Today the ACFAR Network completes reading The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 8: "North and South."
Summary
Jenkins concludes his book by bringing together the contrasts he established in the previous chapters between Northern and Southern "Christianities." What should we think of these differences? The author suggests that believers in the West need to listen to Southern Christians, regaining some themes and trends that they have long forgotten.
In much of the Global South, the Christians are first or second generation converts. The Bible has not been part of their culture and history, causing them to see aspects of Scripture not obvious to those that are used to its teachings and truths. And given the close relationship of their societies to Bible times, they connect with and find meaning in biblical texts not usually recognized in the traditional Christianity of the West. In many ways, Southern Christianity can cause other believers to reread their Bibles afresh.
However, we should not be too optimistic over the Christianity of the South. There are many problems in these churches that must not be overlooked. Christianity has spread rapidly but it is often shallow. At the same time, corruption of historical teaching is regularly found in the growing popularity of the Prosperity Gospel. In addition, some suggest that as these nations modernize, that they will leave their "primitive" faith behind. While this suggested shift may not occur, the future of Christianity in the Global South is by no means certain.
What believers can do is to learn from these North-South differences. Christians can rethink the role of the Old Testament. We may also examine again the idea of healing. People that believe in a God who cares about us and who is involved in our lives should not simply leave our physical needs in the realm of science. Churches in the West can be greatly enriched by listening to the faith of fellow believers in the Global South.
My Thoughts
I completed this book looking forward to the future. God is doing some amazing things around the world! He is demonstrating what our Savior promised to the Apostle Peter when He said, "on this rock I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18). Hell cannot overcome the global body of Christ, made up of believers from every tribe and language and people and nation (Revelation 5:8-10). We have a lot to learn from one another.
At the same time, I do believe that Jenkins can be too optimistic at times. He is not writing as a pastor, a missionary, or a theologian. This book is a work of secular contemporary history and sociology. As a result, he is too open to diversity in our faith, denying that there is an authentic and true Christianity. But when we begin with our Triune God who has revealed Himself in Scripture, we realize that His truth is something to defend. We must seek to prevent and root out error and corruption. Can we learn from Southern Christianity? Will it expose some of our own problems and oversights as well as add richness to our faith? Absolutely! We need them--and they need us. We must work together to glorify God and advance His kingdom.
What role do we have in all of this? We cannot sit back and think that God is done using us to preach the gospel, start churches, and teach believers His Word. As we have seen through this study, the Global South still has many challenges and problems to overcome. How can we help these brothers and sisters in Christ?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Showing posts with label ACFAR Network. Show all posts
Showing posts with label ACFAR Network. Show all posts
March 3, 2008
February 25, 2008
The New Faces of Christianity 7: Women and Men
Today the ACFAR Network continues reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 7: "Women and Men."
Summary
Christianity in the Global South often causes a transformation in the roles and aspirations of women. As a result, Jenkins devotes a chapter to the changing status of women for Southern Christians. Given the central place of women in many of these churches, their growing influence and involvement cannot be overlooked.
Of course, we must not forget that biblical texts are sometimes used to reinforce traditional values in these societies. Often the Bible is read as limiting certain church leadership roles to men. In marriage, wives submitting to husbands is also emphasized. However, a great number of feminist Christians and scholars in the South offer a variety of viewpoints and opinions. Currently, these scholars are among the most well known figures in Bible interpretation globally.
In any case, even among the more traditional and conservative believers there have been dramatic changes in the relationships between men and women. Men are called to be faithful and loving--and married to one woman. Churches (especially charismatic ones) are allowing more and more options for women as individual spiritual gifts are emphasized. Some even become prophets or charismatic leaders themselves.
The Bible is regularly seen as advancing the value and rights of women. After all, who were the first followers of Jesus to see Him resurrected from the dead? But even more to the point, allowing women to read and study Scripture for themselves can begin a huge cultural shift. They can discuss issues of disease, rape, and sexual exploitation, usually areas considered inappropriate but which are clearly addressed in the Bible. Additionally, culturally relevant questions in the South dealing with widows and outsiders are treated in Scripture as well.
Consequently, Christianity is literally redefining what it means to be a woman and a man in the Global South. Far from simply being a repressive religion, it is transforming individuals and cultures.
My Thoughts
I have to say up front that I am a complementarian. While I believe that God created men and women equal and that we are all equal in Christ, I also believe that He has given us complementary roles. Thus, men and women have distinct responsibilities in the body of Christ. At the same time, I recognize that not all genuine Christians hold this view of gender roles. Good brothers and sisters in Christ disagree with each other. With this in mind, we need to respect one another as we turn to Scripture to understand what God has revealed about this controversial topic.
Nevertheless, many examples given by the author point to the need for responsible Bible interpretation. Some of the applications of Scripture for women were poor and wrong. More importantly, the regular mentioning of feminist theology and scholarship was deeply troubling. Much like liberation theology which was laid out in the previous chapter, feminist theology forsakes the true gospel for advancing the cause of women in this world.
Please do not misunderstand me: women are absolutely essential to our faith. And there are many ways in which their advancement in the Global South is a cause of celebration. At the same time, all believers must seek to live in light of what the Word of God teaches us. For me, this chapter reinforces the continuing need for growth in the Southern Christians proper handling of Scripture.
In any case, I still have many questions to think through. How can Christians who disagree with one another on gender roles work together to build the body of Christ? How do these views in the Global South impact defending our faith?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
Christianity in the Global South often causes a transformation in the roles and aspirations of women. As a result, Jenkins devotes a chapter to the changing status of women for Southern Christians. Given the central place of women in many of these churches, their growing influence and involvement cannot be overlooked.
Of course, we must not forget that biblical texts are sometimes used to reinforce traditional values in these societies. Often the Bible is read as limiting certain church leadership roles to men. In marriage, wives submitting to husbands is also emphasized. However, a great number of feminist Christians and scholars in the South offer a variety of viewpoints and opinions. Currently, these scholars are among the most well known figures in Bible interpretation globally.
