International Development

from an Integrative Perspective

IU Press WC
INTERNATIONAL DEVELOPMENT

Edited by James Butare-Kiyovu

Series

International Development
from an Integrative Perspective
Edited By James Butare-Kiyovu

WILLIAM CAREY INTERNATIONAL UNIVERSITY PRESS

William Carey International University Press 1539 E. Howard Street, Pasadena, California 91104 E-mail: wciupress_orders@wciu.edu www.wciupress.org
Editor James Butare-Kiyovu

International Development from an Integrative Perspective Copyright 2011 by James Butare-Kiyovu All rights reserved WCIU Press: International Development Series Number Three ISBN: 9780865850293 Library of Congress Control Number: 2011926060

Printed in the United States of America

Contents
International Development from an Integrative Perspective James Butare-Kiyovu 1 The Largest Stumbling Block to Leadership Development in the Global Church Ralph D. Winter 7 Challenges of Achieving the Millenium Development Goals in Uganda Will Kaberuka 27 Children, the New Energy for 21st Century Mission Bambang Budijanto 61 Demographics, Power and the Gospel in the 21st Century Andrew Walls 75 Bible Translation in Historical Context: The Changing Role of CrossCultural Workers Gilles Gravelle 91 Cross-Cultural Partnerships and Money: Growing in Cultural Intelligence for More Effective Ministry Mary Lederleitner 111

Introduction
James Butare-Kiyovu
Jesus said, If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free. John 8:31-32

he goal of William Carey International University (WCIU) is to prepare men and women to discover and address the roots of human problems around the world. WCIUs various articles and publications discuss at length what it means to discover and address the roots of human problems around the world. I have weighed in with my opinion on the WCIU website and concede that it is easier to discover the roots of human problems than to find adequate solutions. In fact, when I talk with most people about problems in Africa and other developing countries, they wonder if there are going to be any solutions at all. My intention for this volume is to present six papers representing five areas of international development that I am convinced will help address the roots of problems around the world: 1. Giving the right people access to good education 2. Achieving the United Nations Millennium Development Goals 3. Availing the Good News to all peoples in their heart languages 4. Transforming the youth with the Word of God 5. Growing in cultural intelligence for more effective ministry

2 International Development from an Integrative Perspective

This book presents an integrated approach to international development and goes beyond the usual understanding of International Development. Each article gives a unique perspective on different aspects of the historical, social, cultural, religious, educational, economic, and political environments in which Non-Governmental Organizations (NGOs) and Churches in developing countries work.

Dr. Ralph D. Winter

Ralph Winter was the founder of William Carey International University and US Center for World Mission. He moved from seminary residential training and dedicated the rest of his life to training proven leaders, such as pastors and NGO workers who are already on the job, in their countries. He promoted the view that roots of human problems lie deep within socio-cultural, socio-economic and political systems and defined international development as an integrated academic field involving a number of such different disciplines. His article, The Largest Stumbling Block to Leadership Development in the Global Church, is foundational to understanding why WCIU exists today and the integrated approach to international development discussed in this volume. Ralph Winter writes in the opening paragraphs of his article, I am not going to let you wonder until the very end [ ] just what I think that the stumbling block is. I refer very simply to the far-reaching practice of selecting the wrong people for training. It is that simple, and it is as much a problem in the West as it is in the rest of the globe. Read the rest of his article! I am sure you will be as deeply impacted by his arguments as I have been.

Dr. William Kaberuka

William Kaberuka is a researcher, author, teacher and consultant with Africa Tech Consultants Ltd, a socio-economic consulting firm based in Kampala, Uganda. Between 1986 and 2007, Kaberuka was Eco-

James Butare-Kiyovu 3

nomic Advisor to the President of Uganda. He currently lectures at Makerere University Business School, Kampala, Uganda. His research interest is in the area of Economics of Rural Transformation, and he is currently working on a manuscript entitled The Political Economy of Rural Development: Ugandas Efforts towards Rural Transformation, 1980-2010. Kaberuka presents an authoritative insiders perspective of Ugandas challenges in achieving the Millennium Development Goals. Find out Ugandas challenges in eradicating poverty and hunger; achieving universal primary education; promoting gender equality and empowering women; reducing child mortality; improving maternal health; combating HIV/AIDS, malaria and other diseases; ensuring environmental sustainability and developing a global partnership for development. The article also exposes the challenges related to lack of sufficient funding from the Millennium Challenge Account and the mismanagement of donor funds.

Dr. Bambang Budijanto

Bambang Budijanto is the Vice-President for Asia Region at Compassion International. He is also the Director for Mission Commission of the Asia Evangelical Alliance and serves on several boards, including as a member of the Editorial Board for Transformation Journal, UK; chairman of the Steering Committee for the 4/14 Window Global Initiative; member of the council of trustees of the Oxford Centre for Mission Studies; chair of the board of Pesat Foundation, the Consortium for Graduate Program in Christian Studies (CCS/KPPK) and the Institute for Community and Development Studies (ICDS). Bambang explains how Churches are being challenged to engage with children both inside and outside the walls of the Church, especially those who live in poverty, oppression, abuse and exploitation.

4 International Development from an Integrative Perspective

He points out that many people view children with a perspective of the future as if they are persons in the making while the Bible addresses children and youth as full and complete persons both now and in the future. God relates to, engages with and uses children in many of the same ways he uses adults. It may be argued that children have an even better capacity than adults to relate to and engage with God. Indeed, Jesus asked the disciples to learn from children on how to relate to the truth, I tell you the truth; anyone who will not receive the kingdom of God like a little child will never enter it. (Luke 18:17). You will be encouraged and challenged by testimonies of how God is still using children today.

Professor Andrew Walls

Andrew Walls served in Sierra Leone and Nigeria, and was for many years Professor of Religious Studies at the University of Aberdeen, Scotland, before becoming founding Director of the Centre for the Study of Christianity in the Non-Western World at the University of Edinburgh. From 1997 to 2001 he was Guest Professor of Ecumenics and Mission at Princeton Theological Seminary. He is General Editor of the Methodist Missionary History Project. He also currently serves as Honorary Professor in the University of Edinburgh, Professor of the History of Mission at Liverpool Hope University and Professor at the Akrofi-Christaller Institute in Ghana. In his paper, Walls presents a view, based on historical evidence, that the serial nature of Christian expansion has taken its heartlands away from the West and into the southern continents. He argues that the translation of the faith into new cultural contexts and the new questions that process gives life to will expand and enrich, if we will allow it, our understandings of Christ. Find out what he means when he writes that Christian expansion is not progressive but serial and that Christianity lives by crossing cultural frontiers.

James Butare-Kiyovu 5

He also proposes that Christianity will be mainly the religion of the poor and very poor people with few gifts to bring except the gospel itself, and that the heartlands of the Church will include some of the poorest countries on earth. Read on to engage with Andrew Walls prediction that the developed world will become one where Christians are less and less important.

Dr. Gilles Gravelle

Gilles Gravelle is the Director of Research and Innovation for The Seed Company, an affiliate organization of Wycliffe USA. His research and writing focuses on a multi-disciplinary combination of translation studies, missiology, technology and strategic planning for innovative ways to improve on mission and ministry models in general and Bible translation practice in particular. In relation to strategic planning, he also researches and writes on the role of the financial partner (the Giver) in 21st century mission and ministry. Gilles has filled other roles in The Seed Company in the area of project design and implementation. Previous to his work with The Seed Company, he worked with SIL in Indonesia as a translator and a translation consultant with first-language speaker translators. Gravelle agrees with Walls on how Christian history shows advance and recession: The recession typically takes place in the Christian heartlands, in the areas of the greatest Christian strengths and influences, while the advances typically take place at or beyond the periphery. So eventually the periphery becomes the Christian heartland and the hinterland of old becomes the new periphery in serial fashion. How do pastors in Africa view Bible translation? Is it still seen primarily as a tool for spreading Christianity or is it seen as a need-driven and urgent task to be accomplished? How is Bible translation going to address the tremendous suffering, civil and religious wars, disintegration of social structures, rampant spread of diseases, long-lasting famine, not to mention the mounting pressures of rapidly globalizing commerce? Read Gravelles insightful explanation of how and why such pastors

6 International Development from an Integrative Perspective

view the current indigenizing period in Bible translation as indispensible to the task at hand.

Mary Lederleitner
Mary Lederleitner is a researcher, author, trainer and consultant for Wycliffe International. Currently she focuses on best practices related to cross-cultural ministry partnerships. She also develops resources to train missionaries and lay people for more effective cross-cultural ministry. Prior to serving in this role she was the Asia Area Finance Manager and Head of Wycliffe International Audit. Before entering ministry Lederleitner served as a tax examiner for the Internal Revenue Service and the City of Cincinnati. She is pursuing a Ph.D. at Trinity Evangelical Divinity School in Educational Studies. She also serves on the steering committee of Coalition on the Support of Indigenous Ministries (COSIM) and Mission Leadership Network (MLN). In her article, Lederleitner helps us understand what cross-cultural partnership entails. Find out the lessons she has drawn from rich personal experiences and observations, such as: When I hear a story about a cross-cultural ministry partnership that is falling apart, I find myself asking the same questions over and over again. Why is money always at the center of the conflict? There are so many things in life about which we could argue. There are so many differences that could cause strife among cross-cultural partners. Why is money so often at the center of our most serious ministry disagreements? You will discover what she thinks about other interesting cross-cultural issues such as cultural intelligence and a Biblical and refreshing way of healing unintended but pervasive paternalistic behavior in missions. I have a dream she writes. Find out what the dream is and you will not be disappointed.

The Largest Stumbling Block to Leadership Development in the Global Church

*

Ralph D. Winter

am a little embarrassed by the wording of this topic. It sounds pompous. There are, of course, other problems besides the one to which I refer, although none, I believe, more serious.

Im not going to let you wonder until the very end of this talk just what I think that stumbling block is. I refer very simply to the far-reaching practice of selecting the wrong people for training. It is that simple, and it is as much a problem in the West as it is in the rest of the globe. But, why would weand I include myself as part of the theological education movementwhy would we do such a thing as to select the wrong people for training? Why, all over the world, would we put enormous sums of money and manpower into training the wrong people? Thus, you can see why my simple statement of the problem cries out for further comment. Just to state it seems baldly and hopelessly erroneous. How could it possibly be true? Note carefully that if in fact you spend your energies training the wrong people, you also bypass the right people. You in effect suppress the training of the right people if you are using up your time and facilities and resources in training the wrong people. * This article is updated from a presentation given as the opening address of the an-

nual conference of the Association of Christian Continuing Education Schools and Seminaries known as ACCESS, which met on the campus of the U.S. Center for World Mission. This article was originally published in the International Journal of Frontier Missions (Fall 2003 20:3) pp. 86-94. Reprinted here with permission.

8 The Largest Stumbling Block to Leadership Development Nevertheless the fact is that all over the world, especially in the United States, but also wherever the long hand of the Western church reaches, precisely the more gifted leaders of the Christian movement are being sidetracked and not being recruited into ministry. The growing edge of Biblical faith around the world has little to do with residential training of pastoral leaders. Lets go to Africa. In Africa the majority of those who earnestly follow Christ, who seek the living God, and for whom the Bible is the most prominent feature of their movement, are not even what we would normally call Christians. They are part of a very wide spectrum of movements earlier called the African independent churches, and then the African indigenous churches, and now more recently I hear it is the African-initiated churches. The World Christian Encyclopedia claims there are more than 50 million Africans in this movement! These movements do not employ residential schools for church leadership. Lets go to Brazil. Seven out of eight new churchesand there are about ten or fifteen new ones a weekare Pentecostal. They dont have seminaries. They dont believe in seminaries. That isnt quite true: the Assemblies of God now finally have a seminary in the United Statesand will inherit all the problems that is going to create. In any event, Latin America is a very rapidly growing sphere of world Christianity, but some feel it is not growing properly, respectably, normally. It is growing out of control. It isnt coming to our feet for training. It isnt coming to our institutions. Its people dont have time for that. And our institutions are not interested in reaching out to such people. A little digression here. I was asked to go back to Brazil ten years after first preaching the gospel of Theological Education by Extension (TEE) at a Sao Paulo conference of 65 seminary leaders. I was there as the last Anglo executive director of the Association of Latin American Theological Schools, Northern Region (in Brazil I was asked to speak out of my territory). At the end of this four day conference they formed (right on the spot) an association for theological education by extension. I didnt propose that they do that; they just did it, and I was very pleased to see it happen. Ten years later I was invited to speak again at their annual meeting. They said, Come back to see what weve done. So I went back and in ten years they had developed over a hundred specialized textbooks in Portuguese for their burgeoning extension movement!

Ralph D. Winter 9 Then, twenty years later (these visits were in 1965, 1975 and 1985), I was asked to go down again. This time I was for the first couple of days quite in the dark as to what was going on. But I found out at a lunch the second day that they had changed the name of their association. They dropped out the word extension. It was now just an association of theological schools. After 20 years of what the anthropologists call cultural levelling most of the people at the meeting didnt really know much about extension. They wouldnt have ever come to an ACCESS meeting. I was aghast, and so I shifted gears. In the last two days of the conference I preached the gospel of extension from scratch. As it says in the book of Acts, and some believed. However, although the seminaries are moving away from extension, the church movement is out of control, and standard schools have little relationship to the growing edge. Lets go to India. In South India there may very well be more people outside the formal church movement seriously reading the Bible and following Jesus Christ than the number of equivalently serious believers who call themselves Christians (or who are called Christians by anybody else). This vast movement of believers does not employ residential schools to create leaders. Or go to China. Heres the largest movement in human history that has grown as fast as it has. Out of practically nothing in thirty-five years to 50, 60, 80 million people. There are now also thousands of regular churches. But Im mainly talking about the fifty thousand house churches. It bears mention that the saving grace of the Chinese church is the fact that in most of the house churches the theological anchor man is a woman, trained as the result of the work of women missionaries years earlier. The irony is that the male missionaries were expected to carry the load of conveying the Biblical inheritance. They were expected, naturally, to teach in proper schools. They did. But note, for every man taught by a man in a proper school, women missionaries taught dozens of women (who really learned and loved the Bible) by extension methods. What a providence. That unplanned extension phenomenon is the principal reason there is a husky church in China with the degree of Biblical knowledge it does in fact possess. Korea is similar. The vast majority of the 50,000 house churches under the umbrella of the Full Gospel Church on Yoido Island are, for example, essen-

10 The Largest Stumbling Block to Leadership Development tially pastored and taught by women who have learned the Bible by non-formal methods. Granted that not all of these movements have their theology as straight as we do! But I remember McGavran used to say, Look, it doesnt matter what these people believe. The main thing is, are they reading the Bible? If they are serious about the Bible, theyll turn out okay. That brief comment of McGavrans shouldnt be taken as his complete wisdom on these movements. But in any event, it doesnt really matter; according to McGavran, what they believe will balance out if they are pursuing the living God in the pages of His Word. And it is up to us to get that Word into their hands. In India illiteracy isnt the same problem. Youve got a lot of very highly literate, highly educated, very wealthy people in India who can buy anything thats in the bookstore. In Africa, it is quite different. Many of the leaders of this 50-million block arent literate. It isnt that these people are heretical due to rebelling against God. It is becauseheres the key wordaccess was not there. So weve now covered a very large proportion of the earths surface. Lets return to the United States. Here I quote Wagner to the effect that most of the last 25,000 new churches in this country are devoid of seminary-trained leaders. Maybe five percent have seminary-trained leaders. Wagner is not saying this is a good thing. Hes just describing what is true. But, when you come to the United States there is a different dynamic to some extent. It is not that the people dont have the money to go to school, or that they dont live near enough to go to school, or that they cant leave their families or jobs to go to school. In this country those problems are much more rarely the case. It is, in many cases, trivial factors. Thus, in this country the rapidly growing edge of the Christian movement employs what could be called non-professional leaders. The same thing is true in England, with five thousand new churches over there. Theres practically no connection between these new churches and the standard, traditional, orthodox theological training which we all rightly value so highly. And the reason is mostly a practical lack of access. I remember a man in Costa Rica, the year I was there studying Spanish, way back in 57. This man was a CPA, very bright, earnest, a lay believer. He wanted to go to seminary. He lived right next door to the seminary, one of the

Ralph D. Winter 11 best in Latin America. I said, Well, you dont have any problem. He said, Well, you know, I have to work during the day, and they only teach during the day. So he couldnt go to seminary. Now, there was a case of a potential leader being sidetracked by what I call a trivial factor. We are not training the right people, not just because the right people dont want to study, but because usually were not making what we have accessible to the right people. My own personal pilgrimage, you might call it, has put me into contact with a lot of evidence for this. When I first got to Guatemala, I had no idea of what Im now saying here. However, a friend of mine from seminary days had been there before me for five years, Jim Emery. He had already figured out that the key leaders the church really depended upon werent able to go off to the capital for years to seminary and then come back to their families and their jobs. I have calculated that if you wanted to finance all the real local leaders around the world with proper (residential) theological seminary training, it would run about $15 billion per year. You say, Wow, there must be a huge number of these people. Thats right. There are about two million functional pastors who cant formally qualify for ordination, or who are mostly not ordained simply because they cannot practically penetrate the formal mechanism of theological education even if it might be theoretically accessible to them. Billy Graham in 1983 brought ten thousand of these local leaders to Amsterdam. He thought he was bringing all the itinerant evangelists of the world. Actually, not one out of ten was an itinerant evangelist in the specialized sense. These were all itinerant evangelists in the ordinary pastoral sense. In Guatemala, every single church is in the business of starting new churches. The average number of new congregations being started would be three per congregation. One church I know down the mountain from us had the beginnings of twenty-five new churches going at one point. So, when Billy Graham brought all these local leaders to Amsterdam, he no doubt thought the lectures and inspirational talks he offered them were going to be a great blessing. And I am sure they were. But, I thought to myself, ten thousand of themthats a teaspoonful. Then in 1986 he brought another group to Amsterdam, a larger number. I was at that second meeting. It was

12 The Largest Stumbling Block to Leadership Development a wonderful meeting. I met a lot of the two hundred fifty from Guatemala alone. I knew many of them myself. Again, Billy may have thought, Now Ive done my job. Ive gotten all these people some good Bible teaching. I could have suggested, If you really want all such people to come, you have to expand your attendance from ten thousand to 2 million. Thats how many functional pastors there are, who are literally operating as pastors but do not have a scrap of formal, theological educationand never willthe way things are going. Access is the problem. When I was in Guatemala, then, for ten years, James Emery and I worked together very closely and developed what was later referred to as the Presbyterian experiment, which we called theological education by extension. I edited a book by that title of some six hundred pages. (The current phrase for all this is distance education, although distance is not the key problem. Access is. Remember the CPA who lived next door to the seminary in Costa Rica.) There are also what could be called political problems. We didnt foresee running into political problems within the church. All these new local leaders coming into the training program, who were being recruited by the new extension program of the seminary, would show up at the Presbyterian meetings. While almost all were ordained elders, many of these people were also business people, or lawyers, or attorneys. One of the older pastors, trained as a young person in the former seminary, told me, The missionaries are trying to dethrone the pastors. He ended up running a bookstore. There were people in his church who were more gifted than he was. Hed gotten into seminary as a young person needing something to eat and a place to sleep, no doubt wanting to learn, and he became a pastor, a faithful person, but he was better at running a bookstore than a church. The man who took his place came right out of lay work as an adult and was trained in the seminary by an extension method. It wasnt very long before the number of people that had theological education made accessible to them by extension were able to outvote all the existing pastors. If that political fact had not been true, our experiment would have been voted out of business, you can be sure of thata deadly reaction from the cultural momentum of our traditional system of residential schools. That momentum has erased progress in this area all over the world.

Ralph D. Winter 13 Thus, there is a great deal of resistance to change along these lines. Not just resistance from existing pastors who studied in traditional fashion. Most of our theological schools around the world dont have any professors who got their theological degree in an extension mode. Count them on your fingers; I dont think you need any fingers at all. Here is an example. I was visiting Gordon-Conwell. This was before the founding of the Ockenga Institute which reaches off campus. I had for years been in touch with Harold Ockenga, and while I wasnt one of his closest friends, he was one of the most respected people in my life; and I many times over thirty yearsfrom the time I was a teenager evenwould write him a letter and send him a self-addressed postcard and he would give me an answer to a tough question. I really appreciated that. So we sat in the refectorythe good old Catholic name for the cafeteriaand as we sat across the table he said, Ralph, tell me what you mean by extension theological education. What would it look like if we were to go that route? You can imagine the exhilaration that flowed through my veins in that moment. I said, Well, look, over the years, Gordon-Conwell has pumped hundreds of wonderful, Evangelical pastors into the veins of the Presbyterian USA denomination. I said, Over a period of time you are going to have an influence on the whole denomination. But notice how slowly that is going. Suppose you put out 100 new ministers into a denomination of 18,000 ordained pastors each year. After ten years youve replaced only 1,000 of the 18,000. But, I said, look at it from my experience back in Guatemala. The real leaders, the gifted people that God could readily utilize in a pastoral capacity, are right there in those churches. You go to the 12,000 congregations, youll find at least an average of three people in each of those congregations who, with the proper theological training, could be ordained and could do a better job than the person who is in the pulpit. And I said, Stop and think: within four or five years, you could flood the denomination with your people. There would be no way to stop this influence. You could enroll, in one year, 10,000 students to start with. Well, good old Ockenga, brilliant, competent, faithful servant that he was, he could not digest that. A similar event took place at my brothers home here in Pasadena. He was very close to David Hubbard, President of Fuller, and to some of the others

14 The Largest Stumbling Block to Leadership Development in the development dimension at Fuller. He invited Dave Hubbard and me and four or five others down to the house one evening shortly after I came to Fuller from Guatemala. And (now, this is years earlier than my conversation with Ockenga) David Hubbard asked the same question: After all this talk about principles and theory and distant places, what would Fuller actually look like if we were to go that route? Probably I wasnt as cautious and careful and thoughtful and wise as I tried to be when I talked later to Ockenga. I said, Well, Dave, it wouldnt be any problem to explain this. First of all you would shut the campus down and you would establish maybe 28 extension centers in Southern California alone, and enroll probably 8,000 people, and so on. I couldnt even get into the second paragraph. What I said was perfectly possible. What I was saying was perfectly uninteresting. Fuller was intent on being conventional. What was good for church leadership had become a question of what was good for the establishment of a conventional school. Well, they did finally make some moves when Robert Munger came on the faculty two or three years later. He also had similar interests. He was very much a man of the church, and he was very eager for the seminary to make a contribution to the church. He probably more than any other person, certainly not I, helped Fuller into an extension mode, but after ten years in that mode they still would not give a degree to somebody who studied in Seattle. Even after they finally got into extension, one of the students in Seattle (which was one of Fullers extension sites) took all the right courses and without the registrar noting it qualified for an MA in Theology. I myself went up to Seattle to teach. Nobody but a kosher Fuller professor was sent to teach. All the same textbooks, everything; you couldnt possibly say that it was a deficient process. But when a person up there, inadvertently to the schools expectations, took all the courses she needed and then asked for the appropriate degree, there was great consternation back home. I was in the faculty senate at the time, just eight people: two from each of the three schools, the registrar, and the president. The registrar said, This is ridiculous. We cant give degrees to people who studied someplace else. I remember the great New Testament expositor, George Eldon Ladd (he was one of the two representatives from the school of theology), I remember him

Ralph D. Winter 15 pounding the table and saying, No one will ever get a degree from Fuller who doesnt come and study here in Pasadena on this campus! He would exclude even the people who would come right to the campus in the evening program to study, because they were not the proper kind of people. They were older people, not recognizably the right age. They were more intelligent, they were more experienced, stable Christians. I mean, you cant expect those people to be ministers, can you? You dont want them to get a degree, do you? Youve got to keep them out of ordination. Thats conventional wisdom. Now, by the way, 30 years later, you can get an MDiv degree from Fuller without ever leaving Seattle. But why have we been so slow to come to this? There was no reason they couldnt, except, wellthis is a pervasive problem in human societywhen the means to an end becomes the end, you are in big trouble. Remember, all of us here represent means: schools, schools that are set up to provide a certain service. Princeton Seminarys catalog says, We exist to serve the church. I think thats an honest statement, but it is not accurate. Princeton Seminary has other goals that it has to deal with. Intermediate goals, sure, but intermediate goals are the worst enemy of the real goals if you cant see beyond those intermediate goals. They have the intermediate goal of paying all those professors. That means they have the intermediate goal of getting enough money in, not only in tuition but in donations. They have a lot of things to do to keep alive and to keep going and to keep their building program in mind and their Speer library and all that vital stuff. Theyve got enough to think about without thinking about the church. Now, they probably do think about the church some of the time, but this recent book (Being There), which highlights one of the mainstream seminaries, gives you one of the most dismal views you can imagine. I just blanch at the thought. I cant imagine Christian Century even publishing their review (of Being There) of what actually goes on in such schools for whom apparently the means has become the end. The real end is out of sight. Years ago, long after I got to Guatemala, Jim and I had worked on our TEE program and we sold the idea to other missions in Guatemala, then to other countries. Then, an association of theological schools was formed in the northern region, which means seventeen out of twenty-one Latin American countries were in this association called ALET. I was the second executive director of that association. Our perspectives about extension were woven right

16 The Largest Stumbling Block to Leadership Development into the structure of that association (not like the ATS). That took me all over the place, to different countries. In those days there was very little resistance in the mission field to ideas that would nourish the church. I think missionaries, most of whom do not spend their full time in schools, are very much more alive to the possibilities of theological extension. Thats why our ACCESS conference theme this year, Global Access, is so important. We are talking about the global reality. Now that may shake us up just a little, because all these reviews, all these books are slavishly confined to the USA. In any case, as I and others went around to different countries, visiting these different schools, a great deal boomed into action. Eventually we were going around the world under the sponsorship of the Evangelical Foreign Mission Association (EFMAnow called the Evangelical Fellowship of Mission Agencies). Wagner went around the world with Ralph Covell. Covell and I went around the world the next year sowing the seeds of TEE. Wayne Weld, later a professor at North Park Seminary in Chicago, did his doctoral dissertation at Fuller on the development of the movement, and produced a hefty book entitled The World Directory of TEE. At the time his book was produced 100,000 people were studying for the ministry under what might have been 400 to 500 schools around the world. But then, while that early TEE movement to some extent is still there, I have often referred to it as collapsing. What our ACCESS society will do or can do about that collapse Im not sure. Im sure of what it could do. The major impediment which withdrew those schools from helping people into the ministry by extension was the fact that this pattern was not being followed in the United States. Why? To a great extent whats done in this country tyrannizes what can or cant be done in the mission field either near or far. So what can ACCESS do? Hold its head up and continue to expand into schools who reach out to real leaders and dont just wait for younger, immature students to come to them. We must make that pattern respectable in the United States.

Ralph D. Winter 17 Now, the other mission field I talked about, these burgeoning churches in Africa, Latin America, India and China,they dont even know how you spell seminary. They are not influenced by what seminaries will or wont do in this country. But in any event, the reason for the decline in TEE was simply that gradually the residential schools of the nonwestern worldabout 4,000 nowrealized they werent doing what was conventional in the USA, and gave up TEE in order to be proper. Then, of course, the degree-completion movement came into being. Again, it is not a movement that was the result of people getting down on their knees and praying, Now, Lord, are we really serving the church? It was a movement that was pressured financially. The anticipated decline of the 12 million 18 to 22 year-old baby boomers in college was predicted to drop in half. Schools, to survive, had to go off campus to replace that tuition. So many schools were scared to death they were going to go broke that the accrediting associations didnt say anything when they did finally begin to teach away from the campus. Now I understand from Dr. Oosting that the accrediting associations are beginning to take a bead and to shoot at these degree completion programs to make sure they increase the quality and time and all that up to the norm, and so forth. But, it is very crucial that the pattern is now well-established in this country. In fact, we fight not against flesh and blood. We fight against mammoth cultural forces: the degree-mania of our time, especially in Asia, the inflation of units, the redefinition of all kinds of things; but probably the worst of all is what I would call institutionalization, which replaces the end with the means. Whenever an institution of any kind becomes first concerned about its own existence that is the beginning of decline right there. I think, for example, of the welfare workers in Wisconsin. I was reading an article in the Los Angeles Times the other day which said that Wisconsin is making remarkable progress in getting people into jobs and getting them off welfare. Their biggest problem is not the people on welfare, but the people in the welfare offices who are not as interested in welfare people getting off welfare as they are keeping enough people on welfare so as to protect their jobs in the welfare office!

18 The Largest Stumbling Block to Leadership Development Now, translate that into the seminaries. The biggest problem with the seminaries is that they dont want what is needed most. The welfare workers can only stay in business if there are lots of people on welfare. They dont want people to go off welfare. They are the biggest single problem in the state of Wisconsin. The seminaries think they can stay in business only if they have residential students. And staying in business comes first. There are other ways that people can measure progress. The post office, for instance. There is some link between how much mail comes in and what the local postal workers are paid. I know that to be true, because they are so eager to get the business away from the other post office down the street! That could only be true if there is something in that for them. So the post office measures its success in part by how much the volume is. All kinds of institutions measure themselves by different things. But when an institution comes to the point when its leaders measure themselves by how many students are there or what their enrollment is, that defines a problem since thats only a means to the end. The real question is, whos there? Or more precisely, who is it that isnt there? Now, take John Wimber, a local boy here in Southern California, I knew him before he was famous in the Vineyard movement. He never went to seminary to study; he went to seminary to teach. And his movement has 200, 300, 500 churches, I dont know. Those people dont go to seminary. They should. Im the first one to say that what seminary has to offer would be very significant to his people. But somehow the access isnt there. On and on. We could say the same for many, many leaders in America today. The growing edge of the American church has had to learn to do without the seminaries. Not because the seminaries dont have something crucial to offer. Not even because they dont know how to offer it. It is because they have not decided to offer it to the right people. Ill give you a case in point. Not long ago the seminaries balked and screamed at the thought of offering a two-year degree. True or false? It is true. That was a tremendous, traumatic thing for them to offer a two-year degree, because they didnt want it to cut into their three-year degree. I remember sitting at dinner in the home of a professor at a certain seminary. I was praising the school for its downtown MA program in Missiology in the heart of a major city. I no sooner got half way into the sentence than he said, Yeah, but you cant get an MDiv on the basis of that program. You have to

Ralph D. Winter 19 come back to this campus and start from scratch if you are going to get an MDiv. He was protecting a certain program. I dont think his main concern was what could happen to those natural leaders down town. He was really primarily thinking about the means rather than the end. And on and on. You could find hundreds of examples of this. The University of Wisconsin during the Second World War was asked by the Navy to repackage all of their college courses for extension use, and the Navy would pay the bill. The University of Wisconsin is a very high level, high class, respectable school, but they didnt have any trouble doing that. Just like that, an entire college curriculum was now available to anyone in the Navy, anywhere. They just did it! But they drove a hard bargain. They demanded, in effect, When the wars over, every single book you still have in your hands will be burned, because we want to go back to our cloistered, hallowed on campus school system. We dont want to continue to be a benefit two and a half million students. How do you like that? Simply because they were paid to do it, they could do it. Theres nothing mysterious about extension technique. Technology and all that kind of stuff is great, but helping people that are out there, it is pretty obvious how to do it. You dont have to be a brain! It is the question of whether we want to do it, not whether we are able to do it. And what we do in this country has overwhelming impact upon schools around the world. Right now most of the schools around the world are going in the wrong direction following us!

