new life in the way we’d prefer. The largest intact temperate zone ecosystem in the world may have grown out of the eruptions of the Yellowstone supervolcano, but unnumbered plants, animals and probably people met a fiery, ashy end in the process.

I’ve been thinking a lot lately about what’s been called “Winner’s Circle Theology”—the idea that when we in the West read the Bible, we nearly always identify with the “hero” of the story. We learn lessons from David and Bathsheba, but never think of Uriah. We rejoice at the restoration of Job’s family and wealth, but never stop to consider his dead children. The fact of the world we live in is that we aren’t all Davids or Jobs. Sometimes we experience the destruction, but not the new life that comes afterward. In fact, most of the world’s Christians live in that reality.

I received a prayer request in my inbox a couple of weeks ago from a woman named Karen* who is a missionary in West Africa. She and her husband have been ministering to a community who were displaced from their village by a terrorist group a couple of years ago. They now live in a town in the central part of the country, hoping that someday they may be able to go back to their village in the northeast. But now, another group is threatening their safety.

Karen writes: At [a town an hour’s run from us] and nearby villages over 200 people were killed and houses burnt and everyone fled. This was over the weekend. The [attackers] have now moved onto the land of the burnt villages and are building their houses.  At [a crossroads 20 minutes away from our village] at least two people were killed. There is now a curfew from 6pm-6am and soldiers are all over the place. 

Pray for us as this is possibly their next place of attack. God protected our people during the last two attacks some years ago. Pray the same will happen now.

We know we are in the Lord’s hands and rest in Him.”

Talk about the opposite of Winner’s Circle Theology! Christians are killed in Karen’s country most days. Lord willing, this small community of displaced people will be spared. But many others have not been spared. We in the West always think of ourselves as the winners, the ones who will be spared, who will get to enjoy the new life that arises from our trials. But real life isn’t like this. Our sin-cracked, man-marred world is indiscriminate in its distribution of destruction. We Westerners are neither more immune nor more protected than anyone else. We are not likely to be displaced by terrorists or attacked by land-grabbing murderers. But the truth is that some of us will die of cancer, some of us will lose a loved one to a car accident or violent crime, some of us will experience destruction without the benefit of coming safely through the storm.  In volcano terms, some of us will be caught in the lava flow.

In his first letter to the Corinthians, Paul is compelled to state, in no uncertain terms, just how vital the resurrection is to our faith. He sums it all up by saying “If only for this life we have hope in Christ, we are of all people most to be pitied.” The Bible turns our temporal idea of “coming safely through the storm” on its head. The fact is, if we, as Christians, only think of “life” as something that happens in this temporal phase of our existence—this pre-resurrection-in-Christ bit—then of course anything that leads to death will feel unfair, unacceptable, ungodly. But when we realise that we’re an active participant in something bigger and more permanent than what we see around us, we will find ourselves on a journey to being able to say with Karen and the displaced people she serves, “We know we are in the Lord’s hands and rest in Him.”

There’s much more to say. About the injustice of murder, rape, kidnapping. About how unacceptable it is to lay a Romans 8:28 patina over the agony, grief and hopelessness that invade the lives of victims and their families. About so many of my loved ones’ unwillingness to engage with a God who allows such horrific suffering in the world. About my own struggle to believe and then practice what I preach. Maybe someday I’ll feel qualified to tackle these subjects that today leave me defenceless, but for now I can only cling to faith in the resurrection and the character of Christ, who makes all things new.

I write about the faith that says “I’m in Your hands”  very much as a theoretician, not as a practitioner. Forget about claiming to rest in God’s hands with a machete pressed to my neck. I often can’t even manage to risk my social life to talk about how much Jesus means to me with friends who don’t really know him.

And I know I’m not alone.  I wonder whether the illusion of personal safety—physical, social, professional—is what holds so many of us back from being bold and brave in our faith both at home and abroad. I wonder what would happen if I really got it into my head that there’s more to “life” than meets the eye…that there is actually life after life.

What if, instead of considering it my right to be a winner—to be part of the new life that has bloomed so extravagantly in the wake of the volcano—I actually allow myself to be burned by the flame and buried by ash, willingly becoming part of the rich soil from which the promised new life springs? What if I welcomed adversity, struggle, even death if it’s required, if it meant bringing about healing and new life for others? Isn’t that what Jesus did? And shouldn’t I be following his example? I’m not there yet, and maybe I never will be. But I have to at least try…don’t I?