In any case, even among the more traditional and conservative believers there have been dramatic changes in the relationships between men and women. Men are called to be faithful and loving--and married to one woman. Churches (especially charismatic ones) are allowing more and more options for women as individual spiritual gifts are emphasized. Some even become prophets or charismatic leaders themselves.
The Bible is regularly seen as advancing the value and rights of women. After all, who were the first followers of Jesus to see Him resurrected from the dead? But even more to the point, allowing women to read and study Scripture for themselves can begin a huge cultural shift. They can discuss issues of disease, rape, and sexual exploitation, usually areas considered inappropriate but which are clearly addressed in the Bible. Additionally, culturally relevant questions in the South dealing with widows and outsiders are treated in Scripture as well.
Consequently, Christianity is literally redefining what it means to be a woman and a man in the Global South. Far from simply being a repressive religion, it is transforming individuals and cultures.
My Thoughts
I have to say up front that I am a complementarian. While I believe that God created men and women equal and that we are all equal in Christ, I also believe that He has given us complementary roles. Thus, men and women have distinct responsibilities in the body of Christ. At the same time, I recognize that not all genuine Christians hold this view of gender roles. Good brothers and sisters in Christ disagree with each other. With this in mind, we need to respect one another as we turn to Scripture to understand what God has revealed about this controversial topic.
Nevertheless, many examples given by the author point to the need for responsible Bible interpretation. Some of the applications of Scripture for women were poor and wrong. More importantly, the regular mentioning of feminist theology and scholarship was deeply troubling. Much like liberation theology which was laid out in the previous chapter, feminist theology forsakes the true gospel for advancing the cause of women in this world.
Please do not misunderstand me: women are absolutely essential to our faith. And there are many ways in which their advancement in the Global South is a cause of celebration. At the same time, all believers must seek to live in light of what the Word of God teaches us. For me, this chapter reinforces the continuing need for growth in the Southern Christians proper handling of Scripture.
In any case, I still have many questions to think through. How can Christians who disagree with one another on gender roles work together to build the body of Christ? How do these views in the Global South impact defending our faith?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
February 18, 2008
The New Faces of Christianity 6: Persecution and Vindication
Today the ACFAR Network continues reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 6: "Persecution and Vindication."
Summary
Being murdered or persecuted for the sake of the gospel is something that very few Christians in the West really have to be concerned about. However, these are very real dangers for many Christians in the Global South. How do these regular threats impact the faith of Southern Christians? Jenkins gives us the answer in this chapter.
With dictatorships and corruption all around them, believers usually expect interference from the powers that be. Chances are good that they will be hurt or even killed for their faith. As a result, they read biblical texts on persecution and martyrdom in a very personal way, having a relevance that usually escapes Christians in the West.
The resulting division between Southern Christianity and those in power over them has led to different responses from believers as they seek to apply the Bible to their own circumstances. One of the main developments in the twentieth century was the formulation of liberation theology. The goal of liberationists is to overcome unjust social and political powers, replacing them with just and fair societies.
However, as last century progressed, liberation theology became riddled with problems and contradictions. The coming of globalization as well as the growth of economic freedom and capitalism undermined the communism that many liberationists maintained. The result has been a loss of faith in states and secular power while churches have become more and more influential. Churches are now the ones struggling for reform and human rights; they are the ones denouncing injustice and tyranny.
Again, Southern Christians turn to Scripture in understanding how they should relate to society. Biblical passages dealing with the theme of shepherds provide insight into their political and cultural roles. At the same time, the most important and influential book of the Bible for living in a secular world is Revelation. It directs us to God's ultimate supremacy and triumph no matter how overwhelming the evil in this world seems.
Today, believers in the Global South continue to remain skeptical about their relationship to secular states. Christians must not accommodate or water down our faith to stay in line with the changing secular environment that we live in. Our first and foremost commitment must be to God.
My Thoughts
This chapter caused me to step back and remember how much I have to learn from my brothers and sisters in Christ in the Global South. My life is so easy compared to theirs. Persecution is not a regular part of my life. I am not worried about being murdered for my faith. With this in mind, how faithful would I be to Christ if I were really faced with the kinds of difficulties and challenges they experience? My ministry in Uganda will not be me going over with all of the answers to straighten everything out. Rather, my ministry will seek to use the gifts God has blessed me with to build His church and His kingdom while also growing and learning from fellow believers in East Africa. Isn't this a beautiful picture--the global body of Christ working together to glorify our Savior? I can't wait!
At the same time, this chapter also shows me some areas where growth in biblical discernment is badly needed. Liberation theology is nothing other than a false gospel, placing hope in political and social reform rather than in Jesus Christ. Additionally, the author refers to the Joshua Syndrome, where the legacy of colonialism and imperialism can distort how Christians interpret the Bible. Jenkins states, "In some ways, then, identifying with the biblical setting can pose real problems for understanding the narrative in the ways it was intended" (138). Developing the ability to study Scripture properly is crucial.
All of this causes me to ask: How can I balance helping fellow believers better understand biblical truth with recognizing that I need to learn from them as well? In what ways can you see yourself helping and/or being taught by Southern Christians?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
Being murdered or persecuted for the sake of the gospel is something that very few Christians in the West really have to be concerned about. However, these are very real dangers for many Christians in the Global South. How do these regular threats impact the faith of Southern Christians? Jenkins gives us the answer in this chapter.
With dictatorships and corruption all around them, believers usually expect interference from the powers that be. Chances are good that they will be hurt or even killed for their faith. As a result, they read biblical texts on persecution and martyrdom in a very personal way, having a relevance that usually escapes Christians in the West.
The resulting division between Southern Christianity and those in power over them has led to different responses from believers as they seek to apply the Bible to their own circumstances. One of the main developments in the twentieth century was the formulation of liberation theology. The goal of liberationists is to overcome unjust social and political powers, replacing them with just and fair societies.