Question Period
Question: How do you evaluate the view of some denominations about the professionalization of the pastorate as a requirement, for instance with an MDiv? What kind of effect does that have? Winter: It is like shooting yourself in the foot. Really. Thats the historical fact. Every single denomination in this country that has evolved a required formal, extensive graduate professional training for ordination is now going downhill. There are no exceptions in the whole world. In fact people have gotten the wrong impression about seminaries, joking about cemeteries, and so on.

20 The Largest Stumbling Block to Leadership Development The schools assume that whoever the students are, a good curriculum and pastorally experienced faculty will graduate good pastors. Rather, even a poor curriculum and pure scholars for faculty would graduate good pastors if highly gifted, mature Christians were the students! Seminaries have no policy of turning such people away; they simply dont make sure to give access to them which is something which ought to be their highest priority. Question: You have identified the problem. Whats your prognosis for the future? Are you optimistic or pessimistic? Winter: In this country it is a little different from what it would be in the rest of the world. Ive already described the fact that most of the growing Christianity of the world does not even know what a seminary is, so in a certain sense, dont worry about Christianity. It is going to take care of itself. This is the outrageous phenomenon! Most people think that weve got to send more missionaries and send more money just to keep Christianity from collapsing. It is almost the other way around! We could double our missionary force, and we could only slow down those church movements that would buy into our method of preventing real leaders from ordination. Im very optimistic about the church if we can refrain from preventing its real leaders from leading. However, I dont think theres much hope for these 4,000 schools in the socalled mission lands unless they can see beyond their intermediate goals. Question: Do you want to comment on the curricula being designed around the Great Commission as well as the Great Commitment? Winter: Since the average evangelical seminary is mainly talking about the Old Testament or the New Testament or church history at any given time remember, thats their three-fold core emphasisit is not very hard for that material to be interpreted in terms of global mission. This is what weve done in our 320 lessons that run all the way through seminary content. For example, weve been overjoyed to discover, right in the book of Genesis, 36 missiological issues. Normally, you know, people study Genesis in one school and missiology in another school, and when they study Genesis, they dont study the missiological issues of that narrative. When they study missiology, they dont study Genesis. The two things are separated out. But the missiological issues in the book of Genesis can well be integrated into standard curricula. I dont think it is very difficult.

Ralph D. Winter 21 But, on the other hand, it is very unlikely to be integrated in most schools for the simple reason that those who handle the Bible dont normally think in terms of global mission. I would just say, also, that in terms of optimism or pessimism, it is sort of like the New Testament situation where the Jews could be pessimistic about the expansion of their faith and wouldnt recognize the Greeks as being of the same faith. So they were pessimistic when they could have been optimistic. Later on, the Catholics were very pessimistic when they saw the breakaway of what was later called Protestantism. They were pessimistic when they should have been optimistic. We are in a similar situation today. We can cross the world, and we say, Whats going on? And some people are very pessimistic about the heresies and the abounding diversities and the confusion of the informal unbounded global Christian movement when maybe they should be very optimistic. So it is partly a question of what you are looking for, from what perspective. Like Jesus said about John the Baptists questionWhat did you go out to see? Question: Would you like to comment on the point that overseas the theological vacuum is being filled particularly by the Bible college movement and extensions of that movement? Winter: I wish it were true. It is true that there are 4,000 schools. We have a book produced by the World Evangelical Fellowships Theological Commission, listing 4,000 schools, at least 3,000 of these being in the non-Western world. And these schools have students, many young people. But, and here is the crucial point, many of them are more concerned to keep their enrollment up than they are to find and educateby whatever means necessarythe actual, real, mature, gifted leaders in their associated church movements. It is not a question of whether we think of humble Bible schools or well-endowed seminaries, the key question is whether or not they are offering access to the real leaders of their movement. However, even if they had nothing but proven, gifted leaders in their schools (which is highly unlikely if they are running daytime classes), even so their entire number of students is still only a drop in the bucket compared to the massive number of functional pastors running the churches, who cant make it to school because they are busy planting new churches, holding down bi-vocational jobs and families as well. For example, all the overseas schools

22 The Largest Stumbling Block to Leadership Development together enroll less than 100,000. But there are 2,000,000 functional pastors with no formal theological education. Thus, Im saying that the theological education one receives is not just valid if it is like what we do in this country. What we do in this country just wont fit in most situations overseas. Note that I have no problem at all with the socalled scurrilous Bible schools. In fact, I feel a little bit funny that this association, after 20 years, has sort of accidentally demoted a lot of schools because they didnt fit a particular monocultural pattern. We say you cant be an institutional member of this association unless you do certain things a certain way, which for the most part has very little relevance to the real world, much less the non-Western world. In that momentaryand I would think erroneousconclusion our association did, I feel, wound itself in terms of recognizing the validity of Bible training of many other sorts. But even if you take all of that into account, the ordaining force in most mission-related churches (which is a very substantial part of what we would call recognizable Christianity around the world), the ordaining requirements are such as to rule out people for ordination if they merely have the so-called scurrilous training. Theres always going to be one person who went off overseas to Columbia Bible College, say, came back with a proper degree, and from then on, all other education is no longer considered worthy, is demoted to secondary status. Probably the most remarkable use of Bible schools that I know of would be in Latin America by the Assemblies of God in their so-called night Bible schools. These night Bible schools, first of all, were, note, in the evening. That means they were accessible. As far as Im concerned, a night school is an extension operation. Distance, frankly, has nothing to do with it. Remember the CPA who lived next door to the seminary? Distance education would have solved his problem, but the distance in his case was not geographical. In any case, those night Bible schools fueled the church with an amazing amount of biblical knowledge and stature in the Word that enabled the people who had gone through those Bible schools to be elevated into the ministry over a long period of very careful selection. Thus, in the so-called Pentecostal movement very rarely is a man ordained who is the wrong man. In our move-

Ralph D. Winter 23 ment once formal schooling, whatever you call it, gets a hammerlock on who gets ordained in the church, then the church may say, Okay, we wont ordain anybody unless he or she goes to our formal schoolwe like higher standards. Once they make that fatal step, theyve ruled out most of the gifted people who could be leaders in the church. And thats what the Assemblies of God in Latin America did not do. And their movement is now so strong you practically have to be a Pentecostal if you are going to go to Latin America. Talk about pessimism and optimism, the mainstream churches that we think of as respectable churches in this country are not only half dead in Latin America, they are almost completely invisiblethey are overwhelmingly outnumbered! Theyre zany rare objects by comparison to the new mainstream of Latin America. The same would be true in slightly different form in most other parts of the world.

Further Comment on the Actual Track Record of Evangelical Educational Structures

ACCESS is a society of schools which have sought to educate at a distance. Our experience over the last 26 years has proven for any perceptive person that real education does not have to take place through classroom incarceration. We in ACCESS hold the key to an educating lifestyle that allows people both to learn and at the same time attend to the meaningful duties and challenges of real life instead of succumbing to the by-now culturally approved yearsupon-years spent in an artificial school world that is numbing and perverting. When, without blinking, we measure education by the number of years in school, when we say someone is more highly educated than someone else just because he has lost more years in the school world, we are very nearly totally confusing the means with the end. But all this is merely basic to the specific application of our topic. Several examples may illuminate this background in order for the foreground of the needs of church to be seen more clearly. Lets look first at Moody Bible Institute. It started out as a continuing education school in the evening for the thousands of adults who had been caught up in an immense revival of faith that swept this country and England in which Moody was a principal force. This vast revival produced the school,

24 The Largest Stumbling Block to Leadership Development not the reverse. For various reasons, however, the Moody Bible Institute soon transitioned into schooling young people during the day. It did not give up its continuing education component because its extension activities are substantial. It is just that the day-school activities are what people now think of when they think of Moody Bible Institute. I think that the transition was not unreasonable at the time. The older students at night wanted their children to be exposed to vital Bible teaching. And the teachers could not make a living just teaching in the evening. Furthermore, as a faculty was gathered subjects arose for discussion that may have been tangential. For example, for some years Moodys faculty was known for its mastery of a detailed countdown of eschatology. It is not that Moody has not performed a great service to the church. The fact that 157 Bible Institutes jumped into existence confirms the existence of the market which they served. But in many respects this vast Bible institute phenomenon became one huge mistake. Lets behold something similar: the costly transition of A. B. Simpsons even earlier school in New York City to todays Nyack College up the Hudson River. That occurred during a nearly full century in which the 157 similar Bible Institutes came into existence and then one by one marched out of existenceas Bible Institutes. In addition to the shift away from training adult leaders, I am convinced that a major mistake made by this entire Spiritually vital tradition took place when they turned attention to young peoplefor whom the secular world has a prescribed pattern for growing up. This second mistake was the assumption that the cultural norms of the secular culture could be ignored. Instead of adding Bible to what people had already learned or were learning in the public schools (as was and is the case of the evening adult students) the Bible Institute movement soon became a generally irretrievable replacement for a number of significant yearsthree or fourof secular school experience. It ought not to be a surprise, now 100 years later, that this grand experiment died, an experiment that once flowered and was first replaced by Bible Colleges, and then more and more by what are called Christian colleges, which do now finally adhere to the secular norms. But think of all that happened and did not happen during the hundred years of transition: the tens of thousands, yea hundreds of thousands, perhaps millions, of Evangelical youth who were given diplomas that would not admit them to

Ralph D. Winter 25 further education or to the professions, Congress, whatever! The Evangelical Movement has only recently begun to integrate Christian knowledge with secular standards and become a substantial force in the secular sphere of our society. A similar thing continues to happen in the realm of the seminaries. They, too, continue to pump out degrees that in the secular world are unintelligible or irrelevant or both. Pity the seminary graduate who would like to think that his three or four years of seminary will be as respected in the secular world as is a PhD from, say, Seattle Pacific University, which is one of only a handful of Evangelical schools yet offering a PhD. But this adds an important note. Seattle Pacific, and the Holiness tradition in generaladd in the Christian Church-Churches of Christ tradition, and yes, the Roman Catholic traditionthey did not go headlong into the offbeat pattern, the Bible Institute pattern. Seattle Pacific, Abilene, Pepperdine offered PhD degrees long before the Calvinistic Bible Institute pattern yielded to that. Moody, for example, was one of the first institutes to exist but one of the last to offer a regionally accredited BA degree. How long will it be for Moody to offer a PhD? The irony is that Wheaton College avoided the institute detour partly because of its early holiness influence, but has only recently decided to offer a PhD. Marvelously, and also recently, some major Evangelical seminaries themselves have begun to move toward the university pattern and offer a PhD, although most of them are still loath to give up their questionable MDiv detour. Now, all of this is an historical perspective on the shifting pressures of society and of the needs of society in regard to the structure and program of the schools. We do well not to underestimate the power of cultural traditions. If it took the entire Calvinistic Evangelical tradition a hundred years to make up its mind about the wrapping paper of its educational product, what will it take to analyze afresh the essential problems which it came into existence to address? The reason ACCESS is so potentially cogent is that although day-time schooling may be appropriate as a child-care mechanism for small children, or perhaps even for slightly older children, however the same kind of incarceration for young people and adults in day-time schooling massively replaces the possibility of significant participation in the real world. Years ago I defined extension education for myself very simply as that form of education which does not disrupt the students productive relation to society. Whether by night classes, weekend classes, vacation classes, part-time classes, internet activities, or whatever, if it is

26 The Largest Stumbling Block to Leadership Development possible for a student to get on with life, to gradually support his existence by giving back to society something for his own support, then the ACCESS ideal has been achievedas a procedural goal, at least.

Challenges of Achieving the Millenium Development Goals (MDGs) in Uganda

Will Kaberuka
Abstract*

uring the United Nations (UN) Millennium Summit meeting that was held in September 2000, the UN member states agreed on a set of eight time- bound and measurable goals called the Millennium Development Goals (MDGs) that are to be achieved by the year 2015.These goals aimed at combating poverty, hunger, disease, illiteracy, environmental degradation discrimination against women and developing a global partnership for development. Countries all over the World are striving to achieve these goals by the set time amidst a number of challenges. In Uganda, progress towards achievement of these goals by the set deadline is somewhat slow with some of the goals not anywhere near being achieved. The purpose of this paper is to document the successes that have been registered and the obstacles that have contributed to the slow achievement of some of the MDGs in Uganda. The paper reveals that though Uganda is on track towards achieving most of the goals, a lot more still needs to be done if the targets for all the MDGs are to be fully achieved by 2015.

Introduction
The Millennium Development Goals (MDGs) are eight international development goals that 192 United Nations member states and at least 23 international organizations agreed upon to achieve by the year 2015(http://www. undp.org/mdgs/).

A number of abbreviations and acronyms are used throughout this paper. A key to these abbreviations is found at the end of the article on page 56.

27

28 Challenges of Achieving the Millenium Development Goals They were developed out of the eight chapters of the United Nations Millennium Declaration (Values and principles, peace, security and disarmament, development and poverty eradication, human rights, democracy and good governance, protecting the vulnerable, meeting the special needs of Africa and strengthening the United Nations (http://en.wikipedia.org/wiki/United_Nations_Millennium_Declaration). The heads of State gathered at United Nations Headquarters in New York from 6 to 8 September 2000, at the dawn of a new millennium, to reaffirm their faith in the United Nations and its Charter as indispensable foundations of a more peaceful, prosperous and just world (http://www.un.org/millenium/declaration/ares552e.htm). The World leaders resolved to work towards a word in which developed and developing countries work in partnership for the betterment of all mankind. This vision was presented in a framework the MDGs charter, and Uganda committed itself to work towards the realization of these aspirations.

The Millennium Development Goals

The eight goals set out in the charter and agreed upon are: Goal 1. Eradicate extreme poverty and hunger Goal 2. Achieve universal primary education Goal 3. Promote gender equality and empowering women Goal 4. Reduce child mortality Goal 5. Improve maternal health Goal 6. Combat HIV/AIDS, malaria, and other diseases Goal 7. Ensure environmental sustainability Goal 8. Develop a global partnership for development Measurable targets to be achieved by the year 2015 were set for each goal and appropriate indictors selected in order to monitor progress for each target. In case of Uganda, the MDGs were in line with the Governments Poverty Eradication Action Plan (PEAP) which had been launched in 1997 as the overarching policy frame work for achieving economic development. Indeed by the time the MDGs were launched in September 2000, significant progress had been

Will Kaberuka 29 registered in areas such as eradication of extreme poverty, UPE, gender equality and women empowerment and HIV/AIDS. Although UNDP is supposed to have been appointed the track keeper for progress that each country makes towards the attainment of the set goals (UNDP, 2007), little has been made in systematically documenting Ugandas progress, obstacles met and how these are to be overcome; yet the deadline for achievement of these goals is only four years away from the set deadline. This paper, therefore , sets out to explores the progress that Uganda has made, obstacles met and suggestions for the way forward are made so as to achieve the set goals. The paper relied mainly on secondary data from a range of sources which included Government and United Nation reports, Internet, Journal publications and the Press.

Progress in Achievement of the Millennium Development Goals

Introduction
With only four years left to 2015, the deadline for achievement of the MDGs, global progress towards reaching the goals has been uneven. So far there are significant advances together with important set-backs. Every region faces particular challenges but has the opportunity to work together in order to achieve the MDGs. Although there is a long way to go, the goals are achievable with global political support, strong partnerships and coordinated efforts. However, if some trends persist, some of the goals will be very difficult to reach (http://www. undp.org/publications/MDG_Report_2008_En.pdf ). The major countries that have been achieving their goals include China (whose poverty population has reduced from 452 million to 278 million) and India due to clear internal and external factors of population and economic development (http://www. undp.or.ug/mdgs/25 . However, areas needing the most reduction, such as the Sub Saharan Africa regions have yet to make any drastic changes in improving their quality of life. In the same time as China, the Sub-Saharan Africa reduced their poverty by about 1%, and are at a major risk of not meeting the MDGs by 2015 (http://www.undp.or.ug/mdgs/25). Fundamental issues will determine whether or not the MDGs are achieved, namely gender, the divide between the humanitarian and development agendas and economic growths, according to the Overseas Development Institute (http://en.wikipedia.org/wiki/Millennium_Development_Goals).

30 Challenges of Achieving the Millenium Development Goals

Uganda
Ugandas country profile
The Ugandas population has grown rapidly since independence in 1962, when it was approximately seven million (http://www.undp.or.ug), to more than four times to date (Table 1). Like many other African countries, the population is predominantly young, with roughly half of the population under 15 years of age and more than one-fourth between the ages of 15 and 29 (http:// www.undp.or.ug). In addition, Ugandas birth rate which stands at 47 per 1,000 population is more than twice of the world average of 20 per 1,000 population; and the death rate of 13 per 1,000 population is also higher than the world average of 8 per 1,000 population. Life expectancy in Uganda of 50 years, while higher than or similar to that of most neighbouring countries, is below the world average of 69 years (Population Reference Bureau, 2009). Other country profile parameters and demographic facts for Uganda are shown in the Table 1.
Table 1: Summary of Ugandas country profile and demographic facts.

Source: http://www.undp.or.ug and Population Reference Bureau, 2009

Total population (millions) Surface area (sq. km) GDP per capita (PPP US$) GDP growth (annual %) Human Development Index (Rank 1 - 177) Life expectancy at birth (years) Population below PPP $1 per day (%) Net enrolment ratio in primary education (% both sexes) Carbon dioxide emissions per capita (metric tons) Unemployment, total (% of total labor force)

30.7 241,038 1,519 5.3 145 50 31 86 0.0651 3.2

Will Kaberuka 31

Ugandas status and challenges in achieving the Millennium Development Goals

Goal 1: Eradicating extreme poverty and hunger

The Poverty Eradication Action Plan (PEAP, 2004) defines poverty in terms of low incomes, limited human development and powerlessness (MoFPED, 2004 p. 18). Currently about 31% of the Ugandan population lives below US$1.00 per person per day and 20.4% of Ugandan children go to bed hungry (see the Appendix ). The following are some of the challenges hindering the achievement of this goal. Slower growth in Agriculture as compared to other sectors Over 80% of Ugandans derive their livelihood directly from agriculture and 30.8% of Ugandas Gross Domestic Product is from Agriculture (MoFPED, 2004, p. 16) yet agriculture continues to face constraints both locally and internationally. Farmers are faced with a problem of inappropriate technology which affects their productive potential. For instance among all the major sectors of the countrys economy, agriculture had the slowest growth rate averaging 3.8% per annum between 1990/91 and 2002/03 as compared to the Industrial and Service sectors whose average growths were 10.4% and 7.5% respectively per annum between 1990/91 and 2002/03 (MoFPED, 2004, p. 31). Therefore low agricultural productivity poses a big challenge to food security in Uganda. It is compounded by factors such as declining soil fertility, poor land management, crop diseases, and unreliable rainfall (UNDP, 2007, p.15);these are compounded by limited public financing of the Agricultural sector which is hardly more than 4% of the national budget. Declines in farmers prices Ugandas terms of trade have been declining since the coffee boom in 1994. There have been very dramatic falls in the price of several export crops. Overall, the terms of trade declined by about 10% between 2000 and 2003 (MoFPED, 2004, p.16). Furthermore the devaluation partially shielded cash crop producers from declining terms of trade and produced an increase in the price of tradable goods relative to the price of food. Hence those farmers who depend on selling food crops saw a drop in the real price they were receiving.

32 Challenges of Achieving the Millenium Development Goals Income diversification and population movement in the context of agricultural slowdown and insecurity Households throughout Uganda are diversifying into a wider range of activities. For the particular household, this is usually income-enhancing. But as new people enter a sector, prices for the output of that sector will fall, and incomes per capita within that sector will fall if the outputs of the sector face inelastic demand (MoFPED, 2004, p. 16). According to the PEAP (2004) people have moved into sectors of production that serve local markets and as a result, prices and incomes per capita in the non-agricultural rural sector appear to have fallen. People with a non-agricultural enterprise are usually better off. But if everyone starts up such an enterprise, then there will be excess supply and prices will fall. This notwithstanding, the escape from absolute poverty lies in the diversification of the economic base (Lawson, et.al.,2003). Insecurity A politically insecure region is hostile for investment and hence growth. In Uganda some areas, such as the East, have experienced an increase in insecurity-related poverty, partly because there has been distress migration into the East from disturbed parts of the North (MoFPED, 2004, p. 115). The northern and north eastern regions of Uganda have been locked up in serious poverty due to the Lords Resistance Army (LRA) war and cattle rustling by the Karimojong warriors for over two decades. Low levels of education Only 4% of the people in Uganda reach tertiary Institutions (http://www. undp.or.ug/resources/45). This means that they are the only people who get the required skills to work in the service industry leaving the rest of the population battling low paying un-skilled labour jobs. Natural disasters Natural disasters such as floods (in Teso region and other parts of the country), hailstorms and more recently landslides (in Bududa and Kabale districts of east and western Uganda respectively) have contributed to poverty and hunger in Uganda. In Bududa district land slide, it is estimated that over 80 people were buried alive by the landslides (The New Vision, March 3, 2010, p. 1). When such calamities happen they destroy crops and property; displace

Will Kaberuka 33 people and also eventually lead to diseases outbreak at the place of resettlement. Generally peoples source of livelihood is shuttered so they have to rely on the food aid from government, NGOs and well-wishers as is the case currently in the Bududa district. This food is never sufficient. High fertility rates Currently the total fertility rate in Uganda is 6.9 (Population Reference Bureau, 2009). This means that a Ugandan woman who lives through the childbearing years produces about 7 children on average. The high fertility rates directly contribute to rapid population increase. Currently the population of Uganda is over 30 million (Table 1). Poorer households tend to have more children and therefore their assets are subject to greater subdivision across generations. A high fertility rate, even if constant, tends to cause increased inequality among households over time, as high fertility is associated with relative poverty and households with high fertility have to subdivide their assets at a higher rate than households with lower fertility (MoFPED, 2004) Morbidity and mortality among the productive population Some studies have found HIV/AIDS susceptibility to be correlated with poverty, for instance according to the PEAP 2004, the illness, or death of a productive adult is likely to lead to loss of income as well as often absorbing expenditures for health care and funerals, further impoverishing the affected households (MoFPED, 2004, p. 162) Polygamy Often polygamy has the effect that instead of investing in physical assets or childrens education, the household head invests in marrying more women and in due course more children. In the next generation, the increased size of the husbands family means that less children will go to school and also there are fewer assets for each child to inherit hence automatic poverty. Corruption It is estimated that over 60% of funds and other resources do not reach their intended destinations (http://www.globalaging.org/resources/copenhagen/ bishop.htm). Due to this, people do not receive services for instance in agriculture which leads to low agricultural out put and thus poverty and hunger. Even

34 Challenges of Achieving the Millenium Development Goals those in the service delivery sector do not get their remunerations. This exacerbates poverty levels. In addition, the anticorruption institutions are too weak to maintain a holistic approach in the fight against corruption. There is also a problem of limited resources to engage undercover agents (spies) to detect corruption and conduct inspection (The New Vision ,October 5, 2009, P. 6). Brain drain The developed world has skillfully succeeded in attracting and retaining among others, the best students, doctors, nurses, teachers engineers, lawyers and mechanics from Uganda. This is a big problem to a developing country like Uganda. Instead of such trained personnel offering those skills to develop their country, they migrate to the outside world looking for better opportunities. And yet What Uganda needs most is the skill s of her citizens living abroad (The New Vision, February 6, 2010, p.11)
Goal 2: Achieving Universal Primary Education

Investment in education contributes to the accumulation of human capital, which is essential for higher incomes and sustained economic growth. Currently, 84% of Ugandan children are enrolled in primary school. The challenges of achieving Universal Primary Education in Uganda include: Inadequate facilities In Uganda ,the idea of Universal Primary Education (UPE) was conceived during the 1996 Presidential Elections Campaign and its implementation started in 1997 with the total enrollment 3 Million Pupils (MoFPED, 2004, p. 153). This was much before the United Nations thought of the MDGs whose launch was in the year 2000. Currently, the UPE enrolment is over 8 million pupils. Despite that increase in the enrollment figures, many schools still lack enough facilities like class rooms and furniture. A study for the Quality Enhancement Initiative (QEI) project 2009 conducted by Ministry of Education and Sports revealed that many UPE schools are under funded, understaffed and under facilitated (The New Vision, October 5, 2009, p. 22). The result of this is irregular pupil school attendance.

Will Kaberuka 35 Armed conflict Providing education in conflict areas is a serious challenge to government. An estimated one and a half to two million pupils were affected by conflict during 2003 in northern, north-eastern and some parts of western Uganda(UNDP,2007,p. 19).While displacement was most severe in 2003, the conflict in the north has persisted for 20 years now. Education delivery in northern Uganda remains heavily reliant on humanitarian agencies including UNICEF, World Food Programme (WFP), NGOs and faith-based organizations. Schools have been destroyed, supplies looted and there is a shortage of teachers. Many teachers and children have moved to more secure districts where they have further strained over stretched facilities and resources. This has created a shortage of accommodation for teachers and students, scholastic materials, classrooms, drugs, water and sanitation, and recreation facilities. In addition, the learning and effective participation of children in the classroom is also affected by their traumatic experiences. Moreover, UPE is not matched to the curriculum needs of traumatized displaced children (UNDP, 2007, p. 19). Effect of diseases especially HIV/AIDS HIV/AIDS and malaria have adversely affected the quality of education because many teachers are sick, which leads to frequent absenteeism. There are many HIV/AIDs orphans in school, some are HIV positive and yet others take care of sick family members. HIV/AIDS also contributes to rising dropout rates, absenteeism, repetition and poor academic performance, and overall poor quality education (UNDP, 2007, p. 21) Hygiene related problems There is a problem of lack of adequate hygiene facilities for the pupils. For example lack of sanitation facilities especially for girl pupils encourages absenteeism in school and shying away from attending lessons (MoFPED, 2004, p. 156). In some schools, boys and girls share pit latrines and this can be a discouraging factor especially for girls in as far as attending school is concerned. High rates of school drop out According to the PEAP(2004), out of 2,159,850 pupils enrolled in P.1 in 1997, only about 33% reached P6 by 2002 and 22% reached P7 in 2003(MoFPED, 2004, p.156). This is largely due to financial constraints at the household level, lack of interest, poor health and long distances to school (UNDP, 2007, p. 20).

36 Challenges of Achieving the Millenium Development Goals Findings from the household survey of 2005/06 show that only 38% reached Primary Seven, of the 1.8 million pupils enrolled in Primary One in 2000, only 685,000 pupils were estimated to be in Primary Seven in 2006, meaning that the rest dropped out of school along the way or repeated a grade (UBOS, 2006b). Explanatory factors for high drop out rates include poor quality of infrastructure, including the limited availability of instructional materials. Participatory studies suggest that costs including uniforms and the difficulty of providing lunch are also problems that may cause drop-out. Inadequate school hygiene and sanitary facilities has been shown to impact negatively on attendance and drop-out rates, particularly of girls (MoFPED, 2004) Education curriculum From the time of colonialists, education in Uganda has been geared to producing job seekers. The education system in Uganda does not encourage innovativeness among students to make them job creators (The New Vision, September 14, 2009, p. 11). Right from primary, students study with a view to looking for jobs after finishing university education. One rarely hears students saying they will create jobs for themselves after attaining University education. Vacational institutions which could provide an escape route were not popularized and hence quite rare. Inadequate funding A baseline study for the Quality Enhancement Initiative (QEI) project revealed that many Universal Primary Education schools are under-funded with a per capita expenditure per child per term less than 1 US dollar (MoES, 2009). Despite the 5 per cent increment given by government to civil servants including teachers, Uganda National Teachers Union says that that is not enough (The New Vision, October 5, 2009 p. 24). The dire need to invest in teachers in Uganda is paramount. A study conducted by Education International (EI) in December 2007 in six sub Saharan African countries of Uganda, Gambia, Kenya, Lesotho, Tanzania and Zambia reveals that for Uganda to meet the goal of UPE by 2015 there is need to raise the primary teachers stocks by 62.5%, an increase of 4.5% every year (The New Vision, October 5, 2009, p. 22). Inadequate/fixed primary education budgets in the face of increasing demands to improve access and quality has inevitably led to delays in the recruitment of more teachers, construction of civil works, procurement of consultancies and awarding of contracts as well as submission of accountabil-

Will Kaberuka 37 ity reports from districts. There is also a latent problem arising from delayed payment of salaries to primary school teachers (UNDP, 2007, p. 22) High teacher pupil ratio The teacher pupil ratio is still very high in some parts of the country especially Eastern and Northern regions and this has an effect on Universal Primary Education. For instance, in some schools of northern and eastern Uganda, the teacher learner ratio is at 1:90 far below the internationally recommended ratio of 1:40(The New Vision, October5, 2009, p. 22). Unqualified teachers Another problem facing the successful implementation of the UPE program in Uganda is that of unqualified teachers. According to the study conducted by Education International in December 2009 titled teacher supply, recruitment in retention in six sub Saharan African Countries, 14% of primary school teachers and 11% of secondary school teachers in Uganda are unqualified (The New Vision, October 5, 2009, p.24). Most of these teachers are found in rural and hard to reach areas where most Universal Primary Education (UPE) and Universal Secondary Education (USE) schools are found. Poor accommodation facilities The quality of accommodation for some teachers does not meet the minimum standards for hygiene. For instance in Northern and Eastern parts of the country, the average percentage of teachers accommodated is 36% with other areas such as Bududa and Kyenjojo having only 8% of the teachers accommodated (The New Vision, October5 , 2009 p. 22). This situation demoralizes teachers and thus the quality of output they deliver to pupils may not be at its best. Unmatched school enrollment The substantial increase in enrollment after the introduction of UPE has not been matched by an equivalent increase in teachers, classrooms and textbooks. This has negatively impacted on the quality of education all over the country. In 2003, the pupil/teacher ratio (PTR) and pupil/textbook ratio for P3-P7 were 58:1 and 3:1 for P3 and P4, respectively (MoFPED, 2004). . Pupil/ classroom ratios are still high, thus underscoring the need for improvement in infrastructure development. There are imbalances in the quality of teachers

38 Challenges of Achieving the Millenium Development Goals and their distribution; teachers in primary schools serving in rural and hard to reach areas are largely not well trained while others are not trained at all compared to teachers in urban areas (UNDP,2007,p.20). Limited participation from the community members Participation of local leaders and communities in the UPE programme is still limited; which impacts negatively on its sustainability. Enlisting genuine interest, motivation and participation of parents, local leaders and communities requires greater efforts in raising awareness and building local capacities through sensitization (UNDP, 2007, p. 22) Mismanagement of UPE funds The poor rate of absorption of UPE funds has affected primary education outcomes in several ways. For example, in some districts fewer classrooms have been built and fewer teachers have been recruited than were targeted within the planned period. As in several government departments, there is concern that UPE funds including grants are being mismanaged at the district level (UNDP, 2007, p. 22). There are also concerns that local governments fail to account in time for funds released to them, in contravention of guidelines provided in the Public Finance Act, the Treasury Accounting Instructions and the PAF. Although the government has tried to address this problem through encouraging monitoring of schools by the stakeholders such as the school management committees, community members including the Local Council, supervision of UPE programmes have been inadequate (UNDP, 2007, p. 22)
Goal 3: Promoting gender equality and empowering women.