*Name changed for security


Photo by Julien Millet.

Mind the Gap


The very last verse in the Old Testament predicts that when a prophet comes to announce the arrival of the ‘great and dreadful day of the Lord’, he will ‘turn the hearts of the fathers to their children, and the hearts of the children to their fathers’ (Malachi 4:6). Centuries later, the evangelist Luke began writing his gospel and recorded that an angel had appeared to the father of John the Baptist with the astounding message that his son would become a prophet, anointed with ‘the spirit and power of Elijah’ and would ‘turn the hearts of the fathers to their children’ (Luke 1:17).

We are used to thinking of the gospel as a message of reconciliation, overcoming the barriers and divisions of culture, race and class and creating a new community united through the healing power of the cross. In the first century the great division which concerned the disciples of Christ was that between Jews and Gentiles, and the letter to the Ephesians celebrates the power of the cross which is able to remove the dividing wall between these ethnic and religious identities and ‘in this one body to reconcile both of them to God through the cross’ (Ephesians 2:16). However, there are other divisions within human society which may easily be overlooked, yet can be at least as significant as those which have ethnicity, class, or religion as their source. At the present time, perhaps the most pervasive and urgent of these tensions is what we have been used to call the generation gap.

The twenty first century is witnessing an explosion in the numbers of young people growing up with high expectations of change in the conditions of life which their parents and grand-parents took for granted and assumed were likely to be unchanging. An Indian writer, Snigdha Poonam, recently published a book with the title, Dreamers: How Young Indians Are Changing The World, in which he says that half the population of the sub-continent, more than 600 million people, are under the age of 25. Mind-blowing statistics like these can easily be paralleled elsewhere across the majority world and just walking the streets of cities like Lahore, Bangkok, Shanghai or Lagos, the youthfulness of the crowds encountered on the pavements is immediately striking.

Yet, what future is there for this generation? Millions of young people have access to education which comes with the promise of a different kind of future, only to discover that the reality of their situations is often bleak. In India in 2016 more than 1.5 million people applied for 1,500 jobs with a state-owned bank; more than 9 million took entrance exams for less than 1,000 vacancies on the railways; and 19,000 applied for 114 jobs as municipal street sweepers!  Little wonder then that Pankaj Mishra has warned of a rising tide of frustration and anger among the young, making them vulnerable to political demagogues who prey upon their disappointments for their own ends.

What about the generation gap in the West? Here young and old seem increasingly to exist in different worlds, one of which is virtual, the other solid and time-bound. How do we cross that gap? Those promises in Malachi and Luke suddenly seem to be really significant, reminding us that the healing power of Christ relates to the tensions and alienation that can exist across the generations. Where the healing power of Jesus Christ is at work, old people will love and encourage the young, rejoicing in their zest for life and affirming their hopes and dreams, while the young will recognise and treasure the wisdom that comes with life-experience and be grateful for the knowledge left to them by parents and earlier generations stretching back into the mists of time.

A final point: sometimes the generation gap is also a faith gap; children turn away from the deeply held beliefs of their parents. Where this happens the promise of Malachi has to be read in the light of the extraordinary image of the ‘waiting father’ in Luke 15. If Christian parents need help in knowing how to relate to children who have rejected their faith, let them reflect on the example of God himself who granted freedom for the exploration of the far country, and whose love remained undimmed and was expressed in the uncritical embrace of the returning son.


Photo by Warren Wong.

Just to be Human

I was walking with a friend in Sheffield the other day, on the way to dinner. We weren’t in a hurry, the weather was actually pleasant and I happened to have a small mound of loose change in the bottom of my handbag—maybe 70p—so when the young homeless man who often sits under my bus stop asked for money, I stopped. Having lived in New York City for a number of years, I confess that I’ve got my “I don’t have any money to give you” face honed to perfection. I use it more often that I’d like to admit. On this day though, in the pleasant weather, with the coins weighing me down, I handed them over and stayed for a quick chat. It was the typical conversation: “Thanks so much,” “You’re welcome, I’m sorry it’s not much,” “That’s ok, every bit helps. Have a nice day,” “You too,” and we were off again.