However, as last century progressed, liberation theology became riddled with problems and contradictions. The coming of globalization as well as the growth of economic freedom and capitalism undermined the communism that many liberationists maintained. The result has been a loss of faith in states and secular power while churches have become more and more influential. Churches are now the ones struggling for reform and human rights; they are the ones denouncing injustice and tyranny.
Again, Southern Christians turn to Scripture in understanding how they should relate to society. Biblical passages dealing with the theme of shepherds provide insight into their political and cultural roles. At the same time, the most important and influential book of the Bible for living in a secular world is Revelation. It directs us to God's ultimate supremacy and triumph no matter how overwhelming the evil in this world seems.
Today, believers in the Global South continue to remain skeptical about their relationship to secular states. Christians must not accommodate or water down our faith to stay in line with the changing secular environment that we live in. Our first and foremost commitment must be to God.
My Thoughts
This chapter caused me to step back and remember how much I have to learn from my brothers and sisters in Christ in the Global South. My life is so easy compared to theirs. Persecution is not a regular part of my life. I am not worried about being murdered for my faith. With this in mind, how faithful would I be to Christ if I were really faced with the kinds of difficulties and challenges they experience? My ministry in Uganda will not be me going over with all of the answers to straighten everything out. Rather, my ministry will seek to use the gifts God has blessed me with to build His church and His kingdom while also growing and learning from fellow believers in East Africa. Isn't this a beautiful picture--the global body of Christ working together to glorify our Savior? I can't wait!
At the same time, this chapter also shows me some areas where growth in biblical discernment is badly needed. Liberation theology is nothing other than a false gospel, placing hope in political and social reform rather than in Jesus Christ. Additionally, the author refers to the Joshua Syndrome, where the legacy of colonialism and imperialism can distort how Christians interpret the Bible. Jenkins states, "In some ways, then, identifying with the biblical setting can pose real problems for understanding the narrative in the ways it was intended" (138). Developing the ability to study Scripture properly is crucial.
All of this causes me to ask: How can I balance helping fellow believers better understand biblical truth with recognizing that I need to learn from them as well? In what ways can you see yourself helping and/or being taught by Southern Christians?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
February 11, 2008
The New Faces of Christianity 5: Good and Evil
Today the ACFAR Network continues reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 5: "Good and Evil."
Summary
Now Jenkins turns to understand what Christians in the Global South believe about evil and sickness. These are not unrelated concepts to them--both realities intersect in our world. Their worldview begins with a firm recognition of the existence of evil and the devil. Demonic forces are always present in our world, causing natural disasters as well as sickness and misfortune. And while some Southern Christians have no problem connecting their faith to older religions, other believers reject these practices and all forms of paganism as nothing less than devil worship.
At the same time, their pagan religions have left an inheritance of needing to manipulate the spiritual forces people battle. Because they realized the presence of spiritual menaces, paganism provided them with ways to fight these enemies. Contemporary Christianity often responds to these concerns globally by the practice of spiritual warfare and deliverance ministry. Rather than being fringe beliefs of extreme charismatics as in the West, spiritual warfare and exorcism are regular elements of Christian practice throughout the South.
Given the centrality of spiritual warfare, the use of biblical texts on conquering spiritual powers is much more prominent in their lives. So are prayer vigils and all-night services, which ward off the dark forces in late hours. Witchcraft is also a very real danger, with human beings advancing evil and harming others. Thus Christians often fight against diviners and sorcery.
With evil all around, struggling against the spiritual powers is connected with the healing of the body and mind. Both are forms of deliverance, and this deliverance can be found in Christ. As a result, the gospel is not simply concerned with our souls; it brings victory to all areas of our life. Again, this focus can be seen in the traditions of these societies before Christianity was introduced, but Jesus' superiority to all other powers give these churches a weapon against their pagan backgrounds and traditional religions.
What we see in Southern Christianity is the development of responses to their own particular experiences. Whether overcoming beliefs in ancestral guilt and generational curses or controlling other cultural practices, the Global South's attention to spiritual forces and evil causes them to bring their faith to bear in all aspects of their lives.
My Thoughts
I continue to have mixed thoughts regarding Christianity in the Global South. On the one hand, their recognition of the spiritual realm is exhilarating. They are right to recognize that "we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12). Additionally, trusting in Christ to bring healing and restoration should be commended. After all, don't we all pray for God to give us health and healing, especially when we or others we know are going through difficult times?
On the other hand, the extent to which some believers seem to be devoted to these realities is problematic. Using Scripture passages as amulets (p. 108) and waiving handkerchiefs for an anointing of healing (p. 116) are two examples of many faulty practices found in this chapter. While Christians can debate the appropriateness of certain views regarding spiritual warfare and exorcism, focusing on them too much causes us to become self-focused and gives too much attention to Satan. The troubles raised by charismatic extremism in our country do not suddenly go away because these practices are taking place outside of the West.
Additionally, expecting God to heal us is never to be assumed by Christians. Can God heal us? Sure He can! But He is not some genie in the bottle that will produce whatever we want. We love God for who He is, not just for what He does for us. While I appreciate the author bringing out the fact that many churches do seek to control these expectations, physical healing is meant to point us to the ultimate spiritual restoration that comes in Christ. Healing is not central to the New Testament message, it directs us to the message--the gospel of Jesus Christ!
All of which makes me wonder, how do we bring the Bible more fully to bear on the spiritual realm that these Christians live in and are aware of? In what ways do these believers need to mature in their response to evil and suffering in this world?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
Now Jenkins turns to understand what Christians in the Global South believe about evil and sickness. These are not unrelated concepts to them--both realities intersect in our world. Their worldview begins with a firm recognition of the existence of evil and the devil. Demonic forces are always present in our world, causing natural disasters as well as sickness and misfortune. And while some Southern Christians have no problem connecting their faith to older religions, other believers reject these practices and all forms of paganism as nothing less than devil worship.