This goal aims at eliminating gender inequality and women empowerment. Although some progress has been made, there are still a number of challenges as listed here below: Sex discrimination in child education In some households, particularly the not so well to do ones, parents often choose to take boys to school leaving girls behind when money is not sufficient to cover school expenses for both. Choices have to be made especially for education levels such as secondary and higher education, where the parent is

Will Kaberuka 39 required to meet the cost of education. Therefore, provision of preferential treatment to boys as opposed to girls in accessing education promoted by a traditional, social and cultural setting is partly responsible for some girls dropping out of school (UNDP.2007, p. 20) hence the gender imbalance in school attendances. Child marriages and bride price This is a big issue as regards girls attainment of education. Cultural practices such as bride price payment have been seen to affect the education level of girl children as some girls are forced to marry against their will. For instance, Aaca, (2004) reported that 76% of men attended secondary school and beyond while only 44% of women reached those education levels. A study done by MIFUMI on bride price reported a case where a girl was denied education by the parents in a bid to extract wealth from her through the bride price paid once she is married (http://www.mifumi.org/index.php?prgm=newsdetails&news_no=53). Therefore bride price seems to contribute to illiteracy among women. Sexual harassment Girl students sometimes face a problem of sexual harassment from the male teachers. This intimidates girls from attending lessons. Sometimes women seeking formal employment are sexually also harassed by their male bosses. Domestic chores Girl children are overburdened by domestic chores such as fetching firewood and water, garden work, and caring for their young siblings. Some parents especially in rural areas take their daughters as a source of labour. With that entire burden, the girl child is disadvantaged in as far as accessing education is concerned. Control over resources Womens lack of control over resources is the major cause of their poverty. Women deprivation is rooted in negative cultural practices at the household level and history that deprived them of key resources, especially land (UNDP, 2007, p. 29) The burden of care Investment in social infrastructure has a direct linkage to increased productivity, especially for women. Provision of infrastructure relieves women of the burden of fetching water, collecting firewood and looking after the sick among

40 Challenges of Achieving the Millenium Development Goals others. According to UNDP (2007) men spend about one hour more per day than women on economic activity while women on the other hand spent about 9 hours per day on care labour activities. The wide disparity between males and females in terms of time spent on care labour activities is a reflection of the productive time lost by women which makes them more vulnerable to poverty (UNDP, 2007, p, 31). Low wage employment for women A study conducted by UBOS (2003), revealed that women participate less in the labour market than men, and womens wages have been found to be significantly lower than mens. The same study adds that in 2003, 51% of employed women had wages of 40,000 per month or below, compared to 44% of their male counterparts. This may be partly due to the difference in average educational status, or it may reflect labour market institutions that discriminate against women. It has often been found that women work longer hours than men, when domestic tasks are considered. Recent work on the household data found that men had slightly longer working hours than women on economic activities. Women are particularly disadvantaged because of the lower earnings from employment compared to men. This may be a reflection of discrimination in wage structures due to the nature of employment and level of education as noted earlier on. The low levels of education and lower earnings make women more vulnerable to poverty (UNDP, 2007, 30). The wage gap between men and women is illustrated in table 2. Table 2: Wage differentials between men and women. Sex Male Persons employed in non- Wage Earners agricultural Sector (Employees) 1,745,692 930,654 Percent 53.3

Female

1,023,389

363,759

35.5

Source: UNDP, 2007, p. 30

Will Kaberuka 41 Low representation of women in parliament The 8th Parliament of Uganda comprises 217 Constituency Representatives, 80 District Woman Representatives, 10 Uganda Peoples Defense Forces Representatives, 5 Representatives of the Youth, 5 Representatives of Persons with Disabilities, 5 Representatives of Workers, and 13 Ex-officio Members (http:// www.parliament.go.ug). Out of the total number of members of parliament, only 99 are women, 79 of whom are District Woman Representatives, 14 directly elected women parliamentarians and 6 special interest representatives (http://www.wougnet.org/parliament.html). Table 3: The composition of Ugandas 8th Parliament Group Constituency Representatives Women District Representatives Uganda Peoples Defense Forces Males 198 8 Females 14 80 2 1 1 2 2 102 Total 212 80 10 5 5 5 10 327

Youth Representa- 4 tives Persons with Disability Workers Representatives Ex-Officials Total 4 3 8 225

Source: Compiled by the author from the Website of the Ugandan Parliament

This therefore implies that women constitute about 30% of the members of parliament. This disparity is also mirrored in the cabinet, where there are only 16 females out of 66 ministers.

42 Challenges of Achieving the Millenium Development Goals

Goal 4: Reducing child mortality

Currently 7.6% of infants and 13.7% children die before their first and fifth birth days, respectively. The causes for these high child mortality rates are discussed below: Diseases More than 70% of almost 11 million child deaths(worldwide) every year are attributable to six causes namely diarrhoea, malaria, neonatal infection, pneumonia, preterm delivery and lack of oxygen at birth (http://www.unicef. org/mdg/childmortality.html). In addition, some of the deaths occur from illnesses like measles, malaria or tetanus while others result indirectly from marginalization, conflict and HIV/AIDS malnutrition, lack of safe water and sanitation (http://www.unicef.org/mdg/childmortality.html). In Uganda, the direct causes of infant mortality include malaria, diarrhea, HIV/AIDS and acute Respiratory Infection (MoFPED, 2002, p. 2). If these diseases cannot be controlled then infant Mortality rate can not be reduced. In this case, therefore, there is a need for more studies on these diseases, need for more medical personnel and more medicine to be taken to rural places. Malnutrition The strongest foundation of baby health is nutrition, and the best food for newborns is breast milk. Breastfeeding protects babies from diarrhoea and acute respiratory infections, stimulates their immune systems and improves response to vaccinations, and contains many hundreds of health-enhancing molecules, enzymes, proteins and hormones (http://www.unicef.org/mdg/ childmortality.html). In Uganda only 60% of the infants are breast fed exclusively for the first 6 months (UBOS, 2006 p. 157). Therefore malnutrition is an underlying factor of many childhood illnesses and contributes to around 34% of under five mortality in Uganda (MoFPED ,2002, p. 20). Poor family care practices About 80% of health care in developing countries occurs in the home and the majority of children who die do so at home, without being attended to by a health worker (http://www.unicef.org/mdg/childmortality.html). The same source cites that proper infant feeding and breast-feeding are still not prac-

Will Kaberuka 43 ticed by many families leading to about 40% of child deaths, which could be prevented, with improved family and community care. Domestic Violence Domestic violence is a serious health problem as far as child mortality is concerned. This is because sexual and reproductive injuries can lead to miscarriages and abortions, low birth weight babies or still births. Untimely immunization Immunization of mothers and children can prevent morbidity and infant mortality caused by especially measles and tetanus. Unfortunately, the period 1995 2000 witnessed a significant fall in immunization coverage for both mothers and children (MoFPED, 2002, p. 4). When Children are attacked by such diseases they are likely to die. Unwanted pregnancies Unwanted pregnancies are usually common in adolescents, widows, the separated and single parents (MoFPED, 2002, p. 4). These unwanted pregnancies may lead to practices such as abortion and child neglect, for example dumping infants in pit latrines and garbage pits which are a common practice in Uganda these days. Too short birth intervals Uganda has the lowest registered median birth interval in Sub-Saharan Africa and this is an important cause of infant mortality. One out of four mothers has a birth interval lower than the critical 24 months needed for the mother to recover (MoFPED, 2002, p. 5). This has led to many Children being weak because of improper breast feeding and in other cases women breastfeed when they are pregnant. These conditions can not be favorable for infants to grow and are therefore a big challenge.
Goal 5: Improving Maternal Health

In Uganda for every 100,000 new mothers, 435 die while giving birth and 41% of the births are attended to by skilled health personnel (Appendix). The direct causes of maternal deaths are haemorrhage, infection, obstructed labour,

44 Challenges of Achieving the Millenium Development Goals hypertensive disorders in pregnancy, and complications of unsafe abortion. (http://www.unicef.org/mdg/childmortality.html). In addition, there are birth-related disabilities that affect many women and go untreated like injuries to pelvic muscles, organs or the spinal cord .Access to skilled care during pregnancy, childbirth and the first month after delivery is key to saving these womens lives and those of their children. Below are some of the challenges to the achievement of the goal: Limited access to emergency obstetric care Research shows the most important interventions for safe motherhood is to make sure that a trained provider with midwifery skills is present at every birth, transport is available to referral services and quality emergency obstetric care is available (http://www.unicef.org/mdg/childmortality.html). Unfortunately for Uganda this is not the case. Only 41% of the births are attended by skilled health personnel (Appendix). Home and unsupervised deliveries Home and unsupervised deliveries are more likely to cause complications and put the mother and infant at risk. Unfortunately, the proportion of unsafe deliveries has remained high and constant over the last ten years (MoFPED, 2002, p. 35). When women are not attended to and especially when one has a complication she may die in the process. This has therefore remained a challenge in controlling maternal mortality in Uganda. Domestic violence According to a discussion paper on infant Mortality rate in Uganda 19952000, domestic violence is a serious health problem causing injuries to thousands of women each year (MoFPED, 2002). Domestic violence therefore weakens pregnant women and this affects them during delivery. Sometimes, the unborn child is also affected resulting into birth deformities. Poor postnatal care After delivery, a mother is expected to feed well and have enough rest to rejuvenate the body. Unfortunately this is not the case with the most Ugandan mothers especially those in rural areas. As a result, many of them end up falling sick and others even die.

Will Kaberuka 45 Inadequate human resources There are inadequate human resources (in numbers and skills) particularly in the rural areas (UNDP, 2007, p. 42). Brain drain is partly responsible for the developing country like Uganda. Health workers are the cornerstone of solid health systems; the serious shortage of health workers across the world is recognized as one of the critical bottlenecks to reaching international health and development goals, including the goal of universal access to HIV treatment, prevention, care and support(The New Vision, February 6 , 2010, p. 11). Furthermore, inadequate funding for the sector, which has resulted into drugs and supplies stock outs.
Goal 6: Combating HIV/AIDS, malaria, and other diseases

HIV/AIDs It is estimated that about 1.2 million people in Uganda are suffering from AIDS and the HIV prevalence rate has stagnated at about 6.2% for the last three years (The Monitor, September 5, 2009). Prevalence of Tuberculosis is 561 per 100, 000 people (http://apps.who.int/whosis/database/). The reasons for the stagnated high HIV/AIDS prevalence are discussed below: -Increase in multiple sex partnersThis explains why HIV/AIDS is now highest in the older, married populations; a group that is currently not the target of the prevention programmes. Statistics show that those involved in multiple sexual partnerships constituted 24% of new infections in 2008(The Monitor, September 5, 2009,p. 10). -The abstinence, be faithful and use a condom (ABC) campaignThe ABC campaign does not emphasize the C aspect that is Condom Use. According to Maj. Rubaramira Ruranga, the founder of National guidance and Empowerment Network of people living with HIV/AIDS, too many organizations focus on Absitinence and Being faithful and not on practicing safe sex (The Monitor, September 5, 2009, p. 10). In addition there are some misconceptions: for example, despite a high awareness about use of condoms as a preventive measure (76.4 per cent for males and 83 for females) misconceptions and myths about condoms hinder their use in some districts (UNDP, 2007, p. 48).

46 Challenges of Achieving the Millenium Development Goals -Change of focusUganda was one of the countries that were recognized internationally for managing to slow the HIV/AIDs growth rates. Unfortunately this does not seem to be the case now. Part of the reason for this increase in the prevalence rates is a shift in the policy from focusing on prevention of HIV/AIDs to care and treatment of the disease. Dr. Baryomunsi Chris who is a member of the parliamentary HIV/AIDS committee compared the effort and resources going to antiretroviral drugs (ARVs) with the act of mopping a floor while the tap continues to run, an effort that while good does not actually solve the problem (The Monitor , September 5, 2009 p. 10). -Gender based violenceResearch has shown a direct relationship between gender based violence and HIV infections especially in young women. Gender based violence makes women especially the young ones not in position to demand that their partners use condoms and have less access to health and social services (The New Vision, September 14, 2009, p. 30). -Early indulgence in sexAbout 14% of men and women, aged 15-24 years reported that they had sex before the age of 15 while 63 % women and 47% men had sex before the age of 18years (The Monitor, September 5, 2009, p. 10). Because of early engagement in sex coupled with poverty, gender inequality, lack of information and preventive services, adolescents are exposed to the risk of HIV/AIDS. -Mismanagement of donor fundsIn the year 2006/2007, it is estimated that US $234 million from donors alone was injected into the HIV/AIDs fight in Uganda (The Monitor, September 5, 2009, p. 11). There is an evident problem of funds mismanagement otherwise the prevalence rates would not have stagnated as they have done now. Further more, out of 350,000 people in need of antiretroviral drugs (ARVs) only 170,000 are receiving because funds meant to buy these drugs are diverted to personal interests.

Will Kaberuka 47 -Limited access to servicesLimited accessibility to and affordability of services, particularly in rural areas, has negative implications on the utilization of the services. Awareness about preventive mechanisms of HIV/AIDS is limited to vulnerable groups such as people with disabilities (UNDP,2007, p. 48) and this ca be a hindrance to the achievement of this goal. -Human resource shortageThe shortage of human resources is a major constraint to scaling up antiretroviral therapy. This has been compounded by low salaries, lack of incentives and a ban on hiring new staff in the public sector. The costs of drugs and laboratory services remain high. The availability of antiretroviral therapy services is limited at the district and sub district levels, and the capacity for scaling up is inadequate (UNDP, 2007, p. 49) Malaria Malaria is the leading cause of morbidity and mortality in Uganda and is responsible for up to 40% of outpatients visits, 25% of hospital admissions, 14% of hospital deaths with a greatest burden in children under 5 years and pregnant wome(http://www.rbm.who.int). Although the government of Uganda has tried to reduce Malaria by, for example, increasing the coverage of anti malarial treatment and encouraging use of insecticide treated mosquito nets, malaria cases continue to rise in Ugandan population( http://www.rbm.who.int). Ineffectiveness of some drugs, theft of drugs, insufficient funding and mismanagement of donor/government funds are among the factors responsible for the high rates of malaria cases. Other diseases Other diseases such as diarrhea, pneumonia, tuberculosis among others still remain a challenge. These are further perpetuated by insurgencies and political turmoil for instance when there is insecurity like it has been in Northern Uganda; people have to flee to Internally Displaced Persons (IDPs) camps. In those camps the hygiene is very poor due to overcrowding so diseases like

48 Challenges of Achieving the Millenium Development Goals cholera, diarrhea, dysentery and respiratory diseases may emerge. People have no work; and so they get involved in sex and thus the rise of HIV/AIDS.
Goal 7: Ensuring environmental sustainability

This goal aims at protecting the environment including land area covered by forest; and halving the proportion of people without sustainable access to safe drinking water and basic sanitation by 2015. The challenges of achieving this goal include the following: Deforestation According to the National Environment Management Authority (2007, p. 63), the present level of Ugandas forestland is just about 20% of its value in 1890 as a result of deforestation. The major causes of deforestation are provision of wood fuel and clearing of land for agricultural activities. About 90% of the total populations who live in rural areas directly depend on firewood for their energy needs, and a big fraction of the urban dwellers depend on charcoal (NEMA, 2007). In addition, about 92% of Ugandas source of energy is wood fuel. It should be noted that by 1986, Uganda was already in wood fuel deficit by 2.7 million cubic metres. Additionally, bush burning during the dry season is also increasing the extent of wind erosion, especially in the eastern districts of Katakwi, Moroto and Kotido. Pollution Environmental pollution remains a serious concern to the environment. Pollution of water bodies as well as underground water by industrial waste and use of agricultural chemicals including pesticides and fertilizers is a big concern. Furthermore, solid waste and air pollution pose a big threat to environment sustainability in urban areas (NEMA, 2007). A total ban on plastic bags for conveyance of goods and liquids has been imposed in order to protect the environment (MoFPED, Budget Speech, 2009/10). Unfortunately this has not been implemented, thus they continue to be a source of heavy pollution to the environment.

Will Kaberuka 49 Dumping of used goods Uganda is still a dumping site for most of the second hand goods like refrigerators, computers and freezers. These goods pose a threat to the environment because of the gases they emit. For instance old refrigerators emit hydro fluorocarbon gases which are very dangerous to the environment as they lead to depletion of the ozone layer and eventually global warming effects. In a bid to protect the environment, the Minister of Finance Planning and Economic Development, in the 2009 Budget speech said, a ban is being imposed on old computers, freezers and refrigerators (MoFPED, Budget Speech, 2009/10). Unfortunately this was not effected hence such goods continue to be a source of pollution to the environment. Wetland reclamation Ugandas wetland resources cover 13 per cent of the countrys land surface (NEMA , 2007). The wetlands are however under increasing pressure of reclamation for agriculture, especially rice production. While no estimates exist as yet, several districts have reported an increased use of wetlands for rice production as a result of the current government campaign (upland rice growing) in Uganda. Although upland rice can be grown far away from wetlands, communities prefer growing it near or within wetlands. Continued overgrazing In cattle keeping areas like the cattle corridor, (Which extends from Moroto and Kotido Districts in the north-east through Lake Kyogas flat lands to Masaka, Rakai and Mbarara Districts in the south-west), degradation of pastures is caused by overgrazing of cattle, goats and sheep. The increase in both human and livestock populations in Ugandas dry lands over the last years is putting pressure on the land with intensive degradation occurring especially in watering points, along livestock paths and on hilltops (NEMA 2007, p. 62). In Uganda, except in the North, much of the cattle corridor is considered overstocked and seriously degraded with problems of vegetation loss and soil compaction. The end results of overgrazing include soil compaction, erosion, and emergence of low value grass species and vegetation with subsequent declines in the carrying capacity of the land and therefore low productivity. Therefore when there is continued overgrazing the loss of natural resources and biodiversity will keep on and also the runoff will keep contaminating water.

50 Challenges of Achieving the Millenium Development Goals Bush burning Pastoralists usually burn standing grass at the end of every dry season to as a way of minimizing disease spread (NEMA, 2007). This however, decreases soil organic matter, kills the living organisms that live in soil and increases volatilization of nutrients. Intense heat also causes soil particles to become repellent, causing rain water to run off leading to water erosion and the contamination of water resources (Muyomba, et. al, 2006). This is also a challenge to the reversing of the loss of natural resources and biodiversity. Land degradation This is evident in areas that have poor farming systems like mono cropping and also areas where mining of minerals is done. For example according to a case study done in Moroto district in North Eastern Uganda, open cast mining of metallic, non metallic, radioactive and rare earth minerals like gold, silver, copper and iron has had adverse impact on the environment(MoFPED,2003, p. 63).
Goal 8: Developing a global partnership for development

This goal aims at enabling developing countries to realize their development needs through ensuring good governance, proper debt management, improvement in exports and addressing the needs of landlocked countries. The following are the challenges that Uganda is facing with regard to this goal. High debt burden Ugandas current dependence on donor funds has implications for the sustainability of its external debt burden, as external loans currently account for approximately 40% of donor inflows in any given year (MoFPED, 2004, p. 41). According to the PEAP (2004), Uganda was the first country to qualify for the Highly Indebted Poor Countries (HIPC) debt relief initiative in 1998. According to UNDP Ugandas external debt is unsustainable as measured by the ratio of Net Present Value (NPV) of debt to exports of goods and services which was about 280% at the beginning of financial year 2004/05 (UNDP 2007, p. 73). This report further notes that this is far above the HIPC debt relief threshold for sustainability which is 150%. As at end of May 2009, Ugandas total debt stock stood at US$4 billion which included US$1.9 bil-

Will Kaberuka 51 lion as loans disbursed, US$ 1.6 billion in loans currently contracted but yet to be disbursed and half a billion dollars in loan guarantees (MoFPED, Budget Speech, 2009/10). This may hinder the achievement of global partnership. Comparative advantage of the economy Exports are only profitable if they reflect the comparative or competitive advantage of the economy. In Uganda, these advantages are largely in agriculture and agro-processing (MoFPED, 2004, pp. 48-49). Furthermore manufacturing in Uganda is likely to focus mainly on production for the domestic market. Thus, Uganda may face stiff international competition with countries that have high comparative advantage especially in the processed goods given that Uganda is also landlocked. Lack of funding from the Millennium Challenge Account The Millennium Challenge Account was expected to increase development assistance overseas by US$5 billion a year over current levels of foreign aid by 2006. However, funding levels never approached US$5 billion. Annual appropriations were US$ 1, 1.5, 1.75 and 1.75 billion in 2004, 2005, 2006 and 2007, respectively (http://www.one.org). Higher expenditure on private consumption rather than investment Ugandas expenditure on private consumption is higher than on investment (Table 4). This makes it not easy for her to compete with other countries that spend much on investment and thus being a challenge in developing a global partnership.

Table 4: Ugandas GDP expenditure as at 2004/5 prices Item Public consumption Private consumption Investment Net trade balance Expenditure as percentage of GDP (%) 14.2 76.0 23.2 -13.4

Source: http://www.undp.or.ug/resources/45

52 Challenges of Achieving the Millenium Development Goals Ugandas persistent negative trade balance Uganda has a persistent negative trade balance (see Table 5) which makes it hard for her to trade freely with other nations since it has to depend on foreign funds inflows.

Table 5: Ugandas External trade statistics: 2004- 2008 Trade Flow Imports Exports Trade Balance

2004
1,726.2 665.1 -1,061.1

2005
2,054.1 812.9 -1,241.2

2006
2,557.3 962.2 -1,595.1

Source: UBOS, 2007 Statistical Abstract. p.50

Conclusions
Uganda has made good progress towards achieving some of the MDGs, although more needs to be done if all are to be attained. With continued good policies, Uganda appears likely to achieve targets for Goals 1, 3, 6, 7 and 8, which respectively are to: eradicate extreme poverty; promote gender equality and empower women; combat HIV/AIDS, malaria and other diseases; ensure environmental sustainability; and develop a global partnership for development. Uganda may also be able to achieve Goal 2 (universal primary education) if more effort is made towards encouraging children to complete primary education. With improved policies, strengthened institutions, and additional funding, the country may also be able to meet the target for hunger. However, progress towards Goals 4 and 5 to reduce child mortality and to improve maternal health seem to be uncertain.

Recommendations
Although Uganda has tirelessly pursued the MDGs during the past decade, some challenges still remain an obstacle as discussed earlier. There is need therefore, to address these challenges. The following are some of the recom-

Will Kaberuka 53 mendations that Uganda can possibly use to improve on the pace of achieving some of the MDGs.

Recommendation One
There is need for Uganda to strengthen some of the already existing policies for a better realization of the Millennium Development Goals. Uganda has good policy plans, which only need strengthening, for instance the Poverty Eradication Action Plan (now called the Uganda National Development Plan), the Plan for Modernization of Agriculture, and Health Sector Strategic Plan among others.

Recommendation Two
Government should further increase the budget share of the agricultural sector since it is the main factor in the poverty eradication efforts in Uganda.

Recommendation Three
There is need to encourage female education as a means of reducing infant and maternal mortalities, teenage pregnancies and reducing the total fertility rate

Recommendation Four
There is need to adopt a multi-pronged approach to HIV/AIDS prevention and care to deal with gender and social cultural issues affecting access to and utilization of HIV/AIDS services.

Recommendation Five
There is need to address the issue of high population growth and management of the available resources all of which adversely affect outcomes of development interventions.

Recommendation Five
There is need for increased mobilization of resources to finance development activities, beginning with domestic sources. Ugandas tax to GDP ratio stands at about 13% compared to a sub-Saharan average of 18 per cent indicating that Uganda could mobilize more resources domestically.

54 Challenges of Achieving the Millenium Development Goals

Recommendation Six
Lastly, there is need to increase efforts to fight corruption, a scourge that has eaten into Ugandas moral fabric and reduces funds to development activities.

References
Aaca, R. (2004): The impact of bride price on the economic and social development of households in Kumi district. Undergraduate Dissertation Makerere Uni- versity, Kampala. Ministry of Education and Sports (2009): Quality Enhancement Initiative; Baseline Study. Ministry of Finance, Planning and Economic Development (2002): Infant Mortality in Uganda 1995-2000, why the non improvement? Discussion paper 6, August 2002. Ministry of Finance Planning and Economic Development (2003): Uganda Participa- tory Poverty Assessment Process; Poverty and Environment; A case study of Moroto District. Ministry of Finance Planning and Economic Development (2004): The Poverty Eradi cation Action Plan, (PEAP), 2004/5-2007/8 Muyomba W. and Zake J.Y.K. (2006): The impact of traditional land management practices on land productivity and soil quality in Nakasongola Rangelands, Unpublished paper. National Environment Management Authority (2007): State of the environment Report for Uganda, Kampala, 2006/07. Population Reference Bureau, (2009):The World population Data Sheet,2009. The Monitor Publication, September 5, 2009 No.230 (pages 10-11): Why HIV/ AIDS fight is at a standstill. The New Vision Publication, October 5, 2009 Vol.24, No.197: World Teachers Day, 2009 Supplement (pages 21-24) The New Vision, February 6, 2010 Vol.4, No.06. Health workers shortage a barrier by James William Mugeni

Will Kaberuka 55
The New Vision, March 3, 2010 Vol.25, No.44 Landslide buries villages, 80 dead. By vision reporters UBOS, (2003): Uganda National Household Survey 2002/2003; Report on the Socio- economic survey. Ministry of Finance, Planning, and Economic develop ment. UBOS, (2006a): Uganda Demographic and Health Survey, Macro international Inc. Calverton Maryland, USA. UBOS, (2006b) Uganda National Household Survey, Socio-economic Report, 2006. The New Vision Publication, June 12, 2009, The Budget Speech (pages 11, 12, 37, 38, and 40) UNDP, (2007) Millennium Development Goals progress Report, 2007

Internet Sources (March/April, 2010)

(http://www.undp.org/mdgs/) (http://en.wikipedia.org/wiki/United_Nations_Millennium_Declaration) (http://www.un.org/millenium/declaration/ares552e.htm) (http://www.undp.org/publications/MDG_Report_2008_En.pdf ) (http://www.undp.or.ug/mdgs/25) (http://www.undp.or.ug/mdgs/25) (http://en.wikipedia.org/wiki/Millennium_Development_Goals) (http://www.undp.or.ug) (http://www.undp.or.ug) (http://www.undp.or.ug) (http://www.undp.or.ug/resources/45). (http://www.globalaging.org/resources/copenhagen/bishop.htm)

56 Challenges of Achieving the Millenium Development Goals (http://www.parliament.go.ug) (http://www.wougnet.org/parliament.html) (http://www.unicef.org/mdg/childmortality.html) (http://www.unicef.org/mdg/childmortality.html) (http://www.unicef.org/mdg/childmortality.html) (http://www.unicef.org/mdg/childmortality.html) (http://www.unicef.org/mdg/childmortality.html) (http://www.unicef.org/mdg/childmortality.html) (http://www.rbm.who.int) (http://www.rbm.who.int) (http://www.one.org) (http://www.undp.or.ug/resources/45)

Abbreviations
AIDS GDP HIPCs HIV MDGs MoES Acquired Immune Deficiency Syndrome Gross Domestic Product Heavily Indebted Poor Countries Human Immune Virus Millennium Development Goals Ministry of Education and Sports

MoFPED Ministry of Finance, Planning and Economic Development NEMA National Environment Management Authority

Will Kaberuka 57 PAF PEAP UBOS UNDP UPE UPPAP Poverty Alleviation Fund Poverty Eradication Action Plan Uganda Bureau of Statistics United Nations Development Programme Universal Primary Education Uganda Participatory Poverty Assessment Process

58 Challenges of Achieving the Millenium Development Goals

Appendix (Key on page 60)

Indicator

GOAL

TARGET

Current Status

Eradicate extreme extreme Poverty Halve the proportion of Poverty and people living in extreme hunger poverty between 1990 and 2015 Hunger Halve the proportion of underweight, under-five year olds by 2015 Achieve Universal Achieve 100% enrolment of 6-12 year old children Primary into primary school by Education 2015

Proportion of 31% population living below US$1.00 per person per day Poverty gap ratio 8.7% Prevalence of underweight children Net enrolment in primary Literacy rate (1524yrs) Ratio of literate females to males Ratio of literate women to men, 1524yrs Ratio of girls to boys in primary schools Ratio of girls to boys in secondary schools Ratio of girls to boys in tertiary institutions Share of women in wage employment in the non agricultural Proportion of seats held by women in Parliament 84% 84 % 0.73 0.92 0.99

Will the Goal be Achieved by 2015? Likely

Potentially

Likely

Promote gender equality and women empowerment

Eliminate gender disparity in primary and secondary education, preferably by 2005, and at all levels by 2015

Likely

0.97 0.84 28.9

30 %

Will Kaberuka 59

137 per Unlikely 1000 live births Infant Mortality 76 per rate 1000 Proportion of 1 year 59.4 children immunized against measles Maternal mortality 435 Unlikely Improve Maternal Reduce, by three quarters, the maternal ratio health mortality rate by 2015 Proportion of births 41 % attended by skilled health personnel Halt, and begin to HIV prevalence 6.4 HIV/AID Combat reverse, by 2015, the rate among reduction HIV/AIDS, pregnant women already malaria and other spread of HIV/AIDS achieved; diseases Access to 24% malaria and contraceptives othersCondom use at last Potentially high risk sex Reverse loss of Degradation of Potentially Ensure environmental resources natural resources Environmental by 2015 sustainability Halve, by 2015, the Access to improved 67% Likely proportion of people water sources without sustainable access to safe drinking water Global partners Reduce Child mortality Develop a global partnership for development Strengthen partnership between rich and poor countries ODA, Market access, debt sustainability Likely

Reduce by two thirds, between 1990 and 2015, the under fivemortality rate

Under-five mortality ratio

60 Challenges of Achieving the Millenium Development Goals

Key

Likely: There is every likelihood that the target will be achieved based on the trends of the indicator in question and the time left to reach the target. The assumption underlying this rating is that there will be no reversal in the current trends. Potentially: There is room for improvement and the target will be met if all the necessary interventions/efforts are made. Unlikely: The target cannot be achieved in the remaining time even if more effort and the best of the available resources are ploughed in.