My friend and I began talking about the interaction. He wondered whether the man’s cheerful gratitude was really more a form of customer service—an act, designed to keep the people happy—than it was genuine friendliness. I countered that perhaps friendly customer service isn’t necessarily false; perhaps he knows, just as we all do, that kindness and courtesy go a long way. In the end, we left a hanging question: What if it wasn’t just about the money? What if he was just happy to be spoken to, to be looked in the eye, to be treated as if he mattered?

Mother Teresa spent much of her life running a hospice for leprosy sufferers in Calcutta. She observed, “We have drugs for people with diseases like leprosy. But these drugs do not treat the main problem, the disease of being unwanted…Loneliness and the feeling of being unwanted is the most terrible poverty.” That was the poverty she spent her life combatting in the Indian slums.

I’ve just finished reading The Insanity of God by Nik Ripken. He touches briefly on the same theme, but in an extreme context. Somaliland in the early 1990s was, few people would argue, the worst place on earth. Ripken and his small relief organisation were in Mogadishu long before UN peacekeepers arrived, before the international community had grasped the horrors of starvation, brutality, and pervasive death the Somalis called “daily life.” He was there when American troops waded to shore, there when the Black Hawk Down tragedy shocked the world, and there when America left again. And he outstayed the UN too.

Day after day, month after grueling month, he and his colleagues fed and served the starving, homeless, dying people of war-torn Somaliland. He had seen horrors that most of us can’t imagine, and he was pouring out his life trying to save the lives of these men, women and children who had been abandoned by the outside world. He had been in Somaliland for a few years when God convicted him of what he called “the sin of loving arrogance”.

One day as he faced yet another queue of hundreds of hungry people waiting for their rations, he changed his normal line of questioning: “Do you need food? Is your baby sick? Do your children need clothes? Does your family have shelter?” This time, he simply asked, “What do you need most?” One old woman answered his question with nothing less than her life story—a tale of sorrow, fear, injustice, inhumanity and despair. Ripkin writes:

So many people with similar stories desperately needed more than the help that we were prepared to give. What they wanted even more, however, was someone, anyone, even a stranger who was still trying to learn their language, to sit with them for a while…and let them share their stories. I perhaps should have known this, but I was amazed to see the power of human presence…I wasn’t able to listen to every story…but the stories I did hear taught me that there was much more to those suffering Somalis than their overwhelming physical needs. (The Insanity of God, p 86)

I love the gospel story of the woman who had been bleeding for twelve years—how she sneaked up to Jesus, fearful of being discovered; how she desperately reached for his cloak and was healed; how over a decade of shame had conditioned her to try to sneak away again, having “stolen” her healing from Jesus. But Jesus wasn’t satisfied with her shame. And he wasn’t satisfied to meet only her physical need. He called her out of the crowd, looked her in the eye and called her “my daughter.” He had healed her body, but perhaps more importantly, in that simple humanising act, he had healed her heart.

Isn’t that what we all need? Someone to look us in the eye and tell us that we matter? That we are wanted?

It’s so easy for us to look at people like Nik Ripken and Mother Teresa—and especially Jesus—and say to ourselves, “I could never do the things they’ve done. They’re spiritual giants! They have so much courage! So much wisdom!” But it seems to me that their courage, wisdom and spiritual giantism didn’t really come in to play here it all. It was their open hands, their listening ears, their time. It was the ability to stop, ask questions and listen.

People all over the world live in varying degrees of material need, but there is something that every one of us needs in equal degree: to know that we are wanted, to know that we are human. It doesn’t take a spiritual giant to look someone in the eye and show them that aspect of Jesus’ love. And how can I hope to get the realities of the full spectrum of His love across to anyone—especially those who don’t know him—without first showing them that they matter, to us and to Him? Isn’t that where He started?


Photo by Remi Walle.

The Global World and a World Church

By Dr David Smith

In 1977 I set sail with my family from Tilbury Docks in London on a Nigerian cargo ship bound for West Africa. The journey took five weeks, sailing through the Bay of Biscay before off-loading cargo at various ports, beginning at Dakar in Senegal. When we at last reached our destination, a tiny port in the Niger Delta, the single berth was occupied by a vessel being unloaded and we had to wait midstream for days. My family had to go ahead of me because transport had come a hundred miles to pick us up; I followed a week later with our trunks in a never-to-be-forgotten overnight journey on roads destroyed by the Nigerian Civil War and infested with armed robbers. We had no contact with each other since not only had mobile phones not been invented, but there were no telecommunications at that time.