At the same time, their pagan religions have left an inheritance of needing to manipulate the spiritual forces people battle. Because they realized the presence of spiritual menaces, paganism provided them with ways to fight these enemies. Contemporary Christianity often responds to these concerns globally by the practice of spiritual warfare and deliverance ministry. Rather than being fringe beliefs of extreme charismatics as in the West, spiritual warfare and exorcism are regular elements of Christian practice throughout the South.
Given the centrality of spiritual warfare, the use of biblical texts on conquering spiritual powers is much more prominent in their lives. So are prayer vigils and all-night services, which ward off the dark forces in late hours. Witchcraft is also a very real danger, with human beings advancing evil and harming others. Thus Christians often fight against diviners and sorcery.
With evil all around, struggling against the spiritual powers is connected with the healing of the body and mind. Both are forms of deliverance, and this deliverance can be found in Christ. As a result, the gospel is not simply concerned with our souls; it brings victory to all areas of our life. Again, this focus can be seen in the traditions of these societies before Christianity was introduced, but Jesus' superiority to all other powers give these churches a weapon against their pagan backgrounds and traditional religions.
What we see in Southern Christianity is the development of responses to their own particular experiences. Whether overcoming beliefs in ancestral guilt and generational curses or controlling other cultural practices, the Global South's attention to spiritual forces and evil causes them to bring their faith to bear in all aspects of their lives.
My Thoughts
I continue to have mixed thoughts regarding Christianity in the Global South. On the one hand, their recognition of the spiritual realm is exhilarating. They are right to recognize that "we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12). Additionally, trusting in Christ to bring healing and restoration should be commended. After all, don't we all pray for God to give us health and healing, especially when we or others we know are going through difficult times?
On the other hand, the extent to which some believers seem to be devoted to these realities is problematic. Using Scripture passages as amulets (p. 108) and waiving handkerchiefs for an anointing of healing (p. 116) are two examples of many faulty practices found in this chapter. While Christians can debate the appropriateness of certain views regarding spiritual warfare and exorcism, focusing on them too much causes us to become self-focused and gives too much attention to Satan. The troubles raised by charismatic extremism in our country do not suddenly go away because these practices are taking place outside of the West.
Additionally, expecting God to heal us is never to be assumed by Christians. Can God heal us? Sure He can! But He is not some genie in the bottle that will produce whatever we want. We love God for who He is, not just for what He does for us. While I appreciate the author bringing out the fact that many churches do seek to control these expectations, physical healing is meant to point us to the ultimate spiritual restoration that comes in Christ. Healing is not central to the New Testament message, it directs us to the message--the gospel of Jesus Christ!
All of which makes me wonder, how do we bring the Bible more fully to bear on the spiritual realm that these Christians live in and are aware of? In what ways do these believers need to mature in their response to evil and suffering in this world?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
February 4, 2008
The New Faces of Christianity 4: Poor and Rich
Today the ACFAR Network continues reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 4: "Poor and Rich."
Summary
As with the last chapter, Jenkins draws out how Christians in the Global South understand and apply Scripture. While many Americans and others in the West find the biblical world as different and foreign, Southern Christians feel at home in its pages. Social problems like famine and plague, poverty and exile, clientelism and corruption are usually very familiar to those in the South. The result is a connectedness between Southern Christians and the stories they read in the Bible.
Therefore, the author analyzes some of the most common links that are found between today's global believers and Scripture. These include being poor, living in agricultural societies, having debt and seeking debt forgiveness, facing natural disasters, suffering through hunger and famine, struggling with plagues and diseases, having tribal rivalries, and living in exile or being displaced. Those in the West may also deal with some of these challenges, but Christians in the South are surrounded by these realities constantly. It gives them an immediate connection to the biblical world.
Another feature of Southern Christianity is often its status as a minority faith. They are usually living among Hindus, Buddhists, or Muslims and tend to make up a very small if not marginal minority. Thus, they think differently about their faith than those in the West whose societies have been rooted in Christianity for centuries. In the South, there are normally two opposite responses to how believers should coexist with other faiths: either they separate or they cooperate. Either way, these believers cannot avoid wrestling through how they should live among and treat those belonging to other religions.
With Christians in the minority and experiencing so many challenges, they are often looking for a gospel that deals with this life and is not just focused on the hereafter. As a result, we are seeing globally the rise of the prosperity gospel. This belief teaches that Christians have the right and responsibility to seek prosperity in this world, obtaining the health and wealth they desperately need in their lives. Often using the Bible to support their gospel, these preachers find promises of prosperity given throughout Scripture and give hope to those with nowhere else to turn.
My Thoughts
On the positive side, I came away from this chapter recognizing that we have a lot to learn from our Global South brothers and sisters in Christ regarding the Bible. I enjoyed reading the insights they often bring out from the Word of God. The parables connect with them in a way that I have not experienced. While I all too often become focused on my involvement in this world, they recognize the transience of our lives and our dependence upon God. I love seeing God bringing together His people from around the world, all bringing their unique contributions together to glorify our Savior!
At the same time, I recognized a negative side in what I was reading. Two issues really stuck out, the first of which involved the relationship between Christianity and other faiths. Jenkins wrote:
It appears as if these Christians do not recognize the uniqueness of our faith or the exclusivity of our gospel. We need not deny that there is any truth in other religions to realize that they are indeed false and cannot reconcile us with our Creator.
Additionally, the growth of the prosperity gospel is troubling. While the author tries to downplay the problems of this false gospel, it is a soul-damning counterfeit. God does promise to take care of us, but the prosperity we should ultimately seek is spiritual (Matthew 6:25-33).
With this in mind, how can we balance the positive and the negative here? How can we both learn from our fellow believers in the Global South while at the same time help them grow in their understanding of the true gospel and its uniqueness?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
As with the last chapter, Jenkins draws out how Christians in the Global South understand and apply Scripture. While many Americans and others in the West find the biblical world as different and foreign, Southern Christians feel at home in its pages. Social problems like famine and plague, poverty and exile, clientelism and corruption are usually very familiar to those in the South. The result is a connectedness between Southern Christians and the stories they read in the Bible.