Children, The New Energy for 21st Century Mission

*

Bambang Budijanto
Introduction

he past decade has seen a significant awakening on the biblical and strategic importance and potential of children and youth as both objects of and agents for world transformation. A wealth of new initiatives and publications has raised awareness of the needs, the promise and the possibilities represented by this large, needy and receptive people group. Christian literature is welcoming the emergence of this new discourse with enthusiasm. Churches are being challenged to engage with children both inside and outside the walls of the church, especially those who live in poverty, oppression, abuse and exploitation. Increasing numbers books and other resources offer new and profound insights into the topics of children and childhood in the Bible, child theology, children and mission, and children and leadership.1 Toward the last part of the 1990s and early 2000s the Church witnessed the birth of several major initiatives, commitments and movements for and on behalf of Children, especially those who are at high risk. Among them were Viva networks for Children at Risk and their Cutting Edges Conferences, the Oxford Statement of Children at Risk in 1997, the Godly Play Initiative (1997), the Holistic Child Development Program in Penang, Malaysia begun in 2001, the Child Theology Movement which was also born in Penang, Malaysia in 2002 and followed by numerous Child Theology Consultations in many areas of the world, the Childrens Church Movement, Childrens Prayer Movements, Childrens Spirituality Conference in June 2009, the Transform World 4-14 window initiative planned for September 2009, and more.

Article taken from Emerging Missions Movements: Voices of Asia Compassion International, Inc. All rights reserved worldwide. Used by permission.
*

61

62 Children, The New Energy for 21st Century Mission Each of these movements and initiatives has grown significantly in the past decade. The Viva Networks have worked with more than 85 network initiatives in 40 countries, helping 1.2 million children. The Holistic Child Development (HCD) graduate program, begun in the Malaysia Baptist Theological Seminary in Penang, Malaysia in 2001, is now fully or partly adopted by and associated with some 120 seminaries in 65 countries globally. Of course, there is nothing new with Christians and Christian organizations caring for children in poverty and orphans. The Roman Catholic Church, Salvation Army and Organizations such Compassion International and World Vision have been caring for children in poverty and orphans for a long time. What is new though, with the awakening in the past decade, is a better understanding of the biblical significance of children and of Gods heart for children, including their role as signs of the Kingdom. There is also a much greater awareness of the receptivity of children and youth, and of their potential as a force for mission and transformation. And, there is more attention, responsiveness and commitment on the part of churches (and seminaries) to care holistically for children, and to tap into their capacities, abilities, promise and possibilities.

Biblical Stories
Awareness of the potential of children and young people have led many people to begin reading Scripture differently with the child in focus. Many passages, long overlooked, are found to include children in significant ways, often as important change agents, and often in roles where adults and even nations are influenced or transformed. While readers have often disregarded passages highlighting children, it seems that they have never been insignificant in Gods scheme of things. God has always had heart for children. And He has always had a high regard for the capacity of children to understand the faith, and viewed them as willing and gifted instruments for revitalization and renewal. A few instances will hint at the wealth of biblical material now being revisited.

The Young Slave Girl

Naamans servants went to him and said, My father, if the prophet had told you to do some great thing, would you not have done it? How much more, then, when he tells you, Wash and be cleansed! So he

Bambang Budijanto 63 went down and dipped himself in the Jordan seven times, as the man of God had told him, and his flesh was restored and became clean like that of a young boy. Then Naaman and all his attendants went back to the man of God. He stood before him and said, Now I know that there is no God in all the world except in Israel . . . (2 Kings 5:13-15) This surely is one of the great world mission passages of the Old Testament. Jesus made a reference to this story in his sermon early in his ministry days, delivered at his hometown, Nazareth (Luke 4: 47). The output of the counsel given by the young captive girl to Naaman and his wife was Naamans miraculous healing. The outcome of the healing was the acknowledgement by this great Aram Commander, that Yahweh is the only God in the whole world. This confession formed the core of the Israelites confession of faith (Deuteronomy 6: 4-6). And surely getting the peoples of the earth to have make the same Now I know! declaration that Naaman made, is even today what our missionary enterprise activity is all about. It would be great if we had the record of how this life changing experience and confession impact Naamans family, and on Ben-hadad II, the King of Aram, his vast army, and the people of Aram as a whole. Did it have an impact on the relationship and reconciliation between Aram and Israel? Considering Naamans position in the army, reputation in society, and his closeness to the King of Aram, it is possible to speculate that this holistic transformational experience impacted people beyond his immediate family members. Unfortunately we do not have such record at hand, but the author of the 2 Kings later recognized Naaman as a great man, courageous soldier, a man highly respected and the instrument in Gods hands. Through Naamans leadership God gave victory to Aram (2 Kings 5:1). An Israelite young captive girl initiated the whole episode. She had certainly acquainted herself with the things of God and the ministry Elisha was undertaking. The fact that Naaman, the second person in command in Aram listened to her the first place is remarkable. As Esther Menn notes, this narrative presents a sustained and ironic contrast between what appears big and important, and what appears small and insignificant.2 We do not know her name, her exact age, what happened with her parents and siblings when she was captured, or how long she served Naamans wife. the child in introduced

64 Children, The New Energy for 21st Century Mission simply as little, as if that is the one thing that matters, her smallness in the midst of everything might, powerful, and gross.3 Naaman and his wife listened to this young slave girl and seek permission from the King. The King of Aram elevated the little girls suggestion into something of an international crisis when he sought to turn it into an economic and political transaction, but he wisely chose to believe the information given by this young girl and encouraged Naaman to take the journey to Israel. If not for this girls spiritual insight and courage to counsel the great general, Naaman would have gone home the same person, with leprosy all over his body. If not for the compassionate determination of the little girl to see the great general of Aram experience holistic transformation, the enmity between the two nations, Aram and Israel might have deepened. Indeed who knows how many people and children might have died and suffered had there been war between them. The little girls knowledge and faith in Yahweh and her familiarity with the work of God through his servant, Elisha were two things which enabled her to significantly impact her nation and generation, even while she was still very young. Even living in a foreign land with a low social status and limited freedom, this young girl was able to make an impact that lead toward holistic transformation in the life of Naaman and his family which potentially creating reconciliation and peace between two hostile nations.

Josiah, the Greatest King and Reformer

Josiah was eight years old when he became king, and he reigned in Jerusalem thirty-one years. He did what was right in the eyes of the Lord and walked in the ways of his father David, not turning aside to the right or to the left (2 Chronicles 34:1-2). Neither before nor after Josiah was there a king like him who turned to the Lord as he did--with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses (2 Kings 23:25) Josiah became the 16th king of Judah when he was only 8 years old. The author of the 2nd Kings considered him a great reformer and the most committed King in Israels History. By the time he was 16 years old, he began to seek the Lord and commit to serve Him wholeheartedly. In the years that followed

Bambang Budijanto 65 Josiah purged the land of Israel and removed all the detestable idols from all the territory belonging to the Israelites (2 Chronicles 34: 3-7, 33). His walk with his God from a very young age allowed him to accomplish wonderful things for his people. During his reign he restored the temple of God and renewed the covenant between the people of Israel and God. He humbled himself and repented on behalf of the nation of Israel, igniting a significant spiritual revival among the people. The author of 2nd Chronicles sums up his greatest accomplishment: He had all who were present in Israel serve the Lord their God. As long as he lived, they did not fail to follow the Lord, the God of their fathers (2 Chronicles 34:33).

Saving The Day

There are many biblical accounts of God using children and young people to save the multitudes and even nations in very critical times in history. The story of the young and relatively unknown David defeating Goliath and saving the nation in one of Israels most humiliating days is one great example. If it was not for David, Israel would have fallen into the hands of the Philistines. Saul replied, You are not able to go out against this Philistine and fight him; you are only a boy, and he has been a fighting man from his youth. (1 Samuel 17:33) Another teenage orphan girl in captivity, Hadassah or Esther, who selflessly and courageously saved her people from extinction, continues to be remembered by the Jews even today, as they celebrate the Purim (Esther 9: 29-32). In the New Testament, as God uses a young boy with five loaves of bread and two small fish to feed five thousands men (excluding women and children) he illustrates compassion for the needy and makes a resounding statement about faith and resourcefulness. Another of his disciples, Andrew, Simon Peters brother, spoke up, Here is a boy with five small barley loaves and two small fish, but how far will they go among so many? (John 6:8-9)

66 Children, The New Energy for 21st Century Mission

Children Welcomed and Deployed for Service

Such biblical examples of God deploying children in His service could be repeated at length. Moreover reading Scripture with the child in focus shows vividly that God values children, accepts their worship, and doesnt hesitate to deploy them to stimulate faith and obedience in children and adults alike. For example, The story of Samuel gives a picture of God speaking directly to a child (1 Samuel 3) and then through him, demonstrating that God does not use only adults. Jesus own spiritual growth as a boy of 12 years involved partici pation including interacting, listening and asking questions among the teachers in the temple courts in Jerusalem. Jesus underscored the ability of children to comprehend spiritual matters when he praised God the Father for revealing such truths to little children (Matt.11: 25) Jesus rebuked the chief priests and teachers of the law for question ing childrens participation in worship and their perceptive recognition of Jesus as they sang Hosanna to the Son of David quoting from Psalm 8 From the lips of children and infants you have ordained praise (Matt.21: 16 cf.Ps.8: 2). Surely children are both present and prominent throughout Scripture, and fully a part of Gods redemption and redeeming plan. Many people view children with a perspective of the future as if they are persons in the making. The Bible however, sees children and youth as full and complete person both now and in the future. God relates, engages and uses children in many of the same ways he uses adults. It may be argued that Children have even better capacity than adults to relate to and engage with God. Indeed, Jesus asked the disciples to learn from children on how to relate to the truth, I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it. (Luke 18:17)

Bambang Budijanto 67

The Stories of Children of Transformation

It is not only in biblical times that God has deployed children as his willing instruments. Throughout Christian history God has always used children. In the great historical revivals of John Wesley, Jonathan Edwards, D.L. Moody, the French Huguenots and others, children played significant roles as active participants. The role and form of their engagement varies over time but even today, God continues to use children in a significant ways. The following few stories are illustrative of the significant roles children and youth are playing today in mission and transformation.

Patricia of Santa Mesa (12 years): Making Disciples4

The winding path to her home is so narrow that only one person at a time can pass through. Patricia Visadas lives in one of the crowded slum communities of Santa Mesa, Manila that is known as a breeding ground for thieves, criminals and prostitutes. Children play and run along the narrow maze of alleyways, throwing rocks at houses, cursing at people and threatening other children. They are noisy, dirty and disrespectful. Patricia had had enough of them and one day decided to do something about it. She decided to teach them the Bible so that they could change their ways. She gathered these rowdy children aged 5 to 10 years old so that she could begin to teach them about Jesus. Patricia was only 12 years old. I teach them about Jesus ... so that they can become better children, she says. She began in 2007. Patricia explains, At first, it was just a teacher-student game but soon I realized that I could actually teach these children for real. For two years now, she has taught the children every Sunday afternoon at 1:00 PM, with an average of 11 students at a time. If they wont come, I fetch them and tell them they should listen to Gods Word since theyre not doing anything important anyway. Patricia doesnt want to be a teacher or missionary but says, I will keep on doing this so that (these children) wont grow up to be criminals. Patricia is an average Grade 6 student. She enjoys studying Math and wants to be an accountant someday. She and her four siblings, grandmother and parents cram inside a tiny windowless, cement hovel. Her parents have no steady jobs. During the week, Patricia goes to a nearby public school like most of the

68 Children, The New Energy for 21st Century Mission children in their neighborhood, but on weekends she gets busy preparing for her class. As a Compassion-sponsored child she goes to the Calvary Foursquare Student Center every Saturday to hear Bible stories, learn practical skills in life and develop good Christian values. This is where she gets her inspiration. Whatever I learn at the (student) center I teach my students, Patricia explains. Last week I learned about Gideon. And so on Sunday afternoon I narrated Gideons story to my students and taught them to be brave because of Jesus. She also explains that she borrows a friends illustrated Bible so that she can show colorful pictures to keep them interested. Patricia may not know it but people in the community appreciate what she does. A neighbor said, We are very proud that theres a young girl like her in our neighborhood. How we wish there were more. Little Danica, one of Patricias 6-year-old students, points to Patricia and says, Yes, she is my teacher. She teaches me about Jesus.

Moko and Selfin of Poso (8 years): Preached Reconciliation5

Terrorist bombings, beheadings, and raids on villages by Islamic jihadists have plagued the people of central Sulawesi, Indonesia in recent years. Hundreds have died and thousands more have been forced from their homes. Moko and Selfin are among the refugees whose houses were burned. The small town of Poso has always been dreaded because of the bombings and massacres brought about by the conflict between the Christians and the Muslims. After winning a preaching contest last December, Moko (8 years old) travelled to nearby towns to preach Gods word to the people. While the people worship, Mokos friend Selfin (also 8 years old) prays for a touch from God. Muslims like Baharuddin have experienced miraculous healing. Baharuddin had a stroke in 2002. Since then, he says, he had always felt dizzy and weak. He always had someone help him walk. I saw the lame walk, Baharuddin said. And I saw with my own eyes the blind can see. I also prayed and now I can walk by myself. They just say God loves us and He sent Isa, Jesus to heal us and I believe that.

Bambang Budijanto 69 Aside from physical healing, Moko also preaches about healing of his homeland, and his hometown of Poso. In his sermons Moko speaks of peace, reconciliation, forgiveness based on Jesus command that people should love one another. Moko also speaks out on stopping the rampant corruption in Indonesia. And it is making a difference! Today, Poso is changing quickly as a tremendous spiritual revival is taking place; amazingly led by two eight-year-old kids. Poso is now a relatively peaceful town. Baharuddin said, I like it when everybody with different beliefs are praising God. I have seen how the Christian people treat us nicely even if we are Muslim. I told my friend, You see it is possible that Christians and Muslims can live harmoniously!

Kenh Mabulay (16 years) -- Fighting the Social Ills of Escopa6

The problems of the Filipino youth are real delinquency, early pregnancy, drug addiction, prostitution and gangs. In the crammed squatter community of Escopa in the metropolitan area of Manila, these social ills are a way of life. Kenh Paulo Mabulay, 16 years old, was recently elected as one of the neighborhoods youth officers. His passion to help the young people to fight the problems in his community, motivated him to run for this office. Kenhs involvement with the local Youth Council is political in nature but poverty is not just political rhetoric for Kenh. It is reality. As a young boy, he scoured garbage piles with an empty stomach looking for a few coins to buy food. He used to push a wooden cart around the neighborhood gathering scrap metal and old newspapers to sell for a few centavos per kilo. Now a teenager, Kenh works as an errand boy for a car repair shop. He works for long hours after school and gets paid an average of P250 (US$5.10). Thats just enough to buy rice for my parents and two brothers, he says. His father, Quineres, works as an officer at the Town Hall for less that $75/month, while his mother washes clothes to help supplement the family income. Kenh is a Compassion-sponsored child at the Life Stream Student Center. He is also an active youth member of the Capitol City Foursquare Church. To date, Kenh has initiated several projects for the youth including a successful Summer Basketball League that was designed to educate the youth about the evils of illegal drugs.

70 Children, The New Energy for 21st Century Mission I know these young people, Kenh explains, referring to his peers who are struggling against such social ills. I mean I know them, they are my friends. Many of them have stopped studying because they got hooked on drugs or have inadvertently begun a family. Some even, sadly, became prostitutes when they were only 13 or 14 years old. I believe that education is the key to helping the youth and straightening out their lives, he says. If only they will stay in school, then they will be drawn away from youthful evils. This he said is why he is all the more motivated to educate little children within the communities under his influence. He says, I just want to educate the children to give them a chance.

Pronchai, the Hmong (15 years): Environmental Ambassador7

Pronchai is a Hmong boy, an isolated tribal community in Northern part of Thailand. Three years ago when he completed his primary education, Pronchai wanted to go to middle school. To do so, he moved out from his remote high mountain region to study in the city and live in a church dormitory called, Na Kaikhaier Child Development Center. Today, Pronchai serves as student council president. He initiatives and provides leadership over several community activities, one of those is the Environmental Conservation and Drugs Prevention Initiative. For many years Pronchais village of Nabua had problems with forest fires. Pronchai was selected to represent of the youth in developing a plan to preserve a healthy forest and a clean, beautiful environment. He has demonstrated his passion and focus in implementing the plan. He conducts exhibitions and other awareness programs. He encourages other students to preserve trees and forest by mobilizing them to plant trees in the school compound and in other areas around the community. He helps in regular meetings to monitor the progress and evaluate the strategy. The outcome is very encouraging; Nabua villagers were convinced to discontinue the old-traditional practice of forest burning. Drug abuse is also one of the most serious issues among teenagers in Pronchais village. Here again, Pronchai represented the youth and his school, along with local leaders to raise awareness and fight this battle for their teens. Pronchais efforts have borne fruit as his school received the clean school without drugs award from Princess Ubolratana Rajakanya of Thailand.

Bambang Budijanto 71

Children-- The Untapped Force for Mission: (Clean Energy!)

Both the biblical studies and the contemporary case studies above illustrate the timeless principle of biblical wisdom, Train a child in the way he should go, and when he is old he will not turn from it (Proverbs 22:6).8 The human mind, personality, and identity are mostly formed during early childhood. Significantly, faith formation and faith decisions are also most often made in early years. In the mid-nineties, Bryant L. Myers published the research noted above, which reveals that nearly eighty-five percent of people, who make a decision for Christ, do so between the age of four and fourteen. Dan Brewster and others began in 1996 referring to that window of receptivity as the 4/14 Window.9 During the 20th century, children and early teenagers at this age bracket represented the single largest source of new believers for the American Church.10 The journal Ministry Today ( January-February 2008) extensively reported a new movement of Church engagement with children both in the US and abroad. An increasing numbers of local churches across nations are recognizing that children have far more spiritual potential than church leaders had realized. This new awareness is igniting a spiritual revolution in these churches. Many children and young people are no longer coming to church only to be entertained. Rather, given an opportunity and a challenge, they come to worship, contribute and be equipped for the ministry. Children are no longer seen as primarily the mission field but as effective agents of mission.11 Hundreds of local churches partnering with Compassion International throughout the Global South, (Latin America, Africa, Asia), have facilitated childrens networks united in prayer for unreached people groups and for the 10-40 window. Remarkable stories are emerging of children used by God to transform lives, communities and to advance his kingdom. For example, God used an eight-year- old girl and an eight-year- old boy in Indonesia to bring reconciliation and healing in communities ripped by bloody socio-religious war. God used an eleven year-old boy in Tanzania to ignite a revival in a public school. Fifteen year-old Christian students in North Thailand made an enormous impact on their community regarding environmental stewardship and the fight against drugs. The church is increasingly seeing children and youth as partners in mission.

72 Children, The New Energy for 21st Century Mission Research shows that seventy percent of young people from non-Christian backgrounds who made decisions to be Christs followers acknowledge that Christian friend(s) were the most significant factor in that process. Also, in the months and years after a new believer makes decision to follow Christ, he or she gets drawn into the Christian sub-culture and away from non-Christian contacts. As a result, the new believers know fewer and fewer non-Christians, and the opportunity to be the key factor or agent for their friends transformation will diminish over time.13 Clearly then, the greatest opportunity for one to share Christs love to nonChristian friends is at the early stage of ones spiritual journey, when he or she knows and is still in meaningful contact with many non-Christian friends. The time of greatest opportunity, both to be transformed by the gospel, and to be an effective agent for mission and transformation is in the early period of ones spiritual journey.

Conclusion

A careful reading of the Church and its mission during the closing of the 20th century and during the beginning of the 21st century would lead us into recognition of a small and yet steadily growing attention given to childrens role in mission. As mission is for the whole church and the significant majority of the church are children and young people, the greatest asset and the best chance the church has to fulfill its mission is through children. Children and young people are in the best position to relate positively to non-Christians, as well as to people of all ages, race and social status, and thus, they have the greatest opportunity to make a difference in the lives of people and community. Sadly, the Church has not seriously considered children as co-bearers and partners for mission and has not adequately equipped them for the work of service. In the context of mission and transformation, children and young people have either been invisible or made to stand on the sideline. We call for the church worldwide to place children where they belong in the church, namely in the midst of the church and its mission (Matthew 18:2).14 It also calls for the Church to perceive children as the bearer, participants and partners in 21st century mission.

Bambang Budijanto 73

Endnotes
1 David Sims produced an extensive 67-page bibliography on The Child and American Evangelicalism for the Houston Child Theology Consultation in 2004, see, http://childfaith.net/theology/simsbibliography.pdf. Also, Don Ratcliff of Wheaton has a very impressive and rich database on Childrens Religion and Spirituality Research (http://www.childfaith.net/books.htm). Jennifer Orona of Fuller Theological Seminary expanded this significant database with a newer collection (http://www. childfaith.net/newbooks.htm). 2 Esther Menn. Child Characters in Biblical Narratives; The Young David (1 Samuel 16-17) and the Little Israelite Servant Girl (2 Kings 5:1-19) in The Child in the Bible, Marcia Bunge, ed. Eerdmans. Grand Rapids, Mi. 2008. 343. 3 Ibid. 4 Edwin Estioko, Compassion Philippines staff, captured this story in March 2009. 5 The story is extracted from Christian World News: Childlike Faith Transforms Indonesian Village, by Lucille Talusan. December 11, 2007. (http://www.cbn.com/ CBNnews/214912.aspx) 6 Edwin Estioko, Compassion Philippines staff, captured this story in March 2009. 7 Arada Polawat, Compassion Thailand staff, captured this story in March 2009. 8 Among others, Paul D. Meier, Christian Child Rearing and Personality Development, 2nd ed. (Grand Rapids, Michigan: Baker Publishing Group, 1995); Susan Greener, Celebrating Children (Kingstown Broadway, Carlisle, UK: Paternoster Press, 2003); George Barna, Transforming Your Children into Spiritual Champions (Venture, CA: Regal Publications, 2003). 9 Dan Brewster, The 4/14 Window: Child Ministries and Mission Strategies, in Children in Crisis: A New Commitment. Phyllis Kilbourn, Ed. Monrovia. MARC. 1996. 10 Bryant L. Myers, State of the Worlds Children: Critical Challenge to Christian Mission (International Bulletin of Missionary Research, 1994). 11 http://www.ministrytodaymag.com 12 Ministry Today, January-February 2008: 74 13 Laurence Singlehurst, Sowing, Reaping, Keeping: People-Sensitive Evangelism,

74 Children, The New Energy for 21st Century Mission

2nd Ed. (Leicester, England: Inter-Varsity Press, 2006). 14 Keith White proposed the child in the midst theme as the foundation for the Child Theology Movement. For more information, See http://www.childtheology. org

Demographics, Power and the Gospel in the 21st Century

*

Andrew Walls

t is a very great honor and privilege to be invited to be with you. I have long had the greatest admiration for the work which Wycliffe and its allied organizations are doing and many friends in Wycliffe in various parts of the world. As someone concerned for the well being of Christian theology, I think there is no greater theological issue at the moment than the one with which you are concerned: Mother tongue Christian thinking is, for reasons that I hope we can discuss in the coming session, one of the crucial things for the future of the Christian faith. The Maori people of New Zealand, and I think this is true of other Polynesian peoples, speak of the future as being behind us. We cannot see it. The past is what is in front of us. We can see that stretched out before us, the most recent plainly, the more distant shading away to the horizon. As we approach a topic such as the one assigned to me its wise to remember that the future is behind us. Despite a title that speaks of the gospel in the 21st Century, I cannot say what that Century will hold for the Christian faith or say what will befall the Church of Christ. What we can do is to look at the past in front of us and see what it suggests of the way that we have come and perhaps read in outline, as on a sketch map, the place to which we have been brought now. That may give us some hints of what we can expect in the days to come. That might be the reason why so much of the Bible consists of history in one form or another. We are to use the past spread out before us to show us where we are, as we enter a future that is still behind us. Id like to attempt some generalizations this morning about Christian history that may tell us something about what we might call a Christian
This paper was presented originally at an SIL International and Wycliffe Global Alliance conference held on June 6, 2002 in Waxhow, North Carolina.
*

75

76 Demographics, Power and the Gospel in the 21st Century demographics, and this may give us some hints for locating ourselves for the work of the gospel at the point of Christian history to which we have now come. The first generalization is about the nature of Christian expansion. Christian expansion is not progressive; it is serial. Perhaps we can understand this best by comparing the histories of Christianity and Islam. Both faiths call the whole world to allegiance. Each has succeeded in establishing itself among peoples among diverse culture and diverse geographical locations. But in the light of comparative history, Islam has, so far at least, been much more successful than Christianity in maintaining that allegiance over time. Lands that have become Muslim have, generally speaking (there are exceptions), remained Muslim. Arabia now seems so utterly, axiomatically Muslim that its hard to remember, isnt it, that the Yemen was once a Christian kingdom. Contrast Jerusalem, which cannot even claim an unbroken Christian history, let alone a dominant one. Jerusalem, the mother church of us all, is not the Christian Mecca. Or consider Egypt or Syria or Tunisia - these were once the showcase churches, the churches that led the Christian world, adorned by the greatest theologians and the profoundest scholars, and sanctified by the blood of the Martyrs. They were churches that had seen the collapse of paganism around them and the triumphs of Christ throughout their surrounding areas. Or think of the days, and few Christians nowadays even realize that those days happened, when the Christian faith was the profession of the whole Euphrates valley and most of the people who live in what is now Iraq, professed that faith; when new churches were springing up in Iran and across Central Asia, even in the countries we now call Afghanistan and Tajikistan. Or consider my own country, with its towns where John Knox and John Wesley once preached but are now full of churches that nobody needs and that get turned into fellowship doors or restaurants or even nightclubs. In my own city of Aberdeen we have a former church that now rejoices as a nightclub under the name The Ministry of Sin. In each of these cases, a place that had been a leading center of Christian faith, an area where the Christian faith was dominant, ceased to hold that position. For whatever reason, and there are many different reasons in the different cases, the light was dimmed, sometimes indeed, extinguished. As the Book of Revelation puts it, the candlestick was taken out of its place. But in none

Andrew Walls 77 of these cases did the dimming or withering of Christian witness in one of its major centers lead to the end of Christian witness in the world. The very reverse. By the time the Jerusalem church was scattered to the wind, as happened within the very first Christian century, there were churches of Greek ex-pagan Christians right across this Mediterranean area and beyond it. As the churches in Iraq declined, the churches in Iran increased. As the great Christian centers of Egypt, and Syria and North Africa passed under Muslim rule, the Barbarians of northern and western Europe, from whom people like myself are descended, were gradually coming to appropriate the Christian faith. Withering at the center went along with blossoming at or beyond the margins of the Christian faith. Christian advance is not steady inevitable progress. Advance is often followed by recession. The spread of the gospel does not produce permanent gains that can be plotted on a map: We have done that. Christianity has vulnerability at its very heart, fragility in its expression. Its perhaps the vulnerability of the Cross and the fragility of the earthen vessel. Islamic expansion often is progressive; it moves steadily outwards from its cosmic center, and Mecca continues to have that cosmic significance that no place on earth can have for Christians (even our Jerusalem is the new Jerusalem, not the old one, and it comes down ready-made out of heaven at the last time). Christian progress is serial, rooted first in one place, then in another. Christianity has no equivalent of Mecca, no single permanent center. Christian communities often wither in their heartlands, their areas of seeming strength, and then flower anew at or beyond the periphery. No one country, no one culture, owns the Christian faith. Theres no permanently Christian country, no one form of Christian civilization, no single Christian culture. At different periods, different areas of the world have taken leadership in the Christian mission and then the baton has passed on to others. This is one thing we see as we look at the whole Christian past in front of us. But lets look a little more closely at the part right in front of us, the recent past, the last hundred years or so. The 20th Century has probably been the most remarkable Century of church history since the first. Certainly the shape of the Church demographically changed more completely, more radically, during the 20th Century than it did in any previous century.