I relate this story not to pretend to some kind of missionary heroism, but to illustrate the difference between then and now. The merciful slowness of our introduction to an African climate and culture has been replaced by rapid international air travel which has shrunk the spaces of the world, while the revolution in telecommunications has made possible instant contact across the globe. There are obviously great advantages for mission as a result of these changes, although – as with all technological developments – we should be aware of the possible downsides of the speeding up of both transportation and communication. There were great physical challenges in that long voyage to our new home, but what we learned from being in the company of a Nigerian crew throughout that journey was of enormous help in preparing us to understand the new cultural world within which we were to live. A six hour flight with movies and games provided is a very different type of entry into Africa and one airport looks very much like every other.

The changes mentioned above have been crucial to the emergence of a globalised world. When the flightpaths of aircraft are superimposed on inter-continental maps we become aware of the extent of the interconnectedness of our world and the unprecedented movements of people, whether business executives, academics, or tourists. For those with the resources, the whole world has literally become their playground, as a glance at the weekend travel supplements will reveal. At the same time, the traveller who goes to the ends of the earth now remains in instant contact with the place and the people she leaves behind, since the worldwide web has made possible immediate communication around the world.

The resulting globalisation brings many benefits and opens up the possibility of an appreciation of other peoples and their cultures for huge numbers of travellers. However, Christians have to ask at least two critical questions concerning the consequences of this enormous historical development. First, if many people benefit from the freedom of movement we have described, what about those who are excluded from such privileges and find that their options for travel are actually reduced as the world in which they exist is one in which the spaces are closing up? For millions of people globalisation is experienced not as a liberation, but as a destructive development which increases hardship and undermines traditional cultures and ways of life. On the continent of Africa, which had remained overwhelmingly rural long into the twentieth century, village communities are placed under enormous pressure as the young are compelled to migrate to ever-expanding cities in search of employment and enticed by promises of a new kind of freedom. The central concern of the Bible with the demands for justice for the poor and oppressed, means that Christian mission cannot accept the usual account of globalisation at face value, but must notice and respond to the needs of masses of people who exist on the margins of this new world.

Second, globalisation is not merely an economic and technological development, but the carrier of a particular culture which is presented as being universal in its extent and application. Since the fall of the Berlin Wall and the collapse of Communism, the belief in the power of Free Markets to bring well-being and happiness throughout the world has come to be accepted as self-evidently true and shapes the political priorities of governments in China and India as well as in Britain and the USA. People come to be identified as ‘consumers’ driven by self-interest; a fact which is obvious in those airports mentioned earlier, which allure travellers to buy the same branded goods before they fly, as they fly, and after they have flown. Christian mission is by definition concerned with cultural issues but today it faces the challenge presented by a culture making universal claims and based on a view of the human person which the Bible leads us to reject as false.

There is, however, another kind of globalisation occurring below the radar of the press and media as the church grows across the southern hemisphere and in precisely those social contexts to be found at the margins of the contemporary world. I recently experienced an example of faith and love in a remote village in Pakistan where some of the poorest people on earth, suffering terrible oppression, revealed a strength of faith and hope which moved me to tears. What has been called the ‘shift in the centre of gravity’ in Christianity, from the rich and powerful nations in Europe and America, to the Global South, holds the promise of an alternative form of globalisation shaped, not by a secular theory of economics, but by the vision of the City of God in which the long-promised shalom will remake the world and bring justice, reconciliation and peace to all the nations.

Love in Any Language

“Language learning is ministry. Not only are you portraying the love of Christ for the people in your learning as they see your respect for them and their culture, but every day’s efforts are serving Christ and are a sacrifice pleasing in His sight. Your daily language learning activities are a real way to love Christ and love the people, even as you are investing in future fruitfulness for the gospel among them.”