Therefore, the author analyzes some of the most common links that are found between today's global believers and Scripture. These include being poor, living in agricultural societies, having debt and seeking debt forgiveness, facing natural disasters, suffering through hunger and famine, struggling with plagues and diseases, having tribal rivalries, and living in exile or being displaced. Those in the West may also deal with some of these challenges, but Christians in the South are surrounded by these realities constantly. It gives them an immediate connection to the biblical world.
Another feature of Southern Christianity is often its status as a minority faith. They are usually living among Hindus, Buddhists, or Muslims and tend to make up a very small if not marginal minority. Thus, they think differently about their faith than those in the West whose societies have been rooted in Christianity for centuries. In the South, there are normally two opposite responses to how believers should coexist with other faiths: either they separate or they cooperate. Either way, these believers cannot avoid wrestling through how they should live among and treat those belonging to other religions.
With Christians in the minority and experiencing so many challenges, they are often looking for a gospel that deals with this life and is not just focused on the hereafter. As a result, we are seeing globally the rise of the prosperity gospel. This belief teaches that Christians have the right and responsibility to seek prosperity in this world, obtaining the health and wealth they desperately need in their lives. Often using the Bible to support their gospel, these preachers find promises of prosperity given throughout Scripture and give hope to those with nowhere else to turn.
My Thoughts
On the positive side, I came away from this chapter recognizing that we have a lot to learn from our Global South brothers and sisters in Christ regarding the Bible. I enjoyed reading the insights they often bring out from the Word of God. The parables connect with them in a way that I have not experienced. While I all too often become focused on my involvement in this world, they recognize the transience of our lives and our dependence upon God. I love seeing God bringing together His people from around the world, all bringing their unique contributions together to glorify our Savior!
At the same time, I recognized a negative side in what I was reading. Two issues really stuck out, the first of which involved the relationship between Christianity and other faiths. Jenkins wrote:
When modern Christian thinkers consider these [other] faiths, they find it difficult to believe that God was not in Asia before the missionaries brought the gospel. In various ways, it seems, perhaps the Spirit was working in other religions. . . . Practical issues of survival apart, it is tempting for Christians to see their own religion as one voice among many, to stress commonalities with the mainstream Asian religions. . . . Conversion need not mean abandoning one's old faith as false (85, 87).
It appears as if these Christians do not recognize the uniqueness of our faith or the exclusivity of our gospel. We need not deny that there is any truth in other religions to realize that they are indeed false and cannot reconcile us with our Creator.
Additionally, the growth of the prosperity gospel is troubling. While the author tries to downplay the problems of this false gospel, it is a soul-damning counterfeit. God does promise to take care of us, but the prosperity we should ultimately seek is spiritual (Matthew 6:25-33).
With this in mind, how can we balance the positive and the negative here? How can we both learn from our fellow believers in the Global South while at the same time help them grow in their understanding of the true gospel and its uniqueness?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
January 28, 2008
The New Faces of Christianity 3: Old and New
Today the ACFAR Network continues reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 3: "Old and New."
Summary
Jenkins continues to differentiate between the Christianity of the West and the Christianity of the Global South by examining how each treats the Old Testament. The Western world tends to minimize the place of the Old Testament with many liberals accepting the New Testament as Christian Scripture but conceding the Old Testament to Judaism. Our societies are so far removed from what we read before the Gospels that we relegate this section of the Bible to an ancient and bygone era.
No such cultural distance exists for those in the Global South as they encounter the Old Testament. There are obvious parallels between their own societies and those of the Old Testament. From polygamy to animal sacrifice, rituals and practices found in the Bible are well-known and recognized by many African and Asian Christians.
Consequently, modern Christians in the Global South (especially in Africa) see a direct link between themselves and Old Testament Jews. Some believers practice the rules and customs found in the Old Testament, including the dietary laws and a Saturday Sabbath. Furthermore, there are Christians in Africa that consider their history as their own Old Testament. African traditional religion was a predecessor to Christ.
Thus the Old Testament is cherished by Southern Christians and they often feel at home in its pages. They also appreciate passages and books of the Bible that are often overlooked by Christians in the West. Hebrews is popular with its focus on priesthood and the sacrificial system as well as Revelation with its symbols of the lamb, the blood, the animals, and the dead still living in the afterlife. Old Testament ideas of prophecy are important as are wisdom literature like Proverbs, Ecclesiastes, and the New Testament letter of James.
With the Global South's reverence for the Old Testament, believers will often apply its truths in the political realm. The maintenance of a godly nation requires its people to be righteous. Christianity is not just about personal salvation but corporate well-being. Many Bible readings and sermon texts focus on these themes.
As a result, we find a large divide between Christians in the West and the South in their treatment of the Old Testament. For Southern believers, all of Scripture is given by God for His people, and the Old Testament cannot be minimized.
My Thoughts
Once again, I appreciate the commitment of Christians in the Global South in their commitment to the Word of God. They are right to reject the liberal attempts to discard the Old Testament. At the same time, God's revelation is progressive and the Old Testament must be understood in light of the New. I am deeply concerned when Jenkins quotes Bengt Sundkler as saying, "In some quarters, the differences between the Old and New Testament standards are felt as a problem, and where this is so, the Old Testament standard in generally accepted" (50). Christ fulfills the Old Testament, and His coming brought an end to the types and shadows that pointed to Him. Identifying too closely with the Old Testament prevents Christians from recognizing the newness of the New Covenant that our Savior sealed in His blood. What is desperately needed throughout the Global South is growth in proper biblical interpretation (hermeneutics).
I also found the direct connection often made between African history and the Old Testament troubling. Israel played a unique role in God's unfolding of salvation history. While finding parallels between cultures is fine, moving beyond this to embracing traditional religion as Africa's Old Testament is simply wrong. Jenkins notes:
These critics are right to be worried. Christianity must not be compromised through the improper incorporation of traditional beliefs and practices.