78 Demographics, Power and the Gospel in the 21st Century Two things happened simultaneously. One was the greatest recession that the Christian faith has known since the rise of Islam, and that recession was centered in Europe and has begun to spill into North America. The second was a huge accession to the Christian faith, again probably the largest that has ever been known. There were only about ten million professing Christians in the whole of the African continent when the 20th Century began. No one knows how many there are now, but an educated guess would be in the region of 350 million that in the course of a century. Korea had a tiny, tiny church when the century began. Now it sends its missionaries all over the world, takes over where Western missions left off, and enters places where Western missions never went. Weve heard this morning already of events in northeast India, of Christian states where, what is it? Over 90% of the population profess the Christian faith in Mizoram in a state that sends out missionaries all over India. But a hundred years ago that church hardly existed. Fifty years ago Nepal was still a closed land and certainly a century past, mission work amongst the tribal people of the Indo-Burma borderland was in its infancy. Now, that picture that we have from northeast India is part of a whole chain of new Asian Christian populations stretching from the Himalayas through the Arakan right through the Southeast Asian peninsula. The new Christian in Nepal, the movement in northeast India, over the border in southwest China, the peoples in Myanmar and Thailand and beyond, a whole Christian constituency that no one has thought of very much because it covers so many countries and in each Christians are a minority and not a small minority; but see that whole chain of new churches that have come into being in the course of the 20th Century! Over the past century Christian advance and Christian recession have gone on simultaneously, recession in the West, advance in Africa, Asia and Latin America; withering at the center, blossoming at the edges. The baton is passing to the Christians of Asia and Africa and the Americas, and let me add the Pacific (you have a most remarkably universal representation here); but its in these areas, these southern continents, if we may so call them, where more and more every year responsibility now lies for Christian mission in the world. Christian advance in the world is serial and, in the providence of God, it is the Christians of Africa and Asia and Latin America and the Pacific that are next in the series. We who belong to the West are no longer the leaders, the initiators, the norm setters. We are now to learn to be the helpers, the assis-

Andrew Walls 79 tants, and the facilitators. The great event, the great surprise for Christianity over the past hundred years has been this shift in the center of gravity of the Church. This radical change in its demographic and cultural composition, by all present indications appears to be continuing. It means that the Christians of the southern continent are now the representative Christians, the people by whom the quality of the 21st and 22nd Century Christianity will be judged, the people who will set the norms, the standard Christians. And the quality of 21st Century Christianity will depend on them. A hundred years ago European and American mission leaders took responsibility for re-Christian mission in the world. My office in Edinburgh is right next door to the place where the World Missionary Conference met in 1910. There were a few distinguished Asian Christian leaders at that conference. There wasnt a single African presence, by the way. But the proceedings were shaped by the people of Europe and America. That will be less and less the situation in the future. We must consider in a moment the question of power, but whatever may be true in the economic and military spheres, what happens in the Christian sphere will increasingly depend on the Christians of Asia, Africa and Central and Southern America, and the Pacific. The demographic fact we now have to live with and work with and think around is that we begin the 21st Century with an increasingly post-Christian West and an increasingly post-Western Christianity. At the World Missionary Conference in Edinburgh in 1910, of which Ive spoken, one of the Indian delegates was a young, still not very experienced Anglican minister, V. S. Azariah. He was asked to speak at a fringe meeting on cooperation between missionaries and nationals in what were then called the younger churches. He analyzed some of the (particularly missionary) attitudes that sometimes made relations difficult. Then he uttered the words, which have become perhaps the most famous of all the many thousands of words that were uttered at Edinburgh. Through all the ages to come, he said, the Indian church will rise up in gratitude to attest the heroism and self-denying labors of the missionary body. You have given your goods to feed the poor; you have given your bodies to be burned. We also ask for love. Give us friends. And that was the last word of the speech. It was a bombshell. Missions were busy planning the evangelization of the world, but the first desire of the so-called infant churches was not for leadership, not for more workers, not for more funds, but for friendship. Friendship implies equality and mutual respect. A friend is someone you want to spend your spare time with.

80 Demographics, Power and the Gospel in the 21st Century These younger churches were not, even at that time, prattling infants, and over the years since Edinburgh 1910, many of those churches have been through the fires. What church in history has gone through what the church in China has done over the last 50 years and emerged as it has done? What churches in history have had routinely to cope with such persistent horrors of devastation, war, displacement, and genocide, as have those of central Africa and the Sudan? Which churches have ever been required more urgently to give moral leadership to their nation than those of South Africa, or to speak for the poor and oppressed and the needy than those of Latin America? Or have ever more thoroughly devoted themselves to the spread of the Christian gospel than those of Korea? It is the churches of the non-Western world that now bring to the world the accumulated experience of Gods salvation. In what parts of the world has God been preparing his people by suffering and desolation? In what parts of the world does the cry go up most urgently for God to deliver His people from saints beneath the altar? A second proposition is that Christianity lives by crossing cultural frontiers. The first believers in Jesus were all of them Jews by race. They saw in Jesus their Scriptures being fulfilled. It gave new meaning and insight to everything that theyd always known. They didnt have to change their religion. Because of Jesus the Messiah, they loved the Law; they loved the temple with its liturgy and its sacrifices, far more than theyd ever done before. Everything about Jesus made sense in Jewish terms, and for a long time the leaders were very anxious that all other Jews should know about Jesus, but rarely mentioned Him to people who were not Jews, and then only in special circumstances. All that changed when described in the 11th chapter of Acts, a group of believers who had been forced to flee Jerusalem (as we heard just now) after the Stephen affair, made their way to Antioch and began to talk about Jesus to their Greek pagan neighbors. It was so unusual that the apostles sent an envoy, an ambassador Barnabas, to inspect what had happened. He was delighted in that church at Antioch, where Jews and Gentiles mixed and ate together, sent its own missionaries to the Greek world, Jewish and Gentile missionaries to the Jewish and Gentile Greek world. When Paul came back from one of these missionary journeys, the Jerusalem church was glad to hear of the success of his work, but if we read Acts 22 carefully, we can see that most people in Jerusalem still believed that the really significant work of the church lay right there at home. You see, brother, how many thousands of the Jews there are who

Andrew Walls 81 have believed and all of them zealous for the Law. In other words, its great to hear these stories from the mission field, but the real work is whats going on here. This is the center. Yet, the Jerusalem church did not, in fact, have much time left. A generation, and the Roman war had broken out and that church had scattered and with the fall of the Jewish state in AD70, it lost its natural habitat. Christianity would have been nothing more than a minor Jewish sect but for one thing. It had crossed a cultural boundary into the Greek world, and when that earliest church, the church of the apostles, the church that had known the ministry of Jesus Himself, when that church was eclipsed, a new one, Greek speaking, Gentile, was already in place. Similar things have happened several times since. Christianity became characteristic of the Hellenistic world; it spread to a dominant place in the civilization of the Roman Empire with its developed literature and its technology. But there came a time when that church, too, was eclipsed. What enabled the faith to survive and to grow was the fact that it had crossed another cultural boundary. It had entered the world that the Romans feared so, as destroying their civilization, the people that they called Barbarians, the barbaroi, the people whose language is all bar-bar, who dont speak real languages. Once again, Christianity had survived a major crisis because it had been transmitted to a people of a different language, different culture, different way of life. We could go on and on over the centuries, but the past century has seen that story repeated. When the 20th Century began, Christianity was very much the religion of the West. More than 80% of those who professed and called themselves Christians lived in Europe or North America. A century later, Christianity in Europe is in deep decline, and North America I suspect showing many of the signs that Europe did when its own, soon rapidly accelerated, decline from Christianity began. But in the world as a whole, the Christian faith is not in decline and the reason is that, in the past century and in the time before that, by means especially (though not exclusively) of the missionary movement of which so many of us are being privileged to be a part, the gospel crossed cultural frontiers in Africa and Asia. A century ago, the number of Christians in the non-Western world looked quite small. Now they are the majority, and every year there are fewer Christians in the West and more in the rest of the world. Christianity lives by crossing the boundaries of language and culture. Without this process it can wither and die. So, in the coming century, the new rep-

82 Demographics, Power and the Gospel in the 21st Century resentative Christians of Asia and Africa and Latin America and the Pacific will be required, Im sure, to cross cultural boundaries, possibly even western cultural boundaries, in order to share their faith. The third proposition is that crossing cultural frontiers constantly brings Christ into contact with new areas of human thought and experience. All of these, converted, become part of the functioning body of Christ. The full stature of Christ depends on all of them together. We see how the earliest church was entirely Jewish in race and in culture in its ways of thought. It developed a thoroughly Jewish way of being Christian, a Jewish-Christian lifestyle. When those Greeks in Antioch were converted, many believers must have taken it for granted that they would become Jewish proselytes, accept circumcision and keep the Torah. That had always happened when Gentiles came to recognize the God of Israel. There was, in fact, only one style of Christian life that anyone knew, and it was a Jewish style. The Lord, Himself, had lived that way and had said that not a jot or title would pass from the law by His agency. All the Apostles continued to this day to live by it. But when that great council of Jerusalem described in Acts 15 came to consider the matter, the leaders of the church agreed that circumcision and Torah were not required for Gentile believers. Hellenistic believers would now have to find a Hellenistic way of being Christian under the guidance of the Holy Spirit because they had to live in Hellenistic society and they would have to change Hellenistic family and social life, but change it organically, from the inside. The Hellenistic way of being Christian would be different from the Jewish way of being Christian, and yet the two belonged with each other. One was not superior to the other, one was not a soft option for benighted heathen, the other was not a legalistic bondage for people who didnt live in cosmopolitan civilization. These were different segments of social reality, each being turned towards Christ, converted to Him and belonging together in the functioning body of Christ. Thats what the Epistle to the Ephesians is about, celebrating this extraordinary fact not just of the two mutually hostile races being joined together but of two cultures brought together to eat and work together within the Body of Christ. When the Epistle to the Ephesians was written, there were only two major cultures in the Christian church, two Christian lifestyles, the Jewish and the Hellenistic. How many are there now? One of the great tasks of Christian mission in the coming century will be to allow these different Christian lifestyles to grow but to interact because (I love this representation in the artwork behind

Andrew Walls 83 me and around the wall), yes, all these belong together in the body of Christ. Distinct segments of social reality, because we never meet humanity generalized. Christ was not humanity generalized. Christ was human in a very specific cultural situation, and as Hes received by faith in other settings, Hes again translated into specific segments of social reality. Yet all this is the Body of Christ, and the Body of Christ is not complete, the full stature of Christ is not reached until all these cultures and sub-cultures, which your different cultures represent, are brought together in Heaven. We have reached an Ephesian moment such as the Church has never seen since that First Century. The Ephesian situation arose because of the vital difference between converts and proselytes. Before the time of Christ the Jews had designed ways of welcoming Gentiles who recognized the God of Israel. Proselytes were circumcised, baptized and entered into the life of Israel by seeking to obey the Torah. That great council as weve seen decided that Gentile believers in Jesus, although they were ex-pagans without the lifelong training in doctrine and morality that Jews had, should not keep the Torah, should find a lifestyle of their own within Hellenistic society under the guidance of the Spirit. They were not proselytes, they were converts. This distinction between convert and proselyte is of fundamental importance. If the first Gentile believers had become proselytes, living exactly the style of life of those who brought them to Christ, they might have become very devout believers but they would have had virtually no impact on their society. They would have effectively been taken out of that society. It was their task as converts to convert their society, convert it in the sense that they had to learn to keep turning their ways of thinking and doing things (these, of course, were Greek ways of thinking and doing things) towards Christ, opening them up to His influence. I wish we had time to explore this. Let me, in the moments that are left to me, suggest two aspects of the new world order that arise out of this post-Christian West and post-Western Christianity: One of them is economic. I can summarize this by pointing to the United Nations report on population published last year. On this count the worlds population is increasing by 1.2%, 77 million people each year, half that increase coming from six countries: India, China, Pakistan, Nigeria, Bangladesh, Indonesia. The increase in population growth will be concentrated in the countries that are least able to support it. By 2050, Africa, it is projected, will

84 Demographics, Power and the Gospel in the 21st Century have three times the population of Europe, and this despite the anticipated deaths of three hundred million Africans from AIDS by that time. On the other hand, the population of Europe and most other developed countries is projected to fall: Germany and Japan by 14%, Italy by 25%, Russia and Ukraine perhaps as much as 40%. This will require migration to maintain economic levels in the developed world and the prime target for immigration will be the US, which with a million new immigrants per year will be one of the few developed countries to increase its population perhaps to 400 million, but entirely as a result of immigration. So, the Ephesian moment brings us a Church more culturally diverse than its ever been before, nearer potentially to that full stature of Christ that belongs to the summing up of all of humanity. But it also announces a Church of the poor. Christianity will be mainly the religion of rather poor and very poor people with few gifts to bring except the gospel itself. And the heartlands of the Church will include some of the poorest countries on earth. A developed world in which Christians become less and less important and influential will seek to protect its position against the rest. Suddenly, the main political issue across Western Europe has become the incoming peoples from Eastern Europe and beyond. As the bombs have rained down on Afghanistan, so Afghans have moved to the west. New political parties have arisen across Western Europe, with opposition to letting immigrants in as their platform. They have frightened the old parties by their electoral success, so the old parties begin to use the same language. Western Christians are going to be faced with some enormous Christian choices. The Ephesian question at the Ephesian moment is whether or not the Church in all its diversity will be able to demonstrate its unity by the interactive participation of all its culture-specific segment, what is expected in a functioning body. In other words, will the body of Christ be realized or fractured? And there will be both economic and, I think, theological consequences from the answer. May I have a couple of minutes for theology? Please allow an elderly Western academic to speak from his heart. I think the theological enterprise of the 21st Century is similar in scope and extent to that of Christians in the Greek world in the 2nd and 3rd Century and beyond. This is the time when the foundations of the Christian theology were being laid using the materials available

Andrew Walls 85 in the Hellenistic world. We can expect to see new building on those foundations, using the materials that are to hand away in all the various peoples which you represent or where you have been facilitating the preaching of the gospel. Theology is made out of local materials applied to the Bible, because the purpose of theology is to make or to clarify Christian decision. Christian theology is thinking in a Christian way and is done by all sorts of people who dont know that they are being theologians. Its about choice, about thinking in a Christian way. But the need to do this arises from the specific conditions in which life is lived. So the theological agenda is culturally induced. Culture sets the tasks for theology. As the gospel crosses new cultural frontiers, creative Christian theology goes on. The theological task is never complete. The theological workshop is always open and it becomes more active every time we cross a cultural frontier. And the materials for Christian theology are also culturally conditioned. On the one hand, theres the biblical material; but this material has to be brought to bear on the situations which have caused the need for Christian choice. This means using the mental materials of the time and the place where the choice has to be made. These materials have to be converted, turned towards Christ to make this possible, because this is not what they originally were designed for. The doctrines of the Trinity and the Incarnation, which the church at large confesses in its creeds now, were constructed from the materials of middle period Platonism converted to handle the material of the Christian tradition. Lets remember that conversion is about turning things to Christ. Its more about direction than about content. Its not a matter of substituting something new for something old or adding something new to something old; its a matter of turning what is already there towards Christ. But what brought the doctrines of the Trinity and the Incarnation, in the formulations that we know, into being? They came from a need to think in a Christian way about Christ across a cultural frontier. The need arose because the gospel had crossed from the Judaic to the Greek world. The first believers were Jews who saw Jesus in terms of Jewish identity, Jewish history, and Jewish destiny. When they came to faith in Jesus and came to share their faith in Jesus with Greek-speaking Gentile people whod been pagans, they had a difficulty. The word that meant most to them personally was Messiah. The whole of the Old Testament was summed up in that word. But the word didnt mean much

86 Demographics, Power and the Gospel in the 21st Century to Greeks and needed an explanation even if you translated it into Greek. A term had to be used that would mean something to Greek-speaking pagans, and they chose the word Kyrios, Lord, that those pagan people used for their cult divinities. To many, that must have seemed an impoverishment, even a distortion. Wasnt it dangerous to use language that belonged to heathen cults? Shouldnt Gentile converts learn about the Messiah as Israels national Savior? In fact, the use of the term was enriching. It made people think about Christ in a different way because they now thought of Him in indigenous categories. It also raised awkward questions that had not been raised before. For instance, what was the relationship between the Messiah and the One God? Jewish believers could use a phrase like Jesus is at the right hand of God. And everybody knew what that meant. It was enough to get Stephen lynched! But this wasnt enough for Greeks. Did it mean that God had a right hand? Even if you got over that anthropomorphism, it didnt deal with what a Greek needed to know: the relationship of God to Messiah in terms of being, of essence. There was no escape from the language of ousia and hypostasis. All that long agonizing debate (are they the same ousia [essence], different ousiai, similar ousiai) was needed to explain what Christians really meant about Christ. Of course, the Bible was central to the debate, but there was no single text that would clearly settle the matter. It was necessary to explore the sense of the Scriptures using the indigenous vocabulary, the indigenous methods of debate, the indigenous patterns of thought. It was a risky business. Theres no such thing as safe theology. Theology is an act of adoration fraught with a risk of blasphemy, but an act of adoration, of worship, nevertheless. Orthodoxy is giving the right glory to God. A risky business. People came up out of that risky but rewarding process with a more thorough understanding of Christ as the eternal Son of God, begotten of His Father before all worlds, than they could ever have reached solely by using the Jewish category of Messiah. And this enriched knowledge came because people asked Greek questions, using Greek materials in language and thought, asking the questions that came from crossing that cultural frontier. Translation did not destroy the old tradition either. The old category of Messiah meant just as much as it did before. There was no need to give anything up. And looking back, of course, one can see those discoveries about Christ were there in the Scriptures all the time. But it was possible to miss them, until they were translated into another language and another set of

Andrew Walls 87 mental categories. Every time the gospel crosses a cultural frontier theres a new need for theological creativity. It was crossing the frontier from the Greek to the Barbarian world that brought the doctrine of the Atonement to the measure of understanding we now have of it, and so one could go on and on. The process will be made increasingly necessary in this vast Ephesian world that we now have by the questions that come about Christ in the circumstances of all these diverse Christian peoples who are represented here. As it stands at the moment, the Western Theological Academy represented in our universities and seminaries is simply not equipped to lead in the new world order that the demographics of the Holy Spirit has brought about. I dont have time to elaborate that. What Im trying to say is that even in terms of theological creativity, more and more the responsibility will fall on the Christians making their Christian choices in mother tongue theological thinking in Africa, in Asia, in Latin America, in the Pacific islands. The present situation of Christianity is like that Ive described with the first frontier, the Greek world was crossed, only this time its not the Mediterranean world or the Western world at all thats the scene of the interaction. The crucial activity is now the Christian interaction with the ancient cultures of Africa, Asia, the Americas, the Pacific. The quality of the Christianity of those areas and thus the quality of 21st Century Christianity as a whole will depend on the quality of that interaction. If the quality is good, we might see something like what appeared in the 3rd and 4th and 5th Centuries, a great creative development of Christian theology; new discoveries about Christ that Christians everywhere can share; mature discriminating standards of Christian living; peoples and groups responding to the gospel at a deep level of understanding and personality; a long-term Christ-shaped imprint on the thinking of Africa and Asia, a new stage in the churchs growth towards the full stature of Christ. If the quality is poor we shall see distortion, confusion, uncertainty, and almost certainly hypocrisy on a large scale. This is not simply a matter that affects the southern continents. Weve see that in the 21st Century Christianity is revealed as an increasingly non-Western religion. The principal theaters of Christian activity in this latest phase are in those southern continents and what happens there will determine what the 21st and 22nd centuries will be like. What happens in Europe and even, I think, in North America, will matter less and less. The critical processes will take place where

88 Demographics, Power and the Gospel in the 21st Century the representative Christians take on the development of theological thinking, ethical thinking, the Christian impact on society, the responsibility for the evangelization of the world. The primary responsibility for developing theological scholarship is going to lie in those communities. The points worth stressing because it will probably be the only field of scholarship where this is the case. In scientific and medical and technological spheres leadership will remain with the West or in those areas of East Asia where East Asia can outstrip the West. But in theology, authentic theological scholarship has to arise out of Christian mission and, therefore from those principal theaters of mission, making Christian decisions a critical situation; and its in the southern continent where those decisions will be most crucial. Theology is a byproduct of cultural conversion. Will the demographic transformation of the Church great issues use for theology will be arriving from the interaction of biblical thinking with the ancient cultures of the south. Were at the threshold of an age that could prove as creative and enriching theologically as any since the similar interaction with Greek culture in the 2nd Century. Conversion is the steady, relentless turning of all the mental and moral processes towards Christ; turning what is already there; turning to Christ the elements of the pre-conversion setting. Origen puts it beautifully with a little touch of his own special sort of exegesis: How is it, he asks, that the Israelites were able to make the cherubim and the gold ornaments of the tabernacle while they were in the wilderness? The answer was, of course, that they had previously spoiled the Egyptians. The cherubim and vessels for the tabernacle were made from Egyptian gold and the tabernacle curtains of Egyptian cloth. It is the business of Christian people, he goes on, to take the things that are misused in the heathen world and to fashion from them the things for the worship and glorification of God. The serial nature of Christian expansion has taken its heartlands away from the West and into the southern continents. The translation of the faith into new cultural contexts, and the new questions that process gives life to will expand and enrich, if we will allow it, our understandings of Christ. Christians everywhere, including those who live in the mammon-worshipping culture of the West, the last great non-Christian culture to arise, are called to the relentless turning of their mental and moral processes towards Christ. In the process and in the fellowship of the body of Christ, we may notice that the tabernacle

Andrew Walls 89 is now adorned with African gold and its curtains are hung with cloth from Asia and the Pacific and from Central and South America.

Bible Translation in Historical Context: The Changing Role of Cross-Cultural Workers

*

Gilles Gravelle

Introduction

he cross-cultural transmission of Gods Word into new languages and cultures began, as Andrew Walls points out, in the third century B.C. when the Jewish Bible was translated into the Greek language, and, we might add, into Greek conceptual schemes. Then it was communicated cross-culturally, so to speak, when Jesus the Logos came in human form to live among people and tell them in the Aramaic language things He received from the Father. Following that, the gospel made a cross-cultural quantum leap into the known world on the day of Pentecost when a group of Jesus Jewish disciples began telling of the wonders of Gods works in possibly a couple hundred languages. The Holy Spirit was establishing His universal church by means of cross-cultural transfer. This latter event illustrated a future practice when linguistic outsiders would communicate Scripture by means of the local language rather than their own language. This has been the pattern for over 2,000 years, but mostly so only during the last 200 years. The gospel is introduced by missionaries (linguistic and cultural outsiders) to live in new linguistic and cultural contexts. But the process of transmission is not complete at that stage. Cross-cultural transmission usually takes place in partially assimilated ways.1 If we believe the ultimate goal of mission is to make Christ live in new languages and cultures then it cannot end with cross-cultural transmission. Bible translation is only an activity that helps achieve that aim. The final stage of transmission would be the indigenizing stage when the people fully grasp the nature of Christ as prophet, priest and king, the one who holds the universe in balance,
* This article was originally published in the International Journal of Frontier Missiology (Spring 2010 27:1) pp. 11-20. Reprinted here with permission.

91

92 Bible Translation in Historical Context placates Gods wrath, provides ultimate peace and delivers people from evil. That, it seems, is the point where the gospel has completed its migration into a nation of people. First, we will briefly review what has been accomplished during the last 2,000 years to gain a fresh understanding of the cross-cultural workers role in Bible translation. Next, we will examine how the practice and process of Bible translation may look quite different during the indigenizing stage of translation. Then in light of that, we will discuss what may need to change in order for the cross-cultural workers in Bible translation to more effectively make Christ known among unreached peoples, train leaders and nurture sustainable movements among Muslim, Hindu, Buddhist and tribal cultures.

The Stages of Bible Translation as a Process of Incarnation

Scripture reveals that from the beginning of time it has been Gods plan to create diverse peoples, nations, tribes and languages. Humanitys migration from the Garden of Eden to the uttermost parts of the earth has resulted in more people speaking more languages within more unique cultural and national settings. God is working to bring this diversification of people, languages and nations to a culmination in heaven. On that day a great multitude that no one can count, from every nation, tribe, people and language, will be standing before the throne of the Lamb worshipping God for their salvation. The transmission of Gods Word through Bible translation could be seen as a process of incarnation in that each stage or period of translation work resulted in a better understanding of the Word. To understand the ongoing role of cross-cultural workers in Bible translation, it is helpful to review where we are in Gods redemptive history. Although the history is linear in that it has a beginning and an end, the circular chart below reveals how the diversification process has proceeded for two millennia. It shows how the Church was launched through multi-cultural and multilingual means. Following that, it went monolingual and mono-cultural for a long time. Next, it broadly expanded by means of a cross-cultural stage. Now, during this current indigenous stage, this spreading of the gospel has come full

Gilles Gravelle 93 circle to the sort of church that was first modeled in Antioch. This possibly reveals a nearness to that great culminating event as described in Revelation 7:9.2 The illustration below shows how, after the Chalcedon split in 451 a.d., the cross-cultural transmission of the gospel took on more of a mono-cultural perspective. That is, the messengers no longer typically communicated the message using the local language and culture of the people they meant to reach. Instead, they communicated the gospel through their own language and cultural worldview. Then in 1793 William Carey, a British missionary living in India, established the practice of cross-cultural transmission by translating the scriptures into the local languages. This was followed by the establishment of the Bible Societies, beginning with the British and Foreign Bible Society in 1804. Their mission was to provide the Bible for people living in pagan nations, at first in the colonial languages and then eventually in the local languages. Then by the mid-twentieth century, growth in cross-cultural Bible translation work began to accelerate with the emergence of parachurch volunteer organizations. Their mission was to provide the New Testament and some Old Testament portions in the local languages, particularly in places where the people groups had no access to Scripture.

Figure 1: The cross-cultural transmission of the gospel in history

21st century multi-cultural and

Pentecost (33) multi-cultural and universal

Indigenous Period (late 20th

Chalcedon (451) West/East splitmono-cultural Modern mission (1793) cross-cultural translation

94 Bible Translation in Historical Context Because of this largely Western cross-cultural mission effort in Bible translation, approximately: 451 languages have complete Bibles 1,185 languages have complete New Testaments 843 languages have some Bible portions

Therefore, of the worlds 6,900+ languages, 2,479 have some or all of the Bible. And because many of these translations were done in large language groups, about 94 percent of the worlds population have some Scripture in their language, with a full Bible in the largest languages. Remaining language translation needs stand at about 2,200 languages.3 It is clear to see that the cross-cultural transmission of Gods Word over the past 200 years has resulted in the injection of biblical information into many of the worlds languages and cultures. African theologian Lamin Sanneh expresses great appreciation for the dedication and sacrificial efforts of Western cross-cultural translators in accomplishing so much. However, he does not view the transmission of the gospel during the last 200 years as complete. Instead, he suggests that it laid a solid foundation for the structural shift from Western translation work to indigenous translation work.4 Indeed, Hwa Jung believes the process of transmission is not complete until the translation takes into account the deeper and more meaningful history and culture of the people. There are signs that a shift from Western cross-cultural translation work to indigenous translation work is occuring. Andrew Walls explains how Christian history shows advance and recession. The recession typically takes place in the Christian heartlands, in the areas of the greatest Christian strengths and influences, while the advances typically take place at or beyond the periphery.5 So eventually the periphery becomes the Christian heartland and the heartland of old becomes the new periphery in serial fashion. There is evidence that this is indeed the case. Many now view Africa, with approximately 45 percent of its population being Christian, as the new Christian heartland, or the center of Christianity, as some put it. Morever, Africans, along with Asians and Latin Americans, are becoming the new cross-cultural missionaries bringing apostolic faith back to the West. They are doing that ei-

Gilles Gravelle 95 ther through formal means as professionals, teachers and pastors or informally through immigration as service workers.6 By the mid 1980s, over 1,000 language translation projects were launched worldwide cooperatively but still largely through the efforts of Western crosscultural workers. Now the number of people training in the West to do Bible translation is on the decline. For example, new annual membership in Wycliffe Bible Translators USA has declined by about 45 percent since it peaked in 1988. Total membership of that organization has declined by about 27 percent since 1995 when membership was at its highest.7 Currently, there are over 1,900 translation projects where cross-cultural translators have a significant role in the translation work. Yet as this current generation of Western translators age, more and more of their incomplete translation projects are being turned over to the mother-tongue speakers. At the same time, new Bible translation projects being launched worldwide are led predominantly by the indigenous church and their own mother-tongue translators. However, they are not doing it alone. A mark of twenty-first century mission is greater global partnership efforts. This will be discussed further in another section. All of this seems to indicate that the 200-year period of largely Western and cross-cultural Bible translation work begun by William Carey and others is quickly coming to an end. Now the translation periphery is becoming the translation heartland as the indigenizing process increases. If the new translators are now the mother-tongue speakers, how does this affect the process and practice of translation? And if this is indeed the pattern, then what is the role of cross-cultural workers in Bible translation during this stage? To answer these questions, it is necessary to first review the stages of Bible translation during the last 200 years. We will review this in terms of 1) what the goal of Western mission was, 2) how that goal influenced translation practice, and 3) how translation practice may have been influenced by advances in linguistic theory.

The Mono-Cultural Stage

Translation practice carried out by cross-cultural translators during the mono95

96 Bible Translation in Historical Context cultural stage adhered closely to Greek and Hebrew structures, terms and mental frameworks, so it was mono-cultural in this sense. Therefore, it was necessary for the people receiving the translation to understand the structure of the source language. They also had to grapple with the conceptual understanding of the source language words in order to make sense of their own translations. Naturally, mostly the pastors with extensive libraries were able to decode the meaning most accurately. Could this practice in translation be linked to the prevailing linguistic theory at the time? The theory was based on structuralism. Structuralism is concerned with signs and meaning, but it focuses more on the individual parts that combine to form meaning units, such as words, phrases or sentences of mostly Indo-European languages. The supposed underlying pre-existing rules that generate sounds and meaning units were also a focus of study. However, little focus was placed on understanding the speakers own conceptualization of meaning and language use in general. In a similar way, translation practice during this period was also more concerned with source language structure, frequently at the expense of meaning in the receiving language. As a result, even if the gospel spread afar it lacked depth of understanding. And this, I suggest, equates with low assimilation.

The Cross-Cultural Stage

During this stage we see a shift away from literalistic translation. Crosscultural translators during this stage sought to utilize the natural grammar and terminology of the receiving language to communicate meaning more faithfully and dynamically. However, they typically sought after a one-to-one form/ meaning correspondence with words whenever possible. Therefore, there was still some adherence to the formal equivalence model of the mono-cultural stage. Moreover, if one-to-one correspondences did not appear to exist, foreign terms were commonly brought in to rectify that. Linguistic theory during this stage seems to have contributed to the practice of dynamic equivalance translation as well. The development of functional descriptive linguistics, also referred to as basic linguistic theory, helps the cross-cultural translator gain a better understanding of how language users express nominal, verbal and adverbial meanings. In addition, the theory seeks to understand how linguistic universals are applied in the language. Even so,

Gilles Gravelle 97 this theory still assumes that meaning is generally predictable based on an Indo-European understanding of language. As a result, it places significant constraints on a receiving languages lexicon in that meaning units were assumed to be based on specific word classes. However, meaning units in some languages, such as the Papuan languages of New Guinea, defy categorization based on this theory. This has had a significant effect on cross-cultural translation as well. It is why Hwa Yung refers to this stage of translation as only partial enculturation.8

The Indigenizing Period

Now in the indigenizing stage of the late twentieth and early twenty-first centuries, a significant portion of the people doing translation are non-Western mother-tongue speakers. While some of them have received instruction in linguistic theory based on Western frameworks, many have not. Is this an advantage or a disadvantage? It might present a disadvantage in the decoding stage, and that is arguable, but it may be highly advantageous in the encoding stage. If they understand meaning from the original language detached from the structure of that language, then meanings and their conceptual frameworks are more naturally expressed according to the languages own linguistic genius. Importantly, their lexicon will look quite different from that of an Indo-European language. This has great significance for communicating important biblical concepts more deeply. This is because words in the source text may be expressed by simple words, complex words or phrasal constructions in the receiving language. Additionally, the words or phrases may be expressed in different ways in different genres. One might say it is more of a concept-to-concept equivalence with the Hebrew and Greek texts. This practice is not radical contextualization, where the connection between forms and their meanings are completely irrelevant. It has more to do with the language users taking advantage of the linguistic utility of their language to fully convey the same meaning.9 In addition, the translators in the indigenizing stage may utilize more local material (cultural/religious terms and concepts) rather than trying to fit in Western material where the concepts appear to be missing or the local terms are deemed unacceptable, at least from the perspective of a cross-cultural translator.