My husband and I have been language students in East Asia for nearly two years. Each day we have classes at the university, one-on-one time with a personal tutor, and personal study time. A large chunk of each day is devoted to spending time in the local community practising our speaking and listening skills, whether that’s going out for lunch with people, hanging out in a student dorm, or chatting to shop owners. But how does it feel to be a language student? Let’s see….when you

But how does it feel to be a language student? Let’s see….when you realise you’ve just described the entire plot of Jurassic Park 4 to a friend using the local language, it feels really good. When you can talk to someone and actually understand them, and they understand you, it’s a real confidence boost.

He said to me… ‘My power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.’

And when you’re able to pray with someone or share about Jesus with them, it’s the best feeling in the world.

But those moments are few and far between. A lot of the time it’s uncertain, stressful, discouraging, tiring and pressured.

It’s the uncertainty of living in a culture that does not plan ahead – often invitations are immediate and made on the day, and can also be changed or cancelled that day too.

It’s the stress of not feeling in control – what you think is just a lunch invite with friends turns into an afternoon and evening full of activities that they expect you to go to.

It’s the discouragement of not understanding even the simplest things people say to you, and you wonder how on earth you will ever learn the language.

It’s the awkwardness of being unaware of the social cues and the ‘meaning behind the meaning’. Making silly mistakes and laughing them off is one thing, but unwittingly shaming your friend in front of their friends and family is seriously embarrassing.

And then there’s the pressure that we put ourselves under  – pressure to ‘perform’ when we’re with our friends, to be a good host, or to be a good guest –  to say the right things and give the right gifts and to be good company and to avoid doing anything that would cause people to lose face or that might damage the relationship…  it’s pretty tiring!

Honestly, there are times when I think God’s made a mistake and put us in the wrong culture – we’re both introverts, both ‘planners’, and adapting to this new culture does not feel easy or natural. There are some days when it feels too overwhelming to even go outside, and there are some days when I just want to go home.

I think it’s helpful to validate these feelings and to say that in the process of language learning and living in a new culture, it’s natural to feel these things. But God also wants us to trust Him with these feelings. To trust that He not only uses us despite the stresses, the awkwardness and the uncertainties but that He uses us BECAUSE of these things. His power is made perfect in our weakness (2 Corinthians 12:9). In fact, the Amplified version says, “My strength and power are made perfect (fulfilled and completed) and show themselves most effective in your weakness.”

When I feel overwhelmed and entirely inadequate and lacking in every way, God reminds me that He uses the ‘foolish things’, the ‘weak things’, the ‘lowly things’, the ‘despised things’, the ‘things that are not’ (1 Corinthians 1:26-31). He delights to use people who realise their utter lack and inability and who have no choice but to utterly rely and depend on Him.

So please pray for us and for all those engaged in language study. Pray that we would trust in God and not in ourselves. Pray against feelings of discouragement. And pray that God would use even the process of language learning for His glory and for our good.

Aiden and Nina (names changed) are serving with Pioneers UK in South-East Asia.

Photo by Freddie Marriage.

Jesus, The Risky Unknown Foreign God

Thai collectivist culture means everyone is always welcome. Kids live in and out of each other’s family houses. Quiet or alone time is non-existent (why you’d want it anyway is a mystery to them!). Furniture is optional. All you need to sleep on is the floor, making sleepovers an easy option! Bathrooms are also optional. Yet dig a little deeper and you begin to see the pervasive nature of fear that has tightly gripped this culture. Fear of the dark, fear of the river, lightning storms, being alone… most of which at their root, are a fear of evil spirits. Not a day goes by that I don’t hear a child or adult express this crippling fear. A lady we regularly visit hadn’t slept for two weeks owing to the constant pain she was experiencing. She sought help through a spirit doctor, but after various painful

Yet dig a little deeper and you begin to see the pervasive nature of fear that has tightly gripped this culture. Fear of the dark, fear of the river, lightning storms, being alone… most of which at their root, are a fear of evil spirits. Not a day goes by that I don’t hear a child or adult express this crippling fear. A lady we regularly visit hadn’t slept for two weeks owing to the constant pain she was experiencing. She sought help through a spirit doctor, but after various painful rituals she found no relief. The spirit doctor informed her that an evil spirit within her threatened to eat her insides and eventually kill her if she was left alone. This was said in front of her ten-year old son. Fear perpetuates. To this woman, Jesus is the risky, unknown, foreign God that she is afraid to ask for help. What repercussions will the family face from the spirits and ancestors if Jesus was to intervene? What would people say? New fears arise. Collective culture means that children regularly chant and bow together in Buddhist rituals and ceremonies at the temple and at school, but what would it take for one to refuse? It would take a supernatural move of God. I believe it is a matter of time… He is able, and working in their hearts. This is why we need to pray like we mean it, and keep showing them Jesus until they are willing to trust him. He intends for each precious child, every hardworking adult, every drunken man, every tattooed spirit doctor, everyone created in His image, to be set free. That is my prayer for these people I have come to love.