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
Jenkins continues to differentiate between the Christianity of the West and the Christianity of the Global South by examining how each treats the Old Testament. The Western world tends to minimize the place of the Old Testament with many liberals accepting the New Testament as Christian Scripture but conceding the Old Testament to Judaism. Our societies are so far removed from what we read before the Gospels that we relegate this section of the Bible to an ancient and bygone era.
No such cultural distance exists for those in the Global South as they encounter the Old Testament. There are obvious parallels between their own societies and those of the Old Testament. From polygamy to animal sacrifice, rituals and practices found in the Bible are well-known and recognized by many African and Asian Christians.
Consequently, modern Christians in the Global South (especially in Africa) see a direct link between themselves and Old Testament Jews. Some believers practice the rules and customs found in the Old Testament, including the dietary laws and a Saturday Sabbath. Furthermore, there are Christians in Africa that consider their history as their own Old Testament. African traditional religion was a predecessor to Christ.
Thus the Old Testament is cherished by Southern Christians and they often feel at home in its pages. They also appreciate passages and books of the Bible that are often overlooked by Christians in the West. Hebrews is popular with its focus on priesthood and the sacrificial system as well as Revelation with its symbols of the lamb, the blood, the animals, and the dead still living in the afterlife. Old Testament ideas of prophecy are important as are wisdom literature like Proverbs, Ecclesiastes, and the New Testament letter of James.
With the Global South's reverence for the Old Testament, believers will often apply its truths in the political realm. The maintenance of a godly nation requires its people to be righteous. Christianity is not just about personal salvation but corporate well-being. Many Bible readings and sermon texts focus on these themes.
As a result, we find a large divide between Christians in the West and the South in their treatment of the Old Testament. For Southern believers, all of Scripture is given by God for His people, and the Old Testament cannot be minimized.
My Thoughts
Once again, I appreciate the commitment of Christians in the Global South in their commitment to the Word of God. They are right to reject the liberal attempts to discard the Old Testament. At the same time, God's revelation is progressive and the Old Testament must be understood in light of the New. I am deeply concerned when Jenkins quotes Bengt Sundkler as saying, "In some quarters, the differences between the Old and New Testament standards are felt as a problem, and where this is so, the Old Testament standard in generally accepted" (50). Christ fulfills the Old Testament, and His coming brought an end to the types and shadows that pointed to Him. Identifying too closely with the Old Testament prevents Christians from recognizing the newness of the New Covenant that our Savior sealed in His blood. What is desperately needed throughout the Global South is growth in proper biblical interpretation (hermeneutics).
I also found the direct connection often made between African history and the Old Testament troubling. Israel played a unique role in God's unfolding of salvation history. While finding parallels between cultures is fine, moving beyond this to embracing traditional religion as Africa's Old Testament is simply wrong. Jenkins notes:
Such a comprehensive approach ideally draws believers to Christianity, allowing the faith to make free use of traditional symbols and rituals, albeit in converted and Christianized form. Yet critics also urge that such borrowings raise the danger of compromise or pollution, creating in effect not a stronger indigenous Christianity, but a syncretistic religion that has more in common with pagan animism than with anything authentically Christian (52-53).
These critics are right to be worried. Christianity must not be compromised through the improper incorporation of traditional beliefs and practices.
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
January 21, 2008
The New Faces of Christianity 2: Power in the Book
Today the ACFAR Network continues reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 2: "Power in the Book."
Summary
After differentiating between the Christianity of the West (Northern liberals) and the Christianity of the Global South (Southern conservatives), Jenkins examines why the South has such a high view of biblical authority. While part of the answer lies in the fact that the missionaries who brought Christianity to these areas were themselves generally conservative, it would be too simplistic to suggest that this foreign influence is the main reason the Global South holds to a high view of Scripture. He writes, "The communities to whom such ideas are targeted might be poor, but they do not constitute a cultural blank slate on which foreign notions can be inscribed at will" (21).
So then, what else can explain the conservatism of the South? First, the growing importance of the written word brought with it the advance of Christian Scripture. This is especially seen through the progress of literacy and the translation of the Bible into native languages. Second, the centrality of the public reading of Scripture leads to a different kind of reception and impact. Third, the frequent retelling of the Bible's stories and narratives as well as the practice of drama bring the Bible alive to those in the Global South. Fourth, music has been effectively used to internalize Bible passages, stories, and doctrines. When taken together, all of these factors have lead to a widespread belief in the absolute authority of Scripture.
This high view of Scripture defines how the Bible is understood. Jenkins says,
Not only may they practice proof-texting, but their reverence for the Bible also may lead to superstitious and magical beliefs. The Bible itself is often seen as the center of spiritual power which can combat sickness and evil. It can even be used as a tool for divination!
Additionally, the author notes "The mystical awe inspired by the Bible text sometimes encourages suspicions about the existence of other lost or secret portions of scripture" (37). Differences between the books found in the Catholic and Protestant Bibles suggest that some Christians have wanted to suppress biblical texts or hide certain spiritual truths.
In any case, Christian Scripture holds a fundamental role of authority in Southern churches. They reject Northern liberal attempts to minimize what the Bible teaches.
My Thoughts
I found this chapter very informative. Reading about the different ways in which the Word of God has impacted the Global South causes me to praise God! From recognizing the importance of the public reading and exposition of Scripture to the singing of God-glorifying music, these churches understand the foundational place of the Bible in our faith.
However, the entire section "My Bible and I" disturbed me. Misusing Scripture through proof-texting often leads to error. Believing that the Bible is an object with inherent power misplaces a believer's trust in God to a physical object. A fascination with secret spiritual truths
found outside of Scripture undermines the sufficiency of God's revelation.
Jenkins also troubled me with a statement at the end of the chapter:
Rejecting liberal views of biblical inspiration must not lead to a postmodern approach in understanding Scripture. Churches do not give meaning to a biblical text--they must seek to know the meaning given by the author and revealed by God.