98 Bible Translation in Historical Context During this current stage of translation, advances in cognitive linguistic theory help us understand grammar based more on how the language speakers conceptualize and express meaning units, particularly in specific contexts.

Three Periods of Mission Focus

Paul Hiebert mentions three periods in modern mission history, and those periods seem to parallel the three stages of translation.10 During the nineteenth century, the goal of mission work focused greatly on outward signs of belief through behavioral change. This did not require people to have a deep understanding of Scripture. This stage seems to parallel the practice of literalistic translation which did not provide the average person with a deep understanding of Scripture. Then during the twentieth century, mission work focused more on people believing the right things. This focus required people to have a deeper understanding of Scripture. Therefore, the shift to meaning-based translation provided that deeper level of understanding for the average reader. Now in the twenty-first century, missionaries are placing greater focus on helping people undergo a worldview change through deep-level transformation. This goals requires a fuller assimilation of Scripture into the peoples language and culture for such deep-level transformation to take place, hence the shift to the indigenizing stage in translation.

A Twenty-First Century Model of Bible Translation

As mentioned earlier, the number of people training in the West to become cross-cultural translators is significantly reduced in comparison to the enthusiastic 1970s and 80s. Yet, at a time when travel is easier, cost is reduced, global communication is instant, knowledge of language and culture greater and funding abundantly available, why has interest on the part of the emerging Western generation in doing Bible translation diminished? It seems this loss of interest has to do, in part at least, with the way it has been done. The church of the Global South has been on the forefront of mission for quite a long time. But their focus has been more on church planting than on Bible translation. One reason for this is their perception of what the translation process involves. Many church planters view it as a theoretical and scientific

Gilles Gravelle 99 task that takes many years to complete. They also consider it to be the work of foreign linguists and biblical language scholars. In comparison, the Western translators have viewed Bible translation primarily as a method for spreading the gospel to new places. The theological and social reasons for doing Bible translation have been secondary, if they considered these reasons at all.11 However, church-planting missionaries and pastors have had more urgent needs to address, and the slow pace of Bible translation usually meant that the task would be put off until another time, or not accomplished at all. Now these perceptions are beginning to change. As a result, more local churches and church-planting organizations are launching their own translation projects. Figures from The Seed Company reveal that, in the projects this organization has tracked from 1997 until the present, about 1,300 mother-tongue speakers have launched translation projects in over 500 languages.12 The process and purpose of Bible translation during the indigenizing stage is more cogently defined by the Global South church and their theologians and missiologists. Consider their remarks: In Malaysia, Hwa Yung believes mother-tongue translation is necessary for developing local and practical theologies that are pastorally and missiologically relevant.13 In Nigeria, Emmanual Egbunu believes the indigenizing principle ensures that each community recognizes in Scripture that God is speaking to its own situation.14 The Ghanaian theologian Kwame Bediako questions, How can we minister the Gospel effectively if we are not equipped to reflect theologically in the languages in which we pray and dream?15 The Peruvian missiologist Samuel Escobar says that the text of Scripture can be understood adequately only within its own context, and that the understanding and application of its eternal message demands awareness of our own cultural context.16

Indeed, Yung states contextualization is not a fad or a catch-word, but a theological necessity demanded by the incarnational nature of the Word.17 Finally, Devagnanavaram, who worked for 26 long years as a cross-cultural translator in his own country of India, concluded that it would have been wiser to train

100 Bible Translation in Historical Context mother-tongue speakers from the beginning because the translation would have been completed faster and would have communicated better.18 Some Western mission thinkers are getting it. Philip Jenkins maintains that Bible translation is no longer seen primarily as a Western method for spreading Christianity. Rather, pastors in Africa view translation as a need-driven and urgent task simply because of their current circumstances. They live and serve at a time when people are suffering tremendously because of horrendous civil and religious wars. They are watching the disintegration of their own social structures. Many people have lost loved ones to the rampant spread of diseases. Others are experiencing debilitating hunger during long-lasting famines. This current reality has led to the globalization of theology as well, and Bible translation plays no small role. In fact, it is indispensable to the work of mission these days.

Table 1: Two Bible translation models

Traditional Western Model Focus greatly on the NT Provide rational biblical knowledge Focus on written media and growth through literacy training for access Small independent team with usually one Western translator Product/outcome oriented Emerging 21st Century Model Focus on OT/NT mix Correct wrong understanding or bridge understanding to Christ Focus on end-users media preferences for broader access and more immediate access Community-oriented with multiple translators Impact/action oriented

Therefore, it appears that a significant goal of Bible translation in the minds of the Global South church leaders is for immediate practical reasons, and possibly secondarily about spreading the gospel to other peoples and places. Could this be a mark of twenty-first century mission in regard to Bible translation? For two hundred years, the seeds of faith were scattered broadly through cross-cultural means. Now they are establishing deeper indigenous roots to yield more abundant fruit. The indigenizing period allows the gospel to live

Gilles Gravelle 101 at home among a people, their language and culture. This then increases the people groups practical understanding of the Word, which leads to hope and produces action. The table on page 15 illustrates two different Bible translation models. The left column shows the traditional Western model. This model primarily seeks to provide rational knowledge of Scripture through the completion of translations. So it is product or outcome-oriented in this sense. The Western translators assumption is that once people hear or read the translation, then they will respond to the gospel in the same way that western people generally responded to it. The right column shows a new model based more on indigenous church thinking. This model seeks to deepen the people groups understanding of the gospel, bridge traditional religious and cultural understanding to the gospel, communicate it more rapidly and broadly, and address their peoples day-today social needs. So, in a sense, the model is impact-oriented. It also seeks to transform religious worldviews rather than replace them. The latter is more a mark of Western mission.

Is Indigenization Syncretism?
In the Thai Buddhist context, Kosuke Koyama comments, For the Thai translators of the Bible, there was no language other than the language of the Buddhist-animist cultureWith great care Thai translators insured richness. It is not a distortion.19 Koyamas comment reveals something important about the indigenizing stage of translation. Bible translation is not about replacing the religions of Buddhism, Hinduism or Islam with Western forms of Christianity. He asserts that this approach has had little success. Instead, Bible translation is to recover, reconnect and transform what already exists by way of the richness of the language and religious culture, and not the religion per se. This then allows for the contextualization of theology for practical needs. However, Koyama maintains that the process should include two movements: 1) to articulate Jesus Christ in culturally appropriate, communicatively apt words, and 2) to criticize, reform, dethrone or oppose culture if it is found to be against what the name of Jesus Christ stands for.

102 Bible Translation in Historical Context This process of translation reveals a significant difference between what a Western cross-cultural translator would or could attempt in comparison to what a mother-tongue translator could and would like to attempt. But do traditional Western practices in translation prevent this undertaking? The indigenous stage of translation requires what Koyama refers to as this dangerous and unavoidable task for the appropriation of the gospel in local language and culture. Kevin Vanhoozer comments on the decoding and encoding of meaning in translation. The Western cross-cultural translator, following the meaningbased method described in chart 2, extracts propositional meaning from another language (e.g., English or the biblical language), and then encodes it into the local language and idioms.20 This model presumes that contextualization happens at the encoding stage. But Yung suggests it does not because cultural patterns are not easily decoded and encoded by outsiders and it assumes that revelatory meaning can be detached from its culturally imbedded state.21 Nineteenth through twentieth-century Bible translation practice treated Hindu, Buddhist, Islamic and animist religious terminology as suspect at best and generally errant at worst. As a result, translators replaced important theological terms with other terms, usually those that mirrored the equivalent Western concept. They did this to avoid blending the message of the gospel with local religious beliefs. Indeed, many Western missionary translators considered indigenous languages to not even have the linguistic facility to express key theological concepts.22 This perception was not uncommon nor has it been short-lived. Holding this view created some difficulties for the translators. It often required them to borrow terms from other languages, such as a national language or some other contact language. In some cases, the translators had to produce creative descriptive phrases to communicate an important theological concept. They did this to avoid using local religious terms or for supplying supposedly missing theological concepts. Therefore, the recipients of the translation had to learn the meaning of a new foreign term or phrase. Then they had to figure out how to apply the meaning of the term in different translation contexts.23 As a result, many Western cross-cultural translations are full of English, French, Spanish or Arabic key biblical terms, for example.

Gilles Gravelle 103 Andrew Walls points out the irony of this practice. After all, the writers of the New Testament, especially Luke and Paul, used the language, terminology and conceptual schemes of the Greeks to communicate Christ faithfully and accurately. They did not use their own Jewish terms and concepts that would have been difficult for the Greek audience to understand. As Koyamas argument would hold in this case, they had no language other than the language of Greek polytheistic culture. Even so, Kevin Vanhoozer rightly warns that location should not be the essential characteristic of Christian theology. The primary source must remain in Scripture. When culture is the primary source for theology a theologian (or a translator) becomes a witting or unwitting revisionist. Liberals in the West are willing to revise the faith to make it more acceptable and intelligible to those in a particular cultural-intellectual situation.24 Therefore, the indigenization stage of translation is not meant to make the Scriptures more acceptable. It is not accommodation, either. However, if a mother-tongue translator is prevented from using experience-near material as opposed to experience-distant material from the translation source texts, as Robert Priest puts it,25 then it seems this would prevent the full enculturation of Scriptural meaning. This then puts the users of the translation at a disadvantage. The point is that a fully indigenized translation should allow the pastors, preachers, theologians and everyday users to have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgethat [they] may be filled to the measure of all the fullness of God.26

Cross-Cultural Workers in the Indigenizing Stage

Thus far I have attempted to provide some evidence that shows how the process of translation involves stages. The idea is that the stages are not serial, per se. The indigenizing stage would be the final stage, at least in terms of enculturation. Given that mother-tongue translators will likely carry out most of the remaining 2,200 language translation projects, how does that affect the role of cross-cultural workers in translation? The chart on page 15 shows that translation practice in twenty-first century mission is community- or group-oriented. Indeed, most of the translation

104 Bible Translation in Historical Context projects that started this year with The Seed Company participation involve a group of translators working together, rather than one translator working alone with one language. In addition, the projects involve broader partnership, with each person, church and parachurch organization contributing in their areas of calling, experience and ability. It is a Global Church covenant community of believers working together.

Figure 2: The partner-oriented model of Bible translation in India

New India Evangelistic Association 14 Indian Church-Planting Orgs WBT Asia SIL South Asia Group OneStory Campus Crusade/The Jesus Film Faith Comes By Hearing Local and Global Bible Societies Global Scripture Impact The project leaders The impact workers Training & consulting Training & consulting Story crafting consultant Producing the film Recording of Luke Publication funding Impact assessment

In a partner-oriented model, there are a variety of Global Church organizations working together to achieve impact in a number of areas, and that sooner. Cross-cultural workers from church and parachurch organizations bring a wealth of experience and knowledge to the projects. However, their role is increasingly to equip mother-tongue speakers and the local churches to grow in their ability to begin, nurture and sustain the work. This model especially includes the work of Bible translation. The chart on this page illustrates this model being applied in India. Ideally, if twenty-first century mission goals are to train leaders, foster faith communities, nurture and sustain movements, then the role of the Western church seems apparent. However, this may require some adjustments, if not complete framework changes, to the Western churches traditional ways of working. I offer four domains where Western cross-cultural workers may need to change their goals and methods to participate in the indigenizing stage more effectively.

Gilles Gravelle 105

Translation Training
Much of a Western translators training has been theoretically and academically oriented, and in no small way influenced by a Western positivist epistemology. Therefore, the language of translation has been an academic and scientific language. Now many if not most of the mother-tongue translators are pastors or teachers or other people who hold other positions within the Church. This means the work of translation is fast becoming the work of the local and national Church and less so of parachurch organizations. The pastors language of translation is theological. Some of them will go on to become linguists and translation consultants, as is needed. However, many of them will resume their pastoral duties. In addition, they are language and cultural insiders. Given the differences between Western cross-cultural and indigenous translators, what would the training curricula entail for the indigenous translators? It will require rethinking what they need to know, when they need to know it, and how it should be communicated.27

Scripture Access and Use

Western translation organizations still value literacy training for, among other things, producing a larger number of people who can read the translated Scriptures. Of course, learning to read is often a value for many of the local people for economic reasons, too. However, finding ways to provide Scripture translations in a medium that is most preferred by the people group is another mark of the indigenizing stage. Darrell Whiteman comments, Literacy is nearly always seen as the panacea for any development ills, when in fact the record is a mixed one. In some cases it has been helpful, in other situations it has not been.28 The fact is, while literacy is an important and ongoing need in any translation project, it has not really produced literate societies. Therefore, a translation team needs to place greater focus on communicating Scripture through other mediums as well. Alternative methods could be crafting oral Bible stories, producing audio recordings, audiovisual films, and putting Scripture into song or poetry. The important thing is that literacy training is balanced with other Scripture-access strategies.

106 Bible Translation in Historical Context

Project Planning and Implementation

It is generally true that Western translation organizations have focused mainly on completing translations. In this sense it has been product-oriented. The translators desired outcome was to get the translated Scriptures into the people groups hands. Their assumption was that the people would immediately begin reading and applying the Scriptures in their lives. Their motivation for doing translation was certainly so that Gods Word would have its transformative effect on people and cultures, and in many situations it has indeed had some very good effects. However, early planning for these effects to occur sooner and more broadly has not been the norm in most situations. Now the need is for the partners to determine at the start of the project the effects they would like to see stemming from the use of the translation. However, the translation outcomes that a Western translator desires may differ from what an indigenous church translator may desire, as the table in section 3 illustrates. Therefore, the opinion of the indigenous church in translation planning is imperative.

Funding
Todays Western donors are concerned that the former type of Western mission planning has not always produced the sort of fruit they believe God desires from the translation projects. They want to be wise and faithful investors of the large sums of talents29 (i.e., millions of dollars) that God has entrusted to them. Therefore, they look for projects that display certain wise planning characteristics. Before committing financial support for a project, they might ask if the translation team has clearly defined goals and schedules. Are the important roles and activities in the project well-defined? Does the project budget clearly show how they intend to spend the funds? Do they have a method to know how they are doing in reaching their goals during any phase of the project? Todays donors also desire to see greater partnership in a translation project. However, this sort of partnership is the kind that focuses on transferring more capacity to the people group and their church so they can launch and sustain translation work in new places. This is not what some people in the west refer to as donor-driven planning. The donors role has more to do with accountability relationships between all the partners, and they are also accountable for their role.

Gilles Gravelle 107

Final Thoughts
I have attempted to show how Bible translation has been carried out in stages over time. The process began as a multilingual and multi-cultural movement at Pentecost. Then the multilingual and multicultural aspect of translation more or less ceasednot entirelyduring the monolingual and mono-cultural stage. The next stage saw broad expansion through largely Western crosscultural translation. Now we see the emergence of the indigenizing stage at the end of the twentieth century. This latter stage is where the Word of God makes itself fully at home with a people and their culture. It is a first- and secondperson communication with God rather than a third-person communication filtered through another peoples language or their culture. Jesus, the Word of God, is no longer a distant, vaguely understood person. He is now living within the community. Bible translation is an imperfect science, and as we have seen, a persons perceptions about other peoples religion and cultural can add to that imperfect practice. Even so, God is sovereign and therefore He has never been hindered in accomplishing His mission during any stage of Bible translation. However, I tend to think He is not satisfied until people can know Him more deeply and completely within their own language and cultural setting. Yet, this begs the question, what about the 1,726 complete full Bible or New Testament translations that are more or less only partially enculturated translations? And what about the more than 1,900 translation projects currently in progress, most of which still heavily involve the faithful work of the cross-cultural translators? This is something Ive pondered since my wife and I completed work on two New Testament translation projects, which also included several Old Testament books. We were what Paul Hiebert referred to as insider/outsiders.30 Over time we gained more of an insider view through extensive linguistic and cultural learning. Yet, we were intuitively still outsiders in that our cognitive insights were far less than that of a mother-tongue speaker. Like most crosscultural translators, we worked closely with the speakers and the Church. Yet, the translations still bear their distinctive mark as a cross-cultural and hence partially enculturated work. Therefore, in the long term, the success or unsuccessfulness of these two translations will be judged by indigenous criteria.31 Now, one former associate translator, a mother-tongue speaker, is continuing work on the Old Testament. His translation has a different feel and sound

108 Bible Translation in Historical Context to it. I believe it is a more pleasing and insightful feel and sound because he is the one working to communicate the concepts in terms of how he intuitively understands his language. He is also drawing from more cultural material than I was willing to draw from. So it seems in this case that the process of transmission is indeed continuing as it can only when it is squarely in the hands of the local church and their own mother-tongue translators. I tend to believe that someday a team of mother-tongue translators from these two groups of people will finish the translation process with their New Testament, too. They have already begun doing that as they theologize in lively conversations over what the current translations mean. These days the Global South church and their theologians are contextualizing the message with whatever translations are available. Indeed, they are freer to do that than a Western cross-cultural translator would be. So I believe that God continues to make Himself known more intimately in languages and cultures through the globalizing of theology and through the second-generation work of the mother-tongue translators. Each stage injects more biblical information and helpful insights into pre-existing indigenous theology.32

Endnotes
1 See Andrew Walls. 2002. The Cross-Cultural Process in Christian History, Orbis, p. 31. 2 The work of Andrew Walls on the cross-cultural transmission of the Gospel has been especially helpful in gaining this historic overview. Two resources are, Bible and Scripture Use in Christian History (unpublished manuscript) and The Translation Principle in Christian History, in (ed.) Philip C. Stine. 1990. Bible Translation and the Spread of the Church. The Last Two Hundred Years. E.J. Brill. 3 Figures vary according to sources. This data is based on SIL International Sept 2009. 4 See Lamin Sanneh. 2003. Whose Religion is Christianity? The Gospel beyond the West, Eerdmans, p. 23-24. 15 Kwame Bediako. 2002. The Challenge of Mother Tongue for African Christian Thought. Journal of African Christian Thought 5. no.1 ( June), p. 1-60. 16 Samuel Escobar. 2003. The New Global Mission. The Gospel From Everywhere to Everyone, InterVarsity Press, p. 21.

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17 Hwa Yung, 1997, p.13. 18 Devagnanavaram. 2007. Why Have We Ignored the Mother Tongue Translator? Word and Deed, vol. 6.1. SIL International. Dallas, TX. 19 Kosuke Koyama, 1999. Water Buffalo Theology. Orbis. 20 See Kevin J. Vanhoozer, 2006. One Rule to Rule Them All? Theological Method in an Era of World Christianity. In Craig Ott & Harold A. Netland (Eds), Globalizing Theology, Baker, Grand Rapids, p. 85-126. 21 Hwa Yung, 1997, p.11 22 Andrew Walls, 2002, p.39 23 Missionary translators thought the Meyah language of Indonesia had no term for sin, so they borrowed one from a neighboring unrelated language. Unfortunately the Meyah thought it only referred to two sins: killing and adultery. 24 Kevin Vanhoozer, 200, p. 106-107. 25 See Robert Priest, 2006. Experience-Near Theologizing in Diverse Human Contexts. In Craig Ott and Harold A. Netland, (eds.), Globalizing Theology, Baker, Grand Rapids, p.180-189. 26 Ephesians 3:18-19. The New International Version. Zondervan. 1989. 27 Serampore College recently developed a new curriculum for training mothertongue translators as on-the-job education. It is part of the translation process in many ways, rather than apart from the task. It also seeks to use less technical language, but rather communicate the important concepts in clearer terms. 28 See Darrell L. Whiteman. 1990. Bible Translation and Social Development. In (ed.) Philip C. Stine. Bible Translation and the Spread of the Church. The Last 200 Years. Studies in Missions, vol. 2. p.135. E.J. Brill. 29 The Gospel of Matthew 25:14-28 30 See Paul Hiebert. 2006. The Missionary as Mediator of Globalizing Theology. In (eds.) Craig Ott and Harold A. Netland. Globalizing Theology, Baker, Grand Rapids, p. 100. 31 Sanneh, 2003, p. 127 32 Koyama 1999, p. 60

Cross-Cultural Partnerships and Money: Growing in Cultural Intelligence for More Effective Ministry
Mary Lederleitner
Clarifying the Word Partnership
Culture deeply impacts how we view partnership. If we do not understand this, we will automatically get off on the wrong foot. 1

artnership is a loaded term that comes with all kinds of baggage depending on a persons past experience. I think it will be difficult to track together if we are all coming at the term from different vantage points. For this reason I would like to clarify some questions about the term before delving into the various ways money can impact it. 2

What partnership does not mean

Over the years I have seen many words used interchangeably. I have seen donors and investors referred to as partners. I have heard of networks referred to as partnerships. For clarity, I would like to look at these terms and create a shared meaning for the purpose of this text. From my perspective, financial donors are people who give money to churches, mission agencies, indigenous leaders, or to missionaries. Their contribution is imperative for the advancement of the Kingdom. They write a check, give cash, contribute stock, or perhaps donate goods. Their giving provides many of the financial resources that are essential for mission work. However, these individuals are often quite busy with a number of personal, family, church, work and volunteer responsibilities of their own. For that reason they are not deeply involved in, nor do they know about, all the day-to-day responsibilities of the mission they are funding. They might get a report quarterly or annually explaining the broad outcomes of their funding and, if they have time, they will read it. If they are praying donors, they are likely to be more engaged as they choose to also provide spiritual support for the ministry they are funding.

111

112 Cross-Cultural Partnerships and Money Investors are financial donors who have a deeper desire to know the results of their financial giving. Many investors see their primary calling in life as stewards commissioned to utilize their financial resources so the work of Christ can expand in the world. They are more engaged than financial donors. They want to see regular reports and they often carefully review documentation sent by mission agencies. They analyze things such as the percentage of administrative overhead costs in comparison to other ministries. They often have an innate business sense. However, their involvement is typically limited to financial giving and reporting. Although once in a while they might visit a field site, on a daily basis they are not involved with ministry staff or the recipients of the ministry programs they are funding. Investors are also essential to the advancement of the gospel. They bring high expectations which often serve as a catalyst for Christian nonprofits to exercise greater due diligence with financial resources. Networks are also important for the Kingdom. In a network, people come together and share resources so that each person or ministry can do its own work even better. The hope is that by sharing resources and ideas all of the churches and organizations will be even more effective in their individual ministries. Networks enable people to learn from one anothers mistakes and successes. They shorten learning curves and foster deeper fruitfulness in ministry. All of these areas are important and I believe wholly critical to the work of missions. If any were removed, there would be profound setbacks that would cripple or disable ministries from ever reaching their full potential. I say this to emphasize that although these things are not cross-cultural ministry partnerships as I would define the term in this text, they are essential and should be deeply respected and appreciated.

So what is meant by partnership?

In mission organizations and churches with extensive mission programs, there are often individuals whose primary responsibility is to interact quite closely with people from other cultures to accomplish goals together. 3 It is this togetherness that sets partnership apart from the other terms we have discussed. Partnership, as I use the term, means coming together in relationship to accomplish together what two or more people or organizations cannot accomplish on their own. It means communicating frequently and working together closely. The little things that most people might not know about in a program

Mary Lederleitner 113 or project become common knowledge to partners. Together they bear the burden of whether or not something succeeds or fails. Within their corporate or organizational structures, and among their constituencies, they are held accountable and take responsibility for what happens. Partnership is a place of great blessing and it is also a place of profound vulnerability for either partner can substantially impact the other by his or her words and actions. 4 In the accounting and business world, partnerships take on a number of forms. There are limited partners where each person has limited liability. Partners protect themselves from one another by putting up barriers to lessen their personal vulnerability. There are controlling partners who create the original partnership documents in ways that enable them to have a greater say in what happens and to supersede other partners desires or wishes. There are silent partners, those who give money and whose identities remain a mystery to all but perhaps one person. The person who might know the silent partner is the general partner. He or she oversees and manages the day-to-day operations. Partners might outsource workers from overseas to perform some functions at a lower cost. However, when outsourcing is done, it must meet all the specifications and requirements of the organization purchasing the labor. These are all legitimate forms of doing business in America. Each has its place and is appropriate in different settings. Limited partners are often utilized in real estate ventures. Controlling partners can be good when the ethics of other partners are in question. It enables a person to maintain integrity in an environment with a fluctuating moral compass. Silent partners can provide much needed capital which is often essential to get an enterprise established. General partners are often necessary to ensure that things run well. There needs to be someone overseeing daily operations or important things will fall through the cracks. Outsourcing workers can be a blessing in a majority world country if it means parents now have access to employment and a means to feed and educate their children. These types of partners and forms of doing business are not innately bad. However, when it comes to this text, these are not the types of partnerships to which I am referring. In missions I think at times wealthy partners have frequently moved into the role of being controlling partners when that is not what I believe God intends. Often because we control the money and have extensive educational and technological resources at our disposal, we feel we have a greater right to decide how things should be done. However, if indig-

114 Cross-Cultural Partnerships and Money enous brothers and sisters are giving their lives and sacrificing their health to go to remote and dangerous places to serve Christ, money and other resources do not trump such sacrifices and give wealthier partners controlling status. Instead, in ministry I believe we are called to carefully assess how we will do missions. Culture deeply impacts how we view partnership. If we do not understand this, we will automatically get off to a poor start. We need to be aware of the baggage we bring into these cross-cultural relationships because of where we were raised and how we have been socialized.

Why Partner If It Makes Us Vulnerable?

Since many in the west intentionally seek ways to be less vulnerable, for instance we purchase insurance policies and institute risk management practices, why would we want to engage in cross-cultural ministry partnerships? If we just do it ourselves cant we better control the outcome? If we just do it ourselves isnt there less chance of damaging our reputation and credibility with donors and investors who are critical to our success?

Synergy
Working separately we can do a number of good things in the world. However, working together we can do exceptionally great things in the world. Through partnerships many mission organizations have seen exponential growth in what can be accomplished in global missions. This is a reality in ministries involving Bible translation, literacy, church planting movements, community health initiatives and evangelism just to name a few. The Jesus Film, SAT-7 and One-Story are three incredibly effective ministries that have brought the gospel to millions of people because ministry leaders had a willingness and commitment to partner across agencies and cultures.5 Strategically formed partnerships can create a synergism for all organizations involved, enabling them together to accomplish far more than they ever could do by themselves. Synergistic ministry partnerships have facilitated greater access to unreached mission fields, more creative outreach programs, and holistic mission work around the world.

Mary Lederleitner 115

Witness
Jesus talked about the impact of oneness in John 17. He knew His death was imminent. I do not know if you have ever lost someone close to you. When my Mom was dying of cancer and she knew the end was near, she was very careful with her words and she was very intent on communicating the things that meant the most to her. This was Jesus predicament. He was about to finish His time on earth. He would not be around much longer to guide His disciples and physically walk with them. That sobering reality should lead us to question what was on His heart at that moment in time. He prayed in John 17:20-23, I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me. The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. We are in a global world filled with strife, violence, ethnic cleansing and terrorism. If Christians model crosscultural ministry partnerships well, I believe the witness of Christ will shine brightly and the world will take notice.

Destiny
We expend great quantities of time and resources during our lives on earth; yet, much of what we do and much of what we build will burn as stubble in the end when all of our work is tested by fire. 6 However, scripture gives us a compelling picture of our ultimate destiny in Revelation 5:9-10. There it says, And they sang a new song, saying, Worthy are You to take the book, and to break its seals; for You were slain, and did purchase for God with Your blood men from every tribe and tongue and people and nation. And You have made them to be a kingdom of priests to our God; and they will reign upon the earth. Serving together and worshipping our Lord together throughout all eternity is our destiny. If this is the case, doesnt it seem like a wise use of our time and energy to learn how to do it well now? Jesus taught us to pray, Thy Kingdom come and Thy will be done on earth as it is in heaven. 7 If we have this image of heaven before us, should we not be trying our best to grow into the fullness of it during our time on earth?

116 Cross-Cultural Partnerships and Money Cross-cultural ministry partnerships are a lot of work and sometimes they leave partners feeling vulnerable. However, because of these passages I think we can take heart in investing our energy, time and resources in cross-cultural ministry partnerships. The very mode of how we do missions has the capacity to speak volumes and bring greater levels of credibility and integrity to the message we are hoping to share with the world. The very act of working through cross-cultural ministry partnerships models to the world our true destiny as children of the One Creator, the Almighty and Living God.

Global Trends And Money In Missions*

Money is the meeting place, the contact point so to speak, between how our deepest core values, assumptions and beliefs begin to intersect with others and the world. When I hear a story about a cross-cultural ministry partnership that is falling apart, I find myself asking the same questions over and over again. Why is money always at the center of the conflict? There are so many things in life about which we could argue. There are so many differences that could cause strife among cross-cultural partners. Why is money so often at the center of our most serious ministry disagreements?

The questions are not going away

In life sometimes we catch a lucky break. Sometimes if we ignore a problem long enough, it simply disappears. When it comes to differing worldviews regarding money and its use and accountability in global missions, I do not see the issue disappearing or getting better with denial or procrastination. Scott Moreau, a respected missiologist and the editor of Evangelical Missions Quarterly, indicated recently that there has been a 6900% increase in the number of organizations claiming that partnership is their primary mode of doing ministry.8 The statistic is staggering. In this next era of global missions, because of the impact of globalization, we will be working together and *The remaining sections are adapted from Cross-Cultural Partnerships: Navigating the
Complexities of Money and Mission by Mary T. Lederleitner. Copyright(c) 2010 by Mary T. Lederleitner. Used by permission of InterVarsity Press PO Box 1400 Downers Grove, IL 60515.