A lady we regularly visit hadn’t slept for two weeks owing to the constant pain she was experiencing. She sought help through a spirit doctor, but after various painful rituals she found no relief. The spirit doctor informed her that an evil spirit within her threatened to eat her insides and eventually kill her if she was left alone. This was said in front of her ten-year old son. Fear perpetuates.

To this woman, Jesus is the risky, unknown, foreign God that she is afraid to ask for help. What repercussions will the family face from the spirits and ancestors if Jesus was to intervene? What would people say? New fears arise. Collective culture means that children regularly chant and bow together in Buddhist rituals and ceremonies at the temple and at school, but what would it take for one to refuse?

It would take a supernatural move of God. I believe it is a matter of time… He is able, and working in their hearts. This is why we need to pray like we mean it, and keep showing them Jesus until they are willing to trust him. He intends for each precious child, every hardworking adult, every drunken man, every tattooed spirit doctor, everyone created in His image, to be set free. That is my prayer for these people I have come to love.


– Nam, serving with Pioneers in Thailand

Living God’s Bigger Dreams

Get out of your comfort zone…

Perhaps it’s become an overused and slightly cliched expression in motivating Christian talks… and yet, from my own experience of mission, it is so apt. Working cross-culturally to share God’s love has an uncanny and often unwelcome knack of stripping away more than we bargained for.

Language learning?
Of course … …and then I realise that it’s not like learning French at GCSE, but also a whole new set of unwritten cultural rules and priorities and systems. I slowly learn through my many mistakes, and am grateful to a few key helpers, trying to navigate what feels like a maze I keep getting stuck in.

Serving the material poor?
Sure… …and then I realise that being in a developing country means that there are scary tropical illnesses and questionable health care and risks. I realise that there are more complicated questions than easy answers, and a brokenness I had never considered. I have to grapple with moral dilemmas and think through what part I should play in the complex web I begin to see.

Being part of a team?
Great… …until I realise that team dynamics take work, and time, and prayer. Sometimes different personalities and different cultural perspectives, work ethics and priorities can be confusing and frustrating, and I wonder if perhaps it would be easier to go my own way and do things my way.

And then the schedule…
I think that I am going overseas to help with a particular role, but when I get here, it has all been changed, and my weeks are nothing like I imagined or planned, and sometimes I question why I have been brought here and what I can o er.

The humbling, sometimes painful, experience of losing control, independence, security and having my pride and confidence knocked, is not depicted in a cheesy facebook profile picture of me saving the world. It is a delicate time of God moving me to a place where I am more vulnerable, more open, more desperately reliant on Him. A time to become more aware of the wider world and what breaks His heart. God wants us to experience the incredible richness of the life He has planned for us. It is bigger than our imaginations could grasp, but it also takes risk, frustration and suffering. God promises to do more than we can ask or imagine, and has big dreams for us. But this means stepping out of our comfort zones and trying something new, learning to trust, learning to walk more closely with God, and hold onto His promises when things seem so uncertain. It is not about an exciting adventure

God wants us to experience the incredible richness of the life He has planned for us. It is bigger than our imaginations could grasp, but it also takes risk, frustration and suffering. God promises to do more than we can ask or imagine, and has big dreams for us. But this means stepping out of our comfort zones and trying something new, learning to trust, learning to walk more closely with God, and hold onto His promises when things seem so uncertain. It is not about an exciting adventure holiday, or an idealistic or romantic notion about being the hero and being cheered by the whole village: it is a longer lasting, bigger dream where God is working to change people from the inside-out. Sharing God’s love and truth in another culture will first change you in a way that you might not expect or choose, and as you change, your impact becomes stronger.


– Emma C, on mission in Uganda