As this chapter shows, we have reason both to celebrate and to be concerned. A high view of Scripture is good, but the Bible must be interpreted properly and trusted as the sufficient and complete revelation from God. How can we help our spiritual brothers and sisters in Africa to not only believe in the Bible but to know it and to use it in refuting error?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
After differentiating between the Christianity of the West (Northern liberals) and the Christianity of the Global South (Southern conservatives), Jenkins examines why the South has such a high view of biblical authority. While part of the answer lies in the fact that the missionaries who brought Christianity to these areas were themselves generally conservative, it would be too simplistic to suggest that this foreign influence is the main reason the Global South holds to a high view of Scripture. He writes, "The communities to whom such ideas are targeted might be poor, but they do not constitute a cultural blank slate on which foreign notions can be inscribed at will" (21).
So then, what else can explain the conservatism of the South? First, the growing importance of the written word brought with it the advance of Christian Scripture. This is especially seen through the progress of literacy and the translation of the Bible into native languages. Second, the centrality of the public reading of Scripture leads to a different kind of reception and impact. Third, the frequent retelling of the Bible's stories and narratives as well as the practice of drama bring the Bible alive to those in the Global South. Fourth, music has been effectively used to internalize Bible passages, stories, and doctrines. When taken together, all of these factors have lead to a widespread belief in the absolute authority of Scripture.
This high view of Scripture defines how the Bible is understood. Jenkins says,
If every word is true, then the whole is contained in each part, and indeed in each verse. This encourages the use of popular proof texts, which are cited very much as aphorisms and proverbs were used in traditional African and Asian societies. . . . At its worst--whether in Africa or North America--this literalist approach can lead to a selective reading of the scripture, a stress on passages that confirm familiar ideas or prejudices, and a neglect of context. Texts thus become little more than bumper sticker slogans (35).
Not only may they practice proof-texting, but their reverence for the Bible also may lead to superstitious and magical beliefs. The Bible itself is often seen as the center of spiritual power which can combat sickness and evil. It can even be used as a tool for divination!
Additionally, the author notes "The mystical awe inspired by the Bible text sometimes encourages suspicions about the existence of other lost or secret portions of scripture" (37). Differences between the books found in the Catholic and Protestant Bibles suggest that some Christians have wanted to suppress biblical texts or hide certain spiritual truths.
In any case, Christian Scripture holds a fundamental role of authority in Southern churches. They reject Northern liberal attempts to minimize what the Bible teaches.
My Thoughts
I found this chapter very informative. Reading about the different ways in which the Word of God has impacted the Global South causes me to praise God! From recognizing the importance of the public reading and exposition of Scripture to the singing of God-glorifying music, these churches understand the foundational place of the Bible in our faith.
However, the entire section "My Bible and I" disturbed me. Misusing Scripture through proof-texting often leads to error. Believing that the Bible is an object with inherent power misplaces a believer's trust in God to a physical object. A fascination with secret spiritual truths
found outside of Scripture undermines the sufficiency of God's revelation.
Jenkins also troubled me with a statement at the end of the chapter:
The African view effectively follows more contemporary theories of reading and interpretation, stressing the role of the communities that receive and use the texts in question. From this perspective, it makes little difference to argue that a given text is clearly not from the hand of its supposed author, if it is received as authoritative by the churches that read it. . . . The nature of the reading community is critical. In this sense, literalism has much in common with postmodern theories of reading (41).
Rejecting liberal views of biblical inspiration must not lead to a postmodern approach in understanding Scripture. Churches do not give meaning to a biblical text--they must seek to know the meaning given by the author and revealed by God.
As this chapter shows, we have reason both to celebrate and to be concerned. A high view of Scripture is good, but the Bible must be interpreted properly and trusted as the sufficient and complete revelation from God. How can we help our spiritual brothers and sisters in Africa to not only believe in the Bible but to know it and to use it in refuting error?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
January 14, 2008
The New Faces of Christianity 1: Shall the Fundamentalists Win?
Today begins the official launch of the ACFAR Network, a community of evangelical Christians that want to work together toward making a difference in Uganda and throughout the region. We will start by reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! In any case, this week we are discussing chapter 1: "Shall the Fundamentalists Win?"
Summary
Playing off of American liberal Harry Emerson Fosdick’s sermon title, Jenkins concentrates on differentiating between the Christianity of the West and the Christianity of the Global South--between the Northern liberals and the Southern literalists. He states, "These controversies are grounded in attitudes to authority and, above all, to the position of the Bible as an inspired text" (1). Using the contemporary conflict in Anglicanism over homosexuality to illustrate his point, the author writes about the opposite directions that Christians in the North and South take on the authority of the Bible. While Northern liberals seek to interpret the Bible in light of today's world (thus homosexuality is acceptable), Southern literalists maintain the need for strict obedience to scriptural authority (hence homosexuality is sinful).
Jenkins goes on to summarize how the South's high view of the Bible impacts their beliefs. "We often encounter the same range of conservative themes in the religious thought of African and Asian Christians. These include a much greater respect for the authority of scripture, especially in matters of morality; a willingness to accept the Bible as an inspired text and a tendency to literalism; a special interest in supernatural elements of scripture, such as miracles, visions, and healings; a belief in the continuing power of prophecy; and a veneration for the Old Testament, which is considered as authoritative as the New" (4).
Next, the author shows through statistical and demographic research that Christianity worldwide is rapidly shifting from North America and Europe southward. He maintains, "By 2025, Africa and Latin America will vie for the title of the most Christian continent" (9). Due to this trend, we should see a global conservative shift in theology. No longer will western theology be labeled as "theology" whereas other theologies will be labeled "African Theology," "Asian Theology," etc. Rather, the Global South will play an increasingly central role in defining our faith.
With this in mind, traditional labels become irrelevant. Fundamentalism, liberalism, and conservatism developed as Western concepts and cannot be easily imposed on Christians in the South. We must seek to allow global Christianity to define itself.
My Thoughts
I really enjoyed reading about fellow believers in the Global South having a steadfast commitment to the Bible. At the same time, their commitment must be combined with the dedicated practice of biblical discernment. What good is devotion to the Word of God when Christians may embrace whatever someone claims the Bible says? The shift in Christianity demonstrates the essential need of developing discernment and the defense of our faith in the Global South. If we see the importance of apologetics in America and the West, then how much more important is it in the rapidly growing South?