Mary Lederleitner 117 sharing resources across cultures in ways that prior to this time in history were truly unprecedented. In the mid 1990s when I was pursuing a masters degree in missions, missiologists at that time were predicting that the locus of missionary activity would shift in the future from the west to the majority world. A decade later, that statement is simply a reality.9 In many regions of the world, thousands upon thousands of Christian workers are willing to leave their homes and families, endure physical and financial hardship and commit their entire lives to the advancement of the gospel. However, in countries like the United States, it is becoming increasingly difficult to get people to make a long-term commitment to global missions. In the U.S. people are often willing to go abroad on a short-term mission trip for one or two weeks. However, most of these participants are unwilling to commit to long-term missionary service and are unwilling to radically change how they live their lives in their home context when they return. 10 As the pendulum shifts and the majority world church assumes greater responsibility for global missions, it is encountering a very real hurdle. Many faith based mission organizations in the west require mission candidates to obtain their own financial support from local churches in their home sending countries. However, in many of the areas where there are now large numbers of Christian workers willing to give their lives to missions, it is often difficult to raise these needed financial resources. As I watch things playing out, I see western churches and western mission agencies positioning themselves to remain key players in the mission movement for years to come by raising staggering sums of money for Christian mission work. I do not think it is a wrong to do this. God has financially blessed many western nations. We see from passages such as Psalm 67 that God blesses us that all the ends of the earth may fear Him 11 Through the creation of new foundations, creative marketing campaigns and legacy trusts, western mission agencies and Christian nonprofit organizations are positioning themselves to cash in so to speak, on Gods financial blessings in the west to fund the work of the Kingdom for many years to come. In light of these global trends, what is God up to? As I watch the picture unfold I see a number of different scenarios which could play out. Being an optimist my heart hopes for the best case scenario. Perhaps the west will be able to learn to work with majority world leaders, share financial resources without being controlling or neo-colonialistic, and financial resources will be

118 Cross-Cultural Partnerships and Money released in a way that can truly resource unprecedented numbers of workers for the harvest field. 12 Billions of people will come to faith in Christ, suffering children will be cared for, transformational community development will take place, contextually relevant and life changing theological education will be developed, scripture will be available to all people in their heart language so they may know God deeply, micro-enterprise efforts will flourish into lasting and sustainable economic growth and development for the poor, all people will learn how to read, no child or innocent young girl will be forced into the illicit sex trade, everyone will have access to clean water and a good education. If you shut your eyes and hope you can see it too. It is a picture of what it would be like if the glory of God filled the whole earth. 13 The potential is there. It is possible that these trends can play out in this extraordinarily beautiful way. Because of the enormous global resources, the incredible migration of people groups from everywhere to everywhere, 14 and the power of technology in our age, I believe those living in this generation have the potential to see this reality come to pass. However, as I look at the big picture, I also see serious hurdles that must be overcome for this to best case scenario to be realized. I recognize that powerful and affluent people will need to learn how to partner in very different ways than ever before. Western mission leaders and pastors will need to develop deeper humility to be able to work effectively with majority world leaders who have different priorities and different visions about how to reach the lost. I see western governments insisting upon ever increasing and more difficult financial reporting requirements when funding is sent abroad. Often these requirements are being imposed upon people with a different worldview about funding and accountability, and in contexts where histories are ripe with colonial injustices. These hurdles are quite real and, at times, the conflict that ensues as a result of these differing views about financial accountability can appear to be insurmountable. Amidst these competing global realities, is there any hope that we can navigate these differences? Is it possible to emerge from all of this and end up in a good place, a place of blessing with even greater fruitfulness in ministry and even closer cross-cultural relationships?

The true puppet master

If we can take a step back and if we pray for wisdom, I believe in God we can access grace to overcome these hurdles. Instead of attacking one another when we encounter different views about how to spend or account for resources, if

Mary Lederleitner 119 we can slow down and take a look at the bigger issues, I believe we can find ways to work together effectively. Culture is so tricky and so masterful at pulling our strings. 15 Often we respond with a knee jerk reaction to certain situations, yet this does not have to be the case. We can become aware of the subtle and not so subtle reasons why we believe as we do. We can analyze these truths together. We can honor one anothers worldviews, and find new ways of working that do not discount or minimize how we might respond if it was only our own culture in play. However, if culture is never outed as being the true puppet master, it goes unexamined and un-critiqued. We have to be willing to bring it out in the open and look at what we believe, and why we believe as we do, before we can move forward. The goal of this book is to look at the many aspects of culture and the way it impacts how we see the world and how we view money. I believe if we truly understand each others worldviews, if we can empathize and feel the tension our partners are experiencing in their own context, we will be much more able to develop culturally appropriate solutions.

Jesus did not side-step money issues

Larry Burkett was a well known author and speaker in the United States. The crux of his ministry was to help Christians better understand biblical principles for managing money both in the family as well as in the church. He wrote, It may surprise you to learn just how much the Bible says about finances. There are more than 2,350 verses on how to handle money and possessions. In fact, Jesus said more about money than almost any other subject. 16 Why would Jesus, God incarnate, spend so much of His limited time on earth addressing the subject of money? I think it is because money is the meeting place, the contact point so to speak, between how our deepest core values, assumptions and beliefs begin to intersect with others and the world. And, I believe it is at that point of contact where exceedingly good or exceedingly bad things can happen.

There is no one size fits all

More than anything else, over the past decade I have seen disputes over money be the most likely reason cross-cultural ministry partnerships fail. There is no one size fits all approach to this issue. If someone advises you that there is, they simply do not understand and are, more likely than not, working from an ethnocentric perspective. The world is exceedingly complex and amidst those

120 Cross-Cultural Partnerships and Money complexities we are doing ministry in and through people. For this reason, there are an exponential number of possible outcomes given such a vast scope of variables. My hope is to give you some tools and ways to better understand your cross-cultural ministry partners. Once you gain a little footing in the area and are able to respect and deeply feel your partners predicament, by Gods grace you will begin to discern creative solutions which will be best for each unique ministry context. God has answers for these issues we are facing. He has not put us on this planet and asked us to do global missions just too intensely frustrate us. It is His gig so to speak. It is His heart of redemption that lies behind the whole motivation for missions. It is His Kingdom we hope to advance through our efforts. James 1:5 promises that He will give us His wisdom if we ask. But, I think His answers will only come once we truly value and respect one another. It is within such an atmosphere that Gods Spirit can move most freely. It is within a place of love and respect where God can fashion among His children a unity which supersedes culture. I believe it is only within such a place where we will find His blessing for greater fruitfulness in global missions.

Understanding Cultural Intelligence

Cultural intelligence is having your behavior and instincts honed, over time and through practice, so you behave in ways that are a blessing and not a hindrance to Gods purposes in the world. People frequently assume if they are effective and successful within their own culture, they will automatically succeed abroad. Often this is not the case. Some research indicates that those who are truly the most adept at working within their own culture, are frequently the ones who will have the most difficulty in a new cultural context.17 For this reason, if you have a heart to truly be effective as you engage in cross-cultural ministry partnerships across the globe, or if you just want to engage effectively in ministry across cultures within your own church or neighborhood, this is an important chapter for you to read and begin integrating into your life.

What is cultural intelligence?

Cultural intelligence is a relatively new term. For many years the overall

Mary Lederleitner 121 concept was referred to as cultural competency. However, in the early 1990s Howard Gardner published a book entitled Multiple Intelligences.18 It shed an innovative light on how we define the word intelligence. Prior to this, people measured intelligence through IQ tests which looked solely at cognitive abilities. Dissonance arose, however, because many people seemed to know at least one person in life who scored very high on such tests but was not terribly successful on the job or in social situations. For that reason, although high IQ scores were praised by both the young and old alike, the measure did not seem to adequately describe a persons capacity for personal growth or professional achievement. Gardner outlined other forms of intelligence that he believed would prove to be better indicators of success in different contexts. As the ramifications of his research began to sink in, scholars and practitioners started to recognize additional ways to determine if or whether a person would succeed in the work place. Daniel Goleman published a book entitled Emotional Intelligence 19 that helped to illustrate what are now commonly referred to as soft skills. His later book entitled Working With Emotional Intelligence 20 was especially insightful as he analyzed data from scores of interviews with corporate leaders. Cultural intelligence is related to emotional intelligence, but it picks up where emotional intelligence leaves off. 21 In the book Cultural Intelligence: A guide to working with people from other cultures, Brooks Peterson defines cultural intelligence with an equation. He says, Knowledge about cultures (facts and cultural traits) + awareness (of yourself and others) + specific skills (behaviors) = cultural intelligence. 22 Cultural intelligence varies from emotional intelligence in that a behavior which might be a great asset in one culture can actually become a hindrance and liability in another. For this reason, the full scope of emotional intelligence skills outlined in Golemans writings do not automatically translate into being beneficial qualities in all cultural contexts.

What cultural intelligence is not

Cultural intelligences is more than just intellectually knowing the right thing to do in any given situation or context. Cultural intelligence is having the ability to actually act and do what is best in diverse and often complex settings. One of the things that scares me most about writing a book on the topic of cultural intelligence and money in missions is frequently people think they

122 Cross-Cultural Partnerships and Money know something if they read a book about it. A subtle pride forms as people become more cognitively educated. However, cultural intelligence is not just about reading beneficial books and doing research to understand cultural issues. It is about having your behavior and instincts honed, over time and through practice, so you behave in ways that are a blessing and not a hindrance to Gods purposes in the world.

Is cultural intelligence that important?

Perhaps an illustration would be helpful to answer this question. Over the years I have needed to get my blood checked regularly for a thyroid condition. It is not a big deal. Approximately twice a year I go in and they check thyroid levels and tweak my medication slightly if needed. Over the last twenty years I have gone to a variety of medical facilities for this testing. Everyone who takes my blood sample is a trained phlebotomist. Each has studied the same types of books and passed the same types of exams. Nonetheless, I can tell you with absolute certainty that there is a distinct difference between those who have the head knowledge about drawing blood and those who have, over time and experience, honed the skill. In one medical office, my heart leaps for joy when I see a certain Indian medical technician. When she draws my blood it is a pleasant experience. She does it quickly and painlessly. Afterward she provides a cotton swab and a band aid although they are not really necessary. It rarely bleeds when she does it. The procedure is always flawless and I go about my day with no negative side affects. This type of experience is not always the case however. Sometimes things get off to a bad start and go down hill from there. Other phlebotomists come to me and begin flicking my arm saying, Wow- do people have trouble drawing your blood? I can barely find a vein. Needless to say, I do not have to tell you what is going through my mind at that point! They then proceed to take my blood in a way that feels more like medieval torture than modern medicine. I leave with my arm racked with pain and bruising which will take several days to dissipate. Being on the other end of those who intellectually know how to take blood as opposed to those who have trained their behavior to take blood is a night and day experience. The analogy often leaves me wondering, How do people feel who are on the other side of our cross-cultural ministry efforts and cross-cultural ministry partnerships? Does it truly matter that we have more than just head knowledge?

Mary Lederleitner 123

How does cultural intelligence grow?

Since emotional intelligence (EQ) is a type of corollary or parallel to the concept of cultural intelligence, research in EQ can provide helpful insights. Goleman writes, Because intellectual learning differs from behavior change in fundamental ways, the models of education for each are significantly different. For intellectual skills, the classroom is an appropriate setting, and simply reading about or hearing a concept once can be enough to master it. Emotional learning demands a more profound change at the neurological level: both weakening the existing habit and replacing it with a better one. 23 Cultural intelligence grows as we put into action new behaviors that are appropriate for a given situation. Although they might seem awkward at first, over time the new behaviors form new pathways that become ingrained into our brain circuitry. Goleman often refers to the billion dollar mistake that companies make as they seek to design training programs to foster emotional intelligence, but do so in ways incongruent with how it develops. 24 For training to be effective, he says a number of qualities must be present. Although you can read a fuller explanation in his book Working With Emotional Intelligence, a number of things must be in place for cultural intelligence to flourish. Goleman explains that we must be motivated to change, growth needs to be self directed and not imposed, and we need clear and manageable goals to pursue. He explains that organizations can help to prevent relapse into unhealthy behaviors, give performance feedback, and encourage new practices. He believes organizations need to arrange for support so people do not get discouraged. They need to actively encourage people who are seeking to grow in new areas, and there needs to be some way to provide an ongoing evaluation or assessment of growth. For these reasons, I do not believe cultural intelligence can be formed in a vacuum. It is formed alongside and with people, and with all the encouragement, support and accountability that is the best reflection of healthy Christian community. Creating safe places to grow, learn, gain feedback and obtain correction is essential. And, the best way to do this is by integrating cross-cultural ministry partners and colleagues into the process. Only then will we be able to recognize our blind spots. If indigenous partners are included in the process it keeps us from deceiving ourselves that we are growing and maturing when in actuality we might not be.

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What happens when we fail?

For me personally, the most encouraging aspect of the research about emotional intelligence is in this area. It indicates that although IQ is, for the most part, genetically determined and often does not grow after a person leaves his or her teen years, EQ is a learned skill. For this reason, we can continue to grow even through old age. 25 In cross-cultural ministry we make mistakes. It is inevitable. We are fallen people with a fallen nature. We are finite and we do not possess all wisdom and knowledge when we start working in missions. Even acting out of our best intentions, we make errors and at times hurt others. If this was our only truth it would be hard to have hope and continue serving God in such a complex world. However, there is more to the story. We serve a redemptive God and He promises to work all things together for good to those who love Him and are called to His purposes. 26 Emotional intelligence research reveals that even our mistakes can have redemptive outcomes. As long as we are willing to keep learning, we can keep growing. It may not be true of you but I agonize over some of the mistakes I have made in ministry. The memories of the most serious ones are often with me. I hesitated to even write a book in this area because my track record has been far from flawless. There are things in life that I would literally give my right arm if I could travel back in time and have a do-over so no one ever had to get hurt. However, only God Almighty is not constrained by time or space. We, as His children, are constrained by these realities. We cannot travel into the past and undo our blunders or cause things to turn out differently. However, we can learn from our failures and the short-comings of others. We do not have to keep making the same mistakes over and over again and, as His children, we should not. God gives us the power to take even the saddest of circumstances and learn from them, so we can transform, grow and become better people. That is the nature of our God and that is the nature of cultural intelligence.

What resources do we have at our disposal?

Learning from people and experiences If we will slow down, reflect, and think about what we have already experienced in missions we can make great strides in growth. In addition to learning

Mary Lederleitner 125 from our mistakes as we just mentioned, we can also learn significantly from successful experiences as well. In the community development field they often talk about positive deviants as being a catalyst for change. These are people within each context who are seeing different results, better ones, than the general population. One article sums up how to maximize growth and learning from positive deviants by saying, The positive deviance approach requires a role reversal in which experts become learners, teachers become students, and leaders become followers. 27 God is willing to teach us through every person we meet and through every experience we encounter if we are willing to humble ourselves and learn. Learning from scripture It truly is remarkable to me how a book written thousands of years ago can still be so keenly relevant in modern times. God uses His Word! Hebrews 4:12 says it is living and active, able to cut through to the deepest parts of who we are. When it comes to genuine and authentic change, we need Gods supernatural power. And, if we have scripture in our language, we can spend time reading and mediating on passages that have the power to change our hearts and lives. Learning from the social sciences I think one of the reasons I have loved working in missions so much is because as a discipline it is willing to glean insights from so many different fields. Samuel Escobar writes, Missiology examines missionary facts from the perspective of the biblical sciences, theology, history and the social sciences. A missiological approach gives the observer a comprehensive frame of reference in order to look at reality in a critical way.28 As a whole, evangelicals can be quite suspicious of the social sciences. And, at times the skepticism is warranted. I do not believe everything I glean through the social sciences is truth. Even from the same author I can accept some concepts but I discard others. However Romans, Chapter One, teaches that God does provide us with general revelation. Many people who have never been Christians have sought to know things about Gods creation and humankind, and He has blessed their inquisitiveness and revealed truth to them. I think the key in this area is using scripture in essence as a plumb line. If the social science research aligns with scripture, I take it as part of Gods general

126 Cross-Cultural Partnerships and Money revelation. If it does not align with the Word of God, I do not implement it in my life and practice. The kicker with this, however, is that it is easy to base the way we do ministry from over arching worldly practices and processes which are never critically examined. If we are going to carefully critique and decipher social science findings, which I believe we should, we need to also be willing to carefully critique and decipher the reasons behind all our actions and practices in ministry and be willing to discard anything that does not align with His Word. As we take these steps and access these resources, we will be able to continue growing in cultural intelligence.

When Accountability Morphs into Paternalism

Choose your metaphor carefully. The power of its dysfunction might be felt for generations! That phrase kept going through my mind as I prepared to write this chapter. I do not know if I heard it before or if it was an original thought which came to me out of the utter frustration of this topic. Either way, it seems to be an appropriate phrase to open our discussion on paternalism in missions. For many years, even going back to biblical times, metaphors were used by patriarchs of our faith. As believers we are children of Abraham.29 Paul spoke of Timothy as his son in the faith.30 Paternal phrases can be comforting if used in the right context. When we talk about collective cultures later, we will see that familial titles are given to everyone. By knowing where we fit in a family, others are better able to determine our place in society. The problem with the familial metaphors, however, arises when one person uses the term but the other person does not feel it is fitting. Rather, the recipient of the lesser title experiences the term as a limitation in their life and ministry. I recently had an experience with this in my own cultural context. I began overseeing an event and the person who started the program always referred to herself as Mother and I was now her daughter. At first it seemed like a kind statement, it even felt warm and endearing. The problem, however, was that I was a middle aged woman with over a decade of managerial and leadership experience. As time went by I began sensing that by being the selfproclaimed mother, she was inferring that she would always know what was

Mary Lederleitner 127 best and that I should be coming to her regularly to seek her counsel and get her input before making any significant decisions. Another daughter had preceded me, and she had been dutiful and appreciative of the special relationship extended. I felt differently though. For me, being on the other end of the metaphor seemed disrespectful and demeaning in view of what I was bringing to the table. The metaphor and all the baggage that went with it caused difficulty in our relationship. Perhaps as I share this story it would help if I clarified something. I am not a shy person when it comes to asking questions. I am quite comfortable seeking advice and getting clarification when needed. I would rather ask questions and humbly seek advice than risk making mistakes that will hurt others later. So, the issue I had with the term was not that I was unwilling to follow instructions or seek input. Instead, it was that I was now supposed to be leading something but unofficially another person felt she should have the final say on all important matters. I believe God let me have this experience so I would be able to feel, even if on the smallest of levels, a tiny glimpse of what is experienced by majority world leaders and colleagues who regularly have to manage this unhealthy dynamic.

Is there a better metaphor for missions?

John Rowell wrote a book that outlines what I believe to be a much healthier metaphor, especially as it relates to money and missions.31 He says the only healthy metaphor is one where we are all recognized as Gods children, sitting at the same banquet table in Heaven. God, our heavenly Father, is over all of us. And, if the children from wealthier countries are sitting on the end of the table with all kinds of food and delicacies, and siblings on the other end of the table have no bread left on their side, it is wholly acceptable and right for them to ask us to pass a basket of bread to them! 32 Perhaps in your part of the world the more appropriate analogy would be to pass the chicken, beans or rice. Whatever the food of choice, the image is quite clear. If we are all Gods children eating from the same table, it is only normal for family members to share with one another because they love each other.

How is paternalism defined?

I attended an excellent conference in Canada where two men, one Native American and the other caucasian, talked about the issue of paternalism in

128 Cross-Cultural Partnerships and Money ministry. In their presentation they defined paternalism as acting for the good of another person without the persons consent. 33 Another insight was that paternalists advance peoples interests (such as life, health or safety) at the expense of their liberty. 34 The Websters Dictionary defines it as a system under which an authority treats those under its control paternally (as by regulating their conduct and supplying their needs.) 35 Fascinating isnt it? In missions the term is often connected with colonialism. In the book Revolution in Missions, Yohanan describes what he has heard mission leaders say in the past. He writes that one distinctly commented,
Our policy is to use the nationals to expand churches with our denominational distinctives. The words rolled around in my [Yohanans] head, use the nationals. This is what colonialism was all about, and it is still what the neocolonialism of most western missions is all about. With their money and technology, many organizations are simply buying people to perpetuate their foreign denominations, ways and beliefs. 36

His statement struck a chord in me because often the end result of paternalistic behavior is to cause another to wholly replicate our own behavior.

Roots of superiority
Duane Elmers book Cross-Cultural Servanthood does an excellent job getting at this issue in the mission context. Duane writes about the results of a somewhat informal though deeply personal interviewing process he conducted over the years as he visited so many different countries. He wanted to try to find out why missionaries so bent on helping others were often viewed as paternalistic. In the midst of this search he came to a sad realization about his first overseas ministry experience in Africa. Of this he writes,
A devastating assumption was buried deep within me: I had been trained and I knew what was good for these students. That raw arrogance spilled over into other parts of my missionary life and, while evident to my students and other local people, did not emerge into my awareness until years later. Having found myself among the guilty, I resolved to understand why are some people, who say they intend to serve, perceived as having attitudes of superiority, paternalism or neocolonialism- all opposites of servanthood. 37

It was through this process that he began to realize the subtle ways that superiority disguises itself in Christian service. He came up with a number of seem-

Mary Lederleitner 129 ingly innocent beliefs that are rooted in pride. These attitudes hide themselves and pretend instead to be virtues. They include things such as: I need to correct their error (meaning I have superior knowledge, a corner on truth) My education has equipped me to know what is best for you (so let me do most of the talking while you do most of the listening and changing) I am here to help you (so do as I say) I can be your spiritual mentor (so I am your role model) Let me disciple you, equip you, train you (often perceived as let me make you into a clone of myself ). 38 Duane writes,
Superiority cloaked in the desire to serve is still superiority. Its not our words that count but the perception of the local people who watch our lives and sense our attitudes. Because its unthinkable for most of us to name these subtle expressions as superiorities, we spin them as virtues. Yet others may see them for what they are: an attitude of superiority. The Bible calls it pride. 39 If you try to serve people without understanding them, you are more likely to be perceived as a benevolent oppressor. 40 This may be why many people from other cultures think of Americans as arrogant, controlling and even neocolonialistic. Most Americans who travel crossculturally, often for humanitarian purposes, are quick to identify a problem, offer a solution and then get on with fixing whatever they determine is wrong. They love to be efficient and good stewards of time and resources. They find satisfaction in a job well done for others who are needy. Typically seen as virtues in the United States, these virtuous behaviors can be perceived as aggressive and paternalistic elsewhere, making others feel inferior, weak, defective and disrespected. Consequently, the good we intend may not be seen as good by those we serve. And the blessing that flows from acceptance isnt felt. 41

Nancy Adler gets at this tendency in her book entitled International Dimensions of Organizational Behavior. Although she uses some different terminology, I believe paternalism is the end result of such thinking. She writes,
Parochialism means viewing the world solely through ones own eyes and perspective. A person with a parochial perspective neither recognizes other peo-

130 Cross-Cultural Partnerships and Money

ples different ways of living and working nor appreciates that such differences can offer significant opportunities or create serious consequences. Americans speak fewer foreign languages, demonstrate less interest in other cultures, and are more nave in global business situations than the majority of their trading partners. 42

She continues,
Managers most common response to cultural diversity is parochial- they choose not to recognize cultural diversity or its impact on the organization. In parochial organizations, managers believe that our way is the only way to organize and manage. The second most common response is ethnocentrismmanagers recognize diversity, but only as a source of problems. In ethnocentric organizations, managers believe that our way is the best way to organize and work; they view all other ways as inferior. Only when managers explicitly recognize the concept of culture can the response to cultural diversity be synergistic- seeing cultural diversity as leading to both advantages and disadvantages. Employees and managers using synergistic approaches believe that our way and their way differ, but neither is inherently superior to the other. They believe that creative combinations of our way and their way produce the best approaches to organizing and working. 43

Often as we work in cross-cultural ministry partnerships, western partners assume that processes and procedures will be followed according to our way. There can be an inherent sense of superiority that infects the tones and overtures of how we work and how we make decisions. Only if this false sense of superiority is brought to the forefront can it be critically examined. Otherwise, it will continue to disguise itself as some type of virtue or be rationalized away by those who most need to change.

No margin for others to make mistakes and grow

Paternalistic thinking causes people to not let go of control, for they feel others will not do as good a job as they would. When it comes to money, it is the belief that only we will do it right. There is no margin for people to develop, make mistakes and learn. Yohanan writes, Part of the sin of pride is a subtle but deep racism. As I travel, I often hear innocent-sounding questions such as, How do we know that the native church is ready to handle the funds? or What kind of training have the native missionaries had? So long

Mary Lederleitner 131 as such questions are based on a sincere desire for good stewardship, they are commendable, but in many cases I have found the intent of the questions are much less honorable. Westerners refuse to trust Asians the way they trust their own people. 44 I feel this quote squarely addresses how we can tell if accountability is morphing into paternalism. It is the heart of the person, not the act of seeking accountability itself, that determines if it is one or the other. What I think western people forget is how much of a learning curve they have experienced. When it comes to the area of fiscal management, it takes a long time to grow and know how to handle things well. Everyone who is a trained accountant spent time learning the profession, and part of that learning came from making mistakes. If we are only willing to hand something over to someone when they are perfect the transfer will never take place. For, if we are truly honest with ourselves as we look in the mirror, we are not perfect either. The accounting profession is built upon knowing that people will make mistakes because they are human. For that reason, good accounting processes always involve others checking our work and having controls so there are always multiple people viewing everything. No western accountant is flawless and no indigenous accountant is flawless. We all make mistakes. But, those mistakes should be coaching points leading to growth and maturity.

When belief turns to self-fulfilling prophesies

Many years ago an educational study was conducted called Pygmalion. 45 In this study one group of teachers was told that their students were exceptionally bright. Their IQ scores were far superior than that of normal students. They might act lazy at times and they might act like they cannot understand or master some material, but this was not true. They had a profound capacity for learning and success. A different group of teachers was given a very different perspective on the students they would be teaching. They were told that their students were not so bright. Their IQ scores were not that high. Although some might show promise, in reality they would not have much capacity to learn or excel. What the two different groups of teachers did not know, however, was that the IQ scores and ability of their relative sets of students were the same. One group of students was not brighter or more gifted than the other. They were, for all practical measures, statistically equal. Time went on and the results were stunning. The students working with teachers who believed in their abilities and capacities saw tremendous growth

132 Cross-Cultural Partnerships and Money and success. The other students, well, not so much. After all, what did anyone expect? The study was stopped prematurely because the researchers felt it was too harmful for the children to continue. The first group continued to make incredible leaps in progress and growth. The second group was struggling even at its best moments. What was the difference? The students were the same. The difference arose squarely from what others thought or believed they could do. Low expectations on the part of those who were meant to be encouragers and trainers became self-fulfilling prophecies. I cite this research study because I believe a meaningful corollary is present in missions when it comes to paternalism. Indigenous missionaries are capable of extraordinary things. They can and are changing the world through the vitality of their faith and their extensive giftedness. The current trend is that the majority world church is sending the greatest percentage of missionaries into the harvest field. This is good for world evangelism and global missions. But, if we do not shed false attitudes of superiority and shed false belief systems, we will be a hindrance in cross-cultural partnerships and we will be a hindrance to Gods work in the world.

When dogma holds us back

The flip side of this coin is how indigenous leaders and indigenous mission practitioners choose to make meaning of the behavior of western leaders and practitioners. Peter Senge makes a compelling statement in the introduction of Bohms book, On Dialogue. He writes, Our personal meaning starts to become incoherent when it becomes fixed. The incoherence increases when past meaning is imposed on present situations. As this continues, yesterdays meaning becomes todays dogma, often losing much of its original meaningfulness in the process. 46 At times the knee jerk reaction when financial accountability is involved is that it is just another example of paternalism and neo-colonialism. The meaning that might have been true in the past becomes the automatic meaning for the present, irrespective of whether or not such a judgment is true. In this current era, I believe frequently it is not a true or accurate meaning. You might be wondering, How does she get off saying this? Let me explain. I can attest to a reality that I have seen time and again over the last decade when I have been engaged in financial matters in the mission field. Most of

Mary Lederleitner 133 my colleagues dislike having to spend time dealing with receipts and financial documentation. Most are busy. They feel it is a nuisance. They think it is a disruption to their work and in their hearts they do not want to do it. The only thing they dislike more is asking or requiring others to do it. However, they know that laws in the U.S. are extremely tight and grants coming from aid agencies such as CIDA and other organizations often require a lot of documentation to ensure that funding will continue. So, for that reason alone, they comply and ask others to comply as well. That has been the reality of my experience, both within our family of organizations and as I work with countless people from other ministries and agencies as well. Maybe 2% - 3% of the people I know in ministry get some form of gratification out of complying with all these regulations and requiring others to comply. However, the vast majority of ministry leaders, missionaries, practitioners and pastors do not. From what I have experienced, most of the western missionaries and leaders who are asking indigenous partners for this information are not wanting to be demeaning or controlling. They are doing it because they are required by law to do it. And, if they do not, many funders will not give money to help with ministry efforts in the future. Because they want to see lives changed, they jump through the required legal hoops, as annoying and bothersome as they are at times. The reality being faced by many in the nonprofit world is even non-western governments are becoming more concerned with fiscal integrity and accountability. In Eastern Europe, because there was so much fraud when there were so many nonprofit foundations established after the fall of communism, many of those governments are now quite strict with any funding running through these types of agencies. Clearly, not all requests for financial documentation are based upon paternalistic, neo-colonialistic attitudes. If we choose to always assume that is the meaning for such actions, we will be treating others unfairly and we will end up causing our cross-cultural ministry partnerships to deteriorate for no reason. It is the heart and motivation behind the request, not the request itself, which determines if financial accountability is morphing into paternalism.

What antidotes do we have to move forward and heal?

In missions we have a history of paternalistic behavior that is steeped in a false sense of superiority and has taken place alongside a history of colonialism.

134 Cross-Cultural Partnerships and Money Along the way many have been hurt, sometimes quite unintentionally, despite good intentions and a desire to do the will of God. Is there an antidote? Are there any steps we can take to heal in this area? When I consider these questions, four things come to mind.