Additionally, one statement in this chapter has given me a lot to think about: "Global South Christians, in contrast, do not live in an age of doubt, but must instead deal with competing claims to faith" (5). So much of our defense of the faith in the West is tied to questions of doubt: "How can God exist with so much evil in the world?", "How can you believe in God when science has shown that He is unnecessary?", etc. But if Jenkins is correct in this difference, then the most pressing issues in the Global South are not dealing with doubt but with religious pluralism. How would apologetics change in this context?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
Playing off of American liberal Harry Emerson Fosdick’s sermon title, Jenkins concentrates on differentiating between the Christianity of the West and the Christianity of the Global South--between the Northern liberals and the Southern literalists. He states, "These controversies are grounded in attitudes to authority and, above all, to the position of the Bible as an inspired text" (1). Using the contemporary conflict in Anglicanism over homosexuality to illustrate his point, the author writes about the opposite directions that Christians in the North and South take on the authority of the Bible. While Northern liberals seek to interpret the Bible in light of today's world (thus homosexuality is acceptable), Southern literalists maintain the need for strict obedience to scriptural authority (hence homosexuality is sinful).
Jenkins goes on to summarize how the South's high view of the Bible impacts their beliefs. "We often encounter the same range of conservative themes in the religious thought of African and Asian Christians. These include a much greater respect for the authority of scripture, especially in matters of morality; a willingness to accept the Bible as an inspired text and a tendency to literalism; a special interest in supernatural elements of scripture, such as miracles, visions, and healings; a belief in the continuing power of prophecy; and a veneration for the Old Testament, which is considered as authoritative as the New" (4).
Next, the author shows through statistical and demographic research that Christianity worldwide is rapidly shifting from North America and Europe southward. He maintains, "By 2025, Africa and Latin America will vie for the title of the most Christian continent" (9). Due to this trend, we should see a global conservative shift in theology. No longer will western theology be labeled as "theology" whereas other theologies will be labeled "African Theology," "Asian Theology," etc. Rather, the Global South will play an increasingly central role in defining our faith.
With this in mind, traditional labels become irrelevant. Fundamentalism, liberalism, and conservatism developed as Western concepts and cannot be easily imposed on Christians in the South. We must seek to allow global Christianity to define itself.
My Thoughts
I really enjoyed reading about fellow believers in the Global South having a steadfast commitment to the Bible. At the same time, their commitment must be combined with the dedicated practice of biblical discernment. What good is devotion to the Word of God when Christians may embrace whatever someone claims the Bible says? The shift in Christianity demonstrates the essential need of developing discernment and the defense of our faith in the Global South. If we see the importance of apologetics in America and the West, then how much more important is it in the rapidly growing South?
Additionally, one statement in this chapter has given me a lot to think about: "Global South Christians, in contrast, do not live in an age of doubt, but must instead deal with competing claims to faith" (5). So much of our defense of the faith in the West is tied to questions of doubt: "How can God exist with so much evil in the world?", "How can you believe in God when science has shown that He is unnecessary?", etc. But if Jenkins is correct in this difference, then the most pressing issues in the Global South are not dealing with doubt but with religious pluralism. How would apologetics change in this context?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
January 7, 2008
There's Still Time to Join
Starting next Monday, the ACFAR network will begin reading through and interacting with Philip Jenkins' book The New Faces of Christianity: Believing the Bible in the Global South. Would you like to know more about Christianity in East Africa and the rest of the Global South? How about discovering some of the unique challenges and opportunities that are taking place among Christians outside of the Western world? Here is your opportunity!
Why not join in? Simply buy a copy of the book (it should be available online or at most bookstores) and add your name to the list.
Next week we will tackle the first chapter. Our time together will last through February and should cover around 20 pages a week. I'm excited about working toward making a difference in Uganda and throughout the region!
Why not join in? Simply buy a copy of the book (it should be available online or at most bookstores) and add your name to the list.
Next week we will tackle the first chapter. Our time together will last through February and should cover around 20 pages a week. I'm excited about working toward making a difference in Uganda and throughout the region!
December 17, 2007
Join the ACFAR Network
As my family prepares to minister in East Africa, one way that I am equipping myself for missionary service is by reading a lot of helpful books. This is one reason why you're going to be seeing a number of book reviews over the coming months. At the same time, I greatly appreciate the insight that others bring into discussions surrounding the defense our faith and building biblical discernment globally.
What if I could somehow bring these two together? What if interested and knowledgeable people could slowly read through and analyze a book, discussing the issues it raises and thinking through how to apply them in our East African ministry? Now there is an answer: the ACFAR Network.
The ACFAR Network is a community of evangelical Christians that want to work together toward making a difference in Uganda and throughout the region. We will begin by reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. Starting in January, the ACFAR Network will read and discuss one chapter a week for two months.
Would you like to be a part of this exciting new group? Join now! All it takes is two months of reading around 20 pages a week and posting your thoughts, comments, questions, and/or critiques. Interested? Simply buy a copy of the book (it should be available online or at most bookstores) and enter your name below. I look forward to seeing how God will use us to impact East Africa with His truth!
What if I could somehow bring these two together? What if interested and knowledgeable people could slowly read through and analyze a book, discussing the issues it raises and thinking through how to apply them in our East African ministry? Now there is an answer: the ACFAR Network.The ACFAR Network is a community of evangelical Christians that want to work together toward making a difference in Uganda and throughout the region. We will begin by reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. Starting in January, the ACFAR Network will read and discuss one chapter a week for two months.
Would you like to be a part of this exciting new group? Join now! All it takes is two months of reading around 20 pages a week and posting your thoughts, comments, questions, and/or critiques. Interested? Simply buy a copy of the book (it should be available online or at most bookstores) and enter your name below. I look forward to seeing how God will use us to impact East Africa with His truth!
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