Value all resources greatly, not just money

Daniel Rickett says,
Partners who collaborate primarily out of benevolence run the risk of overvaluing their contribution and under-valuing the partners contribution. When that happens, the overrated partner can easily fall into the trap of paternalism. To prevent this, partners should identify the reasons they are equally committed to the partnership, put it in writing, and revisit those reasons as the partnership evolves. 47

I spoke to some African colleagues in my Ph.D. program a few years back. I explained that I wanted to research how to foster better cross-cultural relationships in environments that also fostered high standards of accountability. They immediately became quite animated and began asking me pointed questions which revealed their frustration from earlier experiences on their continent. One said, Mary- why do you Americans act like because you are providing the money, you are bringing the most valuable thing and you should be able to call all the shots? Look at me! Say I am willing to take my family and endure the dangers and the hardships of living in a slum in Nairobi so people can come to Christ. My family is in danger. My health is in danger. Daily I work exceedingly long hours. But, my body has a natural resistance to malaria so I am better equipped than you to serve in that place. I also know the language and the culture, so I can experience fruitful outcomes in ministry more quickly. Why, in light of all these contributions, is money viewed as the most valuable resource? I think the person putting their life and the lives of their family members on the line should be valued equally if not more! What do you say to such a question? It is ludicrous really. Why do wealthy cultures almost instinctively believe and act as though their contribution is the most valuable? I think it goes back to messages we heard when we were children. Stan Nussbaum explains this reality in the United States when he says, Since many Americans do not deal with their own cultural baggage, the people around them are forced to deal with it. 48 Part of that baggage is deeply ingrained in us through the cultural proverbs and sayings that we heard

Mary Lederleitner 135 growing up. A phrase as simple as money talks becomes an assumed reality. Another is, He who pays the piper calls the tune. There is even the deformed twist of the golden rule that many see playing out as a daily reality in all facets of society, He who has the gold makes the rules. If we do not step back and critically analyze our inherited belief systems, we will make some serious mistakes. And, it is not just those in the United States who are prone to such arrogance. Over the years I have seen wealthy Christian donors in virtually every country of the world run the same risk if they are not careful. For, in most nations in the world, financial resources seem to determine who gets to call the shots. In his book, Rowell describes the types of ministry partnerships they formed in Bosnia and the surrounding region. He writes,
Paternalism is assumed to be the inescapable end of financial subsidies, and true partnership is thought to be unattainable if significant outside support is made available. I am arguing, in contrast, that an approach to sacrificial partnership that empowers and enables indigenous leaders to advance their own visions and agendas may be the best test of our own convictions about Gods call on us to be generous in our stewardship of vast western resources. Can we not learn to share with those less fortunate than ourselves without also controlling their lives and ministries in the process? 49 In our covenant relationship, paternalism has no place. We walk as brothers and sisters, coequal children of one heavenly Father, serving a mutually agreedupon agenda. No special deference is due westerners because of our relative wealth. Bosnians are generally viewed as wiser than us in understanding their own culture and in strategizing how to reach it. 50

Choosing to value and bring to the forefront all the sacrifices and resources being made available to fulfill a ministry goal or vision is essential. When everything is on the table money can be seen for what it is, simply one of the many resources God provides for His children to accomplish His work in the world.

Destroy any remnant of a culture of silence

When paternalism is in place, there is a directional limitation on how communication can flow. In a family, the father is the head of the home. He is supposed to have the last word and his word is final. If children disagree, they are to be quiet, stop complaining and fall in line with his authority and direction. In ministries, what happens in paternalistic environments is that a culture

136 Cross-Cultural Partnerships and Money of silence prevails. If the paternal figure has a concern it is expressed and promptly addressed. The thoughts and opinions of others are never able to be fully expressed. Often if they do risk expressing them, they are never taken seriously. If a culture of silence is not crushed, the full scope of information and insight we need to make truly good decisions lies dormant. As a result, ministries are far less effective than they could be. Bohm talks of blocks. He says, The very nature of such a block, is, however, that it is a kind of insensitivity or anesthesia about ones own contradictions. 51 If we are not wholly committed to drawing all people into dialogue so any genuine concerns are able to be addressed, we will remain anesthetized to our own unhealthy behaviors and we will hinder the advancement of the Kingdom of God.

Develop accountability that goes in all directions

In the book African Friends and Money Matters, David Maranz does a superb job comparing and contrasting the western versus African worldview regarding money. 52 Often these differences are misunderstood and many remain unaware of their roots. Maranz writes, Colonialism left another legacy. During the colonial period African leaders were not accountable to the people under them, but to their colonial masters. These in turn were accountable only to their home governments. The local people were there to be controlled, not informed. Surely this colonial pattern left indelible marks across the continent.53 One of the biggest difficulties about financial accountability is this issue. Because the missionaries appear to be unaccountable, at least as far as the Africans can see, it seems unfair and discriminatory for Africans to now have to give account for funds they use in ministry. However, the missionaries were accountable, but not to the people in the context where they were serving. I believe accountability is inherently a part of healthy Christianity. Accountability reminds all of us that God is watching, He is taking note, and in the Day of Judgment we will all have to give an account for everything we did, everything we said, and every decision we made about how we used resources. Nothing will be hidden. All will be out in the open. Accountability is what God designed to enable us to learn from one another, coach each other, and grow into maturity in Christ. That is why the research in emotional intelligence is so intriguing. Without realizing it, Goleman proved through his research that accountability is necessary for any lasting personal growth as well as for maximum effectiveness in the workplace.

Mary Lederleitner 137 I believe the problem is not that financial accountability is discriminatory to majority world partners or that it is, in and of itself, inherently paternalistic. I think the greater issue is that we need to begin to redeem the essence of the meaning of true accountability and implement it throughout all processes and parts of our ministries. It should not just be the people receiving funds who are held accountable. If that is the case, it is hard to not make the case that financial accountability is discriminatory and paternalistic. However, I believe accountability should be interwoven into every aspect of ministry. I believe top leaders in our organizations need to be accountable not only to their boards, but to everyone within their organizations as well. As Mathew 25:25 indicates, we will be held accountable for how we treat everyone, even the least of these. People donating time need to be accountable. No person giving any resource to the partnership should be unaccountable. Thought and care needs to be invested at the outset to determine how healthy and godly accountability might look if it truly went both ways and was integrated into all aspects of cross-cultural ministry. But, if everyone is accountable to one another, there will no longer be the feeling that one group is being singled out for discrimination. As Gods sons and daughters in the end we will all be held accountable to Him and we are doing no one any favors by developing processes that reflect a different reality.

Forgive and remember so lasting change can take place

It would be nice if all we had to do was say I will change and bad habits evaporated instantaneously into thin air. However, that is not the reality of life and emotional intelligence research affirms this as well. It takes time to change, especially if some habits are deeply ingrained. I have struggled over the years with the role of forgiveness in lasting change and transformation. At times I have had people say, Oh I am so sorry. Do you forgive me? I would say, Yes. I forgive you. Then, a week or a month later they would do the same thing again. When I would mention that they did it again, as they had in the past, I would be scolded as being unforgiving for bringing up the past. However, the only reason I remembered the past was because they were doing it again! It is almost comical as I think about it now but this response really threw me. I believe it is wrong to say I forgive a person and then keep bringing it up over and over again when the person truly repented and changed. To do so seems emotionally and spiritually abusive. However, I recently read a book authored

138 Cross-Cultural Partnerships and Money by a collection of people doing peace and reconciliation work in some of the most difficult areas in the world. 54 Seeing forgiveness and reconciliation on a macro level clarified this more for me. Lederach expresses it concisely when he writes, The challenge of reconciliation is not how to create the place where one can forgive and forget. It is about the more challenging adventure in the space where individuals and whole communities can remember and change.55 Da Silva writes,
Traditionally, forgiveness has tended to be associated with forgetting. Hence the familiar adage forgive and forget. But now having witnessed and heard countless forgiveness stories from South Africa to Latin America, forgive and remember seems like a wiser safeguard; it ensures that we remain alert to not repeating similar painful and unjust actions in the future. Memory makes the past available to us so that we can work through events and traumas without trivializing or denying them. 56

There is an Angolan proverb which says, The one who throws the stone forgets; the one who is hit remembers forever. 57 Helmick and Petersen write, Forgiveness is a word that makes for freedom. Forgiveness makes it possible to remember the past without being held hostage to it. Without forgiveness there is no progress, no linear history, only a return to conflict and cycles of conflict.58 The Forgiveness Institute at the University of Minnesota has done a lot of research on forgiveness.59 It is fascinating to see this topic through their findings. I had always thought forgiveness was something I did for another person. I see it even more clearly now, that forgiveness is also a gift I give to myself. It makes it impossible for past hurts to keep hurting and injuring me. Donna Hicks wrote a fascinating piece that differentiated the steps that need to be taken by the once high power group versus the lower power group. She says,
What does it require to reconstruct the relationship from one that is characterized by dominance and subjugation to one that is respectful of human dignity? I would like to make a distinction between the role of the low power group and the role of the high power group as the issue of responsibility is not the same for both. It is necessary for the high power group to come to terms with the consequence of maintaining a dominance relationship, insofar as they have denied the low power group their human dignity and rights as people. They need to accept that, as a result of their domination, they caused immeasurable suffering and hu-

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miliation for the low power group. What makes this so difficult is the exposure one feels in accepting the not-so-righteous aspects of ones group identity, that part of the human psyche that is capable of traumatizing the other and thereby denying the other its human rights. For the low power group, their role is as difficult, if not more so. If there is any way to reconstruct the relationship to promote reconciliation and co-existence, the low power group will have to let go of their victim identity, which would require them to relinquish the moral advantage that has been the source of their power for the duration of the conflict. In so doing they would have to come to terms with- that is to say, let go of- the understandable hostility and need for revenge that they feel toward the group that has caused their suffering for so many years. A necessary condition for reconciliation is the restoration of humanity: restoring human dignity to both the victim and the victimizer. 60

Although these authors are dealing with horrific global conflicts like ethnic cleansing and the outcomes of barbarous civil wars, I believe these principals are quite helpful for those working through issues of paternalism in mission contexts. We need to forgive, for our own spiritual health and for the health of others. But, as we forgive, both sides need to be committed to remember, committed to listening to others and expressing concern if a former bad habit is rearing its ugly head. We will not change if that concern is silenced. We also need to be willing to set aside the dogma of old meanings as the automatic interpretation for all current behaviors. We need to care enough about the Kingdom and we need to care enough about one another to get to the heart and the true reasons behind requests for financial accountability. If we will make that commitment, even annoying financial requirements can become pathways for continued personal growth and spiritual maturity.

Making Christ Lord of Your Cross-Cultural Partnership

Jesus is the ultimate high powered and highly resourced cross-cultural ministry partner. If we are willing to follow in His footsteps, there is great hope that we can indeed partner well in this next era of global missions! Given the basic stubbornness and pride of human beings, what hope is there that we can ever work together and glorify God in cross-cultural ministry

140 Cross-Cultural Partnerships and Money partnerships? How can we weather the storms that come from all these cultural differences? You have heard many stories in this text. Sometimes the differences seem like chasms too vast to cross. When it comes to money, is the cultural divide among us simply too great? I believe with all my heart and with all my soul we can bridge this divide if we have a compelling vision. A compelling vision has the ability to loosen our tight grasp on tradition and our way of doing things. One vision, I believe, is powerful enough and worthy enough to provide the stamina, patience, energy, long-suffering and love we need to be fruitful in ministry partnerships. I believe it is the vision of Christ being the true Lord of our ministry partnerships. However, messages about Christs Lordship do not seem to be very popular these days. For this reason I want to end this text by highlighting the concept so readers can consider if this is a worthy vision to choose for their ministries. What in the world does the phrase the Lordship of Christ mean? When I was a young believer, I was often challenged to reflect upon whether Christ was both my Savior and my Lord. All human beings appreciate the Savior part. We like grace and being forgiven. We like gifts and blessings and joy. But, what about that Lord part? That is where it gets hard. That is where there is a call to sacrifice and to suffer and at times even to die. I do not know about you, but my first inclination is the Lordship of Christ does not sound very fun or appealing. However, there is a profound spiritual reality I have seen time and time again over the years. It is only when we walk in the Lordship of Jesus that we can exude a lasting brightness in a world full of darkness. It is when Christ is both our Savior and our Lord that the power of God is seen amidst our weaknesses. It is at this place where God often chooses to do spectacular things through His children. If we take this concept of Lordship as our vision for partnership, what might it look like? How might we know if Christ is truly Lord of our mission work and cross-cultural partnerships? I think Philippians 2:1-16 gives us a clear and compelling picture that we can use as a plumb line to determine if this is the case. Here is what the Apostle Paul exhorts:
Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, 2 make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. 3 Do nothing from selfishness or empty
1

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conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others. 5 Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9 For this reason also, God highly exalted Him, and bestowed on Him, the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue confess that Jesus Christ is Lord, to the glory of God the Father. 12 So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13 for it is God who is at work in you, both to will and to work for His good pleasure. 14 Do all things without grumbling or disputing; 15 so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, 16 holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain.

How does such a passage apply to cross-cultural ministry partnerships? How might it look if we applied the principals from this passage to the way we work with one another? Here are key principles I see from this text.

1. Intensely and actively look for the good in each other.

Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion,
1

It is so easy to obsess on what we do not have in common and what we dislike about how another person works. Paul starts this passage by exhorting us to intentionally focus and look for any signs of encouragement, any love, any fellowship, any affection and any compassion in one another. By focusing on these things, we will bring out the best in one another instead of the worst. That is one of the mysterious truths about Appreciative Inquiry which we examined earlier. Daniel Ricketts explains this reality when he writes, Appreciation is what enables people to feel good about themselves and look beyond the problems and limitations of the present. 61

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2. Stay focused on the bigger issues you have in common.

make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose.
2

I am often amazed as I sit with my Wycliffe colleagues and partners around the world. Churches split so often over minute differences in doctrine and yet my organization experiences unity amidst such diverse peoples with such diverse beliefs and convictions. In Wycliffe, how do we experience this depth of unity? Perhaps it is because we are all working toward the goal of helping to get scripture in the hands of people around the world in their own heart languages. For that reason, when it comes to Christian doctrine we choose to focus on what we have in common. We covenant on the front end to intentionally focus on the big picture, those core doctrinal truths that are true for all believers. Since we stay on that level, the less significant doctrinal issues do not become material for contentious arguments. They simply are not an issue. If we focus on the bigger picture, we can work together amidst tremendous diversity. If we take the truths of this passage and apply it to cross-cultural ministry partnerships, we can also begin to consider on the front end of things what is most critical. We all believe that Jesus was Gods only begotten Son, sent to atone for the sins of mankind. We believe all who come to Him in faith will have their sins forgiven and will be redeemed. We see in John 17 that unity is necessary for the world to know that God sent Jesus. Within the scope of this bigger picture we can commit up front that our cross-cultural ministry partnerships will reflect unity so the witness of Christ will not be marred. There are a number of big picture truths we can agree upon in the initial stages of forming cross-cultural partnerships. And, as Wycliffe members covenant up front to stay focused on the over arching doctrinal truths, so partners can agree to stay focused on core issues so they do not get dragged off course while arguing over lesser things.

3. Take the extra steps and invest the time and creativity necessary to meet not only your own needs and requirements, but those of your partner as well.
Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others.
3

Mary Lederleitner 143 This issue is such an important litmus test for us to know if we are doing ministry under the Lordship of Christ or for less noble reasons. Jesus does not just care what we accomplish in life through our own cross-cultural ministry. He is not just outcome based in His evaluation of our work. He cares deeply about the process, the way in which we go about our ministries and the impact and effect we are having on others along the way. Sometimes outcome based goals might be met but the overall toll on the Kingdom of God is worse than before the partnership began because of harsh words, hurt feelings and lingering resentment and bitterness. It takes humility to be able to look past our own needs and recognize the needs of others. It takes humility to realize we are not the center of the universe and our goals are not the most important ones on the planet. When it comes to partnership and money, it means majority world partners taking the necessary though possibly annoying and irritating steps to help ensure that your western partners do not violate laws and incur negative corporate or legal consequences. It also means wealthier partners consider and creatively utilize resources within their power to help less affluent partners meet their societal obligations and requirements so they do not experience loss of face. If we are doing partnership under the Lordship of Christ, we have no other option but to invest the extra time, energy and resources necessary to meet our partners needs as well as our own.

4. Set aside your legitimate power and do not pick it up again.

Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed in the form of God, did not regard equality with God a think to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.
5

Jesus models how a high power, highly resourced partner should act in ministry. He could have laid claim to all kinds of rights, but He did not. At times this meant He was extremely vulnerable, yet He stayed His course. For highly resourced partners, it means we see ourselves as equals and we do not use money to get our way. Power is a funny thing. Money is power but so too are unjust moments of suffering from the past like damage from colonialism or paternalism. Both sides of a partnership have access to power, though the actual type may vary. Are we willing to follow the example of Jesus and set it aside, not pick it up when we feel threatened or when we want our way, and

144 Cross-Cultural Partnerships and Money be willing to trust our Heavenly Father for the outcome? It is often necessary to forgive and remember for change to occur. But, remembering is not the same as using past hurts to intimidate others. This passage has extreme implications for how partners can come together for the good the Kingdom despite incredible differences.

5. Know that God will reward humility and obedience.

For this reason also, God highly exalted Him, and bestowed on Him, the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
9

Faith is not a simple, easy thing. True faith grows through trials and testing. Yet, we see from this passage that God highly exalted Jesus because of his humility and obedience. Often when we choose not to be humble and not to be obedient, it is because we doubt God will truly reward us. We in essence go about getting the reward ourselves. Do we want to take rewards by pushing and making things happen through our own strength? Or, do we want the profound and utter privilege of experiencing God working in and among us? Do we want to see Him do great things? If so, we need to walk in faith, trusting and knowing that God will reward a path of humility and obedience. We see this time and again in scripture but in our competitive and ambitious world, we frequently need to be reminded of this reality.

6. Expect that partnering well will take a lot of work and that is OK.
So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13 for it is God who is at work in you, both to will and to work for His good pleasure.
12

Sometimes we get deceived and we think something is only of God if it comes together easily. Sometimes that is true. Because of the grace of God, some things do seem effortless. However, the Lordship of Christ is often not modeled through effortlessness. The Lordship of Christ is often modeled

Mary Lederleitner 145 through intentionality, consistency, faithfulness, patience, and long-suffering. Doing cross-cultural ministry partnerships in a way that will truly reflect the Lordship of Christ will take work- often hard work! But, with this reality God provides such an awe inspiring promise. He does not leave us to work it out in our own efforts. Some translations say He will work in you both to make you willing and able to do His good pleasure. We are not alone in this effort. He does not cast us aside to figure it out and work it out ourselves. He works amidst us and He empowers us to do His will. But, this will not happen if we do not commit ourselves to working hard.

7. Know that if you choose to work in respectful and loving ways, you will shine forth with the powerful radiance of the glory of God.
Do all things without grumbling or disputing; 15 so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, 16 holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain.
14

My husband and I have not been able to have children. But, I am fascinated as I watch others parent and as I watch children interact. With my own nieces and nephews I can attest to the fact that most of the time I deeply enjoy being with them. I truly treasure time together because I think they are such great people. The only time this is not the case is when they are bickering with one another. It makes me crazy, it makes their parents crazy, and I think it bugs the daylights out of God. If we know that reality as adults, why do we not see the parallel reality when we choose to fight and argue with one another? Perhaps it is because fighting and arguing is so much the norm for humanity that it is for this very reason that, when we opt to live differently, the world turns its head and watches. In a world filled with strife and terrorism and cultural wars, God indicates that if we choose to live differently our witness for Him will shine with profound intensity. Do we want God Himself to be seen in our cross-cultural ministry partnerships? As we come to the table with different opinions and different ways of working, are we willing to surrender everything we bring to a greater One, whose wisdom and character and obedience have proven to be trustworthy? Are we willing to have a new vision for cross-cultural ministry partnerships?

146 Cross-Cultural Partnerships and Money Are we willing to let Christ be Lord of how we work with one another? If the answer is yes, Philippians 2:1-16 seems to provide a good picture of what it will look like and the powerful outcomes it will produce. I have a dream I dream of a day when Philippians 2:1-16 is not the exception but rather the norm for cross-cultural ministry partnerships. I dream of the day when we choose not to compartmentalize our theology and how we do ministry, but rather, our theology informs and transforms how we work with one another. I dream of a day, and I can see it in my heart, when the world stops and takes notice of what is happening in our cross-cultural ministry partnerships. I dream of the day when world leaders come to Christians to see how they can get along better because the global church is modeling this so very beautifully. I do not believe it is a pipe dream. It is a promise right here in scripture that we can choose to live out if we desire these outcomes. If we do not want to allow Christ to be Lord of our cross-cultural partnerships, I am afraid the outcome will be much different. I believe if we reject the truths of this passage our witness will be bleak. I think some things will happen but most likely there will be more harm than good. I believe things will not end well. I believe gains in one area will produce profound dysfunctions and damage in other areas. I believe the chasm of differences will be too great to weather. Bobby Gupta and Sherwood Lingenfelter wrote a book and the title inspires me to the core of my being. It is called Breaking Tradition To Accomplish Vision.62 Even though we as humans are at times set in our ways, even though we can be innately selfish and self-centered and ethnocentric- that is not the final word. I have seen people able to transform and change in amazing ways if they have a compelling, heart felt vision. For me, that vision in cross-cultural ministry partnerships is that Christ Himself will be glorified. It is that Christ will be the controlling partner. It is that Christ will have the final say and the last word in any disagreement we might encounter. 63 I believe we are on the cusp of seeing something spectacular happen in global missions. I believe we are on the cusp of seeing the greatest advancement of the gospel ever before witnessed in the world. I see Gods global church positioned with unparalleled resources in technology, theological training, willing

Mary Lederleitner 147 laborers and financial resources. I believe the missing ingredients- grace and love- will come in abundance as we submit it all to the Lordship of Christ for His glory and for His purposes. There I believe we will find what we have been lacking!

Endnotes
1 This is a common idiom in America. If you get off on the wrong foot it means that you get off to a poor start and will have more difficulty later. 2 Phill Butlers book, Well Connected- Releasing Power, Restoring Hope Through Kingdom Partnerships, is an excellent resource for those wanting to examine the many stages of partnership formation. Phill also provides extensive definitions for some of these terms. The reason my definitions vary a bit is I have chosen to focus on partnership as it intersects with money. So, at times I will highlight things in a different light for that reason only. I think Phills book is one of the most helpful resources on the market for mission practitioners. Another excellent and helpful resource is Daniel Ricketts book, Making Your Partnership Work. 3 Phill Butler also does an excellent job in his book highlighting the reasons why working together models the very nature of God. In a moving way he exhorts people to consider partnership as a method of modeling the relational nature of God the Father, God the Son and God the Holy Spirit. As our triune Godhead is working in unbroken relationship, so too we should seek to work together instead of choosing independent paths. 4 In his book, Phill Butler often refers to partnership as a way to share risk. This is indeed the case if two or more organizations work together, and financial assets are kept separate. This happens in instances where people share staff or perhaps one group will handle a translation project and another will do the community development work. They are together in reaching a specific people group but funds are never intertwined. When cross-cultural partnership is undertaken in a way that one organization provides funding, and money leaves that organization and begins to flow through other agencies and organizations to accomplish any given purpose, that is when partnering creates vulnerability. For, if the funding is coming from abroad, there needs to be financial accountability for those grants and funds which pass through or flow through other organizations. When I talk about cross-cultural partnerships creating vulnerability, this is the aspect to which I am referring. For, if funds go from one organization and are then mishandled by a partner, legal repercussions and media attention can then negatively impact the partner who initially solicited funding for the partnership initiative or project.

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5 See The Changing Face of World Missions, p. 331, http://www.onestory.org/Partners/wi.aspc; and http://www.sat7.org. 6 See 1 Corinthians 3:12-14. 7 See Matthew 6:10. 8 This statistic was given in Scotts presentation at the COSIM (Coalition On the Support of Indigenous Ministries) Conference held at Wheaton Bible Church on June 10, 2007. It reflects the change in mission methods and priorities as stated by mission organizations in the United States from the period beginning in 1998 until 2005. The growth rate of 6900% is not a typographical error. 9 At the conference of the Evangelical Missiological Society held at Trinity Evangelical Divinity School on April 19, 2008, numerous plenary and workshop speakers spoke of this reality amidst their presentations. 10 Many articles in Volume XXXIV, Number 4, October 2006, Special Edition of Missiology: An International Review speak to this issue. 11 This overall theme is evident throughout Psalm 67. The passage cited is from verse seven. 12 This reference is to the passage in Luke 10:2 where Jesus admonishes His disciples to pray that God would send laborers for His harvest. 13 This concept that the earth will be full of the knowledge of the Lord as the waters cover the sea is from a passage in Isaiah 11, verse 9. 14 The idea that how missions is being done now in a world of globalization by the full global church can be examined even more in Samuel Escobars book entitled The New Global Mission- The Gospel From Everywhere To Everywhere. 15 This idea of culture pulling our strings was cited in one of the articles I read but Im still tracking down the reference. 16 This is from page 12 of Larry Burketts book entitled Budget Counselor Training Course Textbook. Larry Burkett merged his ministry before he died and this text is now part of Crown Financial Ministries. 17 Harvard Business Review article Best Practice- Cultural Intelligence in the October 2004 written by Early and Mosakowski.

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18 This text was published in 1993 by Basic Books in New York. 19 This text was published in 1995 by Bantam Books in New York. 20 This text was published as a hardback edition in 1998 and as a paperback in 2000 by Bantam Books in New York. Goleman also spent over a decade researching and writing about issues related to behavioral change and the brain sciences for the New York Times. In addition, he taught for years at Harvard University where he received his doctoral degree. 21 Early and Mosakowski, p. 139. 22 This text was published in 2004 by Intercultural Press, p. 13. 23 Working With Emotional Intelligence, p. 244 24 These are some of the highlights from Chapter Ten in Working With Emotional Intelligence. 25 Goleman affirms this many times throughout his writings on the subject. 26 Romans 8:28 27 Pascale & Sternins article- Your Companys Secret Change Agents, May 2005, Harvard Business Review, page 81. 28 The New Global Mission- From Everywhere To Everywhere, page 21, by Samuel Escobar. 29 Galatians 3:7, Therefore, be sure that it is those who are of faith who are the sons of Abraham. 30 1 Timothy 1:2, to Timothy, my true child in the faith. 31 To give or not to give: Rethinking dependence, restoring generosity and redefining sustainability. Atlanta, GA: Authentic Publishing. 32 Ibid, p. 18-19. 33 Wood, Ed and Les Willis. Paternalism, accountability, responsibility and transparency. 2007 IMCO Conference. Saskatchewan, Canada. 34 Ibid

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35 Merriam-Webster. 1989. The New Merriam-Webster Dictionary. Merriam-Webster Inc.: Springfield, Mass., page 534. 36 Yohannan, K. P. 2004. Revolution in world missions. Carrolton, Tex.: GFA Books, p. 152. 37 Elmer, Duane. 2006. Cross-cultural servanthood: Serving the world in Christlike humility. Downers Grove, Ill.: InterVarsity Press, p. 16. 38 Ibid, p. 17-18. 39 Ibid. 40 Ibid, p. 20. 41 Ibid, p. 68. 42 Adler, Nancy J. 1986. International dimensions of organizational behavior. Belmont, Calif.:Wadsworth, pp. 11-12. 43 Ibid. p. 113. 44 Yohannan, K. P. 2004. Revolution in world missions. Carrolton, Tex.: GFA Books, p. 88. 45 Rosenthal, R. 1974. On the social psychology of the self-fulfilling prophecy: Further evidence for the Pygmalion effects. New York: MSS Modular Publications. Rosenthal, Robert. 1994. Interpersonal expectance effects: A 30-year perspective. Current Directions in Psychological Science 3, no. 6: 176-179. Rosenthal, Robert and Lenore Jacobson. 1968. Pygmalion in the classroom; teacher expectation and pupils intellectual development. New York: Holt, Rinehart and Winston. 46 Senge, Peter M. 1999. Forward. In Dialogue and the art of thinking together, by William Isaacs. New York: Doubleday, p. X 47 Rickett, Daniel. 2002. Making your partnership work. Enumclaw, Wash.: WinePress Publishing, p. 39. 48 Nussbaum, Stan. 2005. American cultural baggage: How to recognize and deal with it. Maryknoll, NY: Orbis Books, p. 11. 49 To give or not to give: Rethinking dependence, restoring generosity and redefining sustainability. Atlanta, GA: Authentic Publishing, p. 42.

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50 Ibid, 157. 51 Bohm, David. 1996. On Dialogue. New York: Routledge Press, p. 5. 52 Maranz, David. 2001. African friends and money matters. Dallas, TX: SIL International and the International Museum of Cultures. 53 Ibid, p. 39. 54 Helmick, Raymond G. S.J. and Rodney L. Peterson eds. 2001. Forgiveness and reconciliation. Philadelphia, Penn.: Templeton Foundation Press. 55 Lederach, John Paul. 2001. Chapter ten: Five qualities of practice in support of reconciliation process. In Forgiveness and reconciliation, ed. Raymond G Helmick, S.J. and Rodney L. Peterson. Philadelphia, Penn.: Templeton Foundation Press, p. 201. 56 Da Silva, Anthony S. J. Chapter fifteen: Through nonviolence to truth- Ghandis vision of reconciliation. In Forgiveness and reconciliation, ed. Raymond G Helmick, S.J. and Rodney L. Peterson. Philadelphia, Penn.: Templeton Foundation Press, p. 313. 57 Augsburger, David W. 1992. Conflict mediation across cultures. Louisville: Westminster/John Knox Press, p. 259. 58 Helmick, Raymond G. S.J. and Rodney L. Peterson eds. 2001. Forgiveness and reconciliation. Philadelphia, Penn.: Templeton Foundation Press, p. xxvii. 59 Enright, Robert. 1994. International Forgiveness Institute. Madison, WI: University of Wisconsin. 60 Hicks, Donna. 2001. Chapter seven: The role of identity reconstruction in promoting reconciliation. In Forgiveness and reconciliation, ed. Raymond G Helmick, S.J. and Rodney L. Peterson. Philadelphia, Penn.: Templeton Foundation Press, pp. 143-144. 61 Rickett, Daniel. 2000. Capacity building. Web resource for Global Mapping International is http://www.gmi.org, p. 5. 62 Gupta, Paul R. and Sherwood G. Lingenfelter. 2006. Breaking tradition to accomplish vision: Training leaders for a church-planting movement. Winona Lake, IN: BHM Books. 63 Two months after writing the initial draft of this chapter I heard a similar theme in Chansamone Saiyasaks speech at the COSIM Conference. A couple of weeks later,

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Alex Araujo from Partners International sent me an article written by Kang-San Tan with a similar theme. It made me wonder if the Spirit of God is moving in hearts around the globe to bring us to this same vision as the core of how we will work together in this next era of global missions.

Bibliography
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