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In this issue:
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Welcome to the inaugural issue of Integral Mission! For roughly forty years, the term integral mission has been in popular use throughout Latin America to describe the multi-faceted, holistic approach to ministry that was the hallmark of the early church, is the mainstay of many churches and ministries in Latin America but is largely a foreign concept to evangelical Christians in North America. Of late, however, the movement has been gaining a hearing and even a foothold among some North American churches and ministries. It is our goal to see its propagation gain momentum. To that end we are initiating the publication of a monthly e-newsletter. In these issues you will find:
You are likely receiving this pilot issue because you are somehow connected with one of our board members. We want to invite you into a dialogue with us. Please read through this issue, comment on the articles and let us know what you think. If you would receive the next issue (including a response by Brian McLaren to this month’s feature article) please subscribe by clicking HERE and filling out the short web-form. If you have friends to whom you would like to recommend Integral Mission, please feel free to forward this issue to them. (You can also recommend our website to them by clicking HERE.) If for some reason you do not want to hear from us again, feel free to use the “opt out” link at the very bottom of this email. Using “opt-out” will ensure that our server will not send to your email address again. |
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Why Do People Hate Americans? I had my first lesson in “Might makes right” when I was in primary school. One of my peers in a class of about thirty kids made a name for himself because he was able to beat anyone who dared to stand in his way. He was tall and strong, the class bull. Most of our classmates made every possible effort to insure his friendship or at least not to be an easy object of his wrath. I learned the meaning of “Might makes right” one day when the bully was dealing in a rather unfriendly fashion with one of my friends. “That is not right!,” I protested. That was enoughbefore I could realize what was happening, his might fell upon me and, with a sore cheek, I was reduced to silence. That was, of course, his way of proving that he was right. Guess what most of my classmates thought about the strong boy. Some of them obviously wished to be like him: they were attracted not so much by him as a person, but by his ability to impose his own way. The large majority of the kids, however, despised or even hated him, but made sure that their feelings remained unknown to him. Could it be that the reason why “people hate Americans” is that in the classroom of nations the United States oftentimes exhibits the kind of behavior that people associate with the idea that “Might makes right”? In answer to this question, let me make two comments. In the first place, we must make sure that the question “Why do people hate Americans” is regarded as a real question, not as a statement of fact. If it is regarded as a question, the way is open for an honest inquiry into the reasons behind a very common attitude toward Americans in general. If it is regarded as a statement of fact, the natural reaction to be expected on the part of most Americans is a defensive attitude. Are we really willing to explore why so many people (not everybody, to be sure) around the world strongly reject the way in which the United States government, with the acquiescence on the part of a high percentage of American citizens, behaves with the rest of the world? Willingness to explore this subject requires setting aside a myth which is accepted by the majority of Americansthat among the wealthy countries, the United States excels in generosity toward the so-called underdeveloped nations. The figures show that this is simply not truein percentage of GNP, the United States ranks last among the main donors of foreign aid! To be sure, looking for evidence to prove or to disprove that this is so would be time-consuming, and let us face it: How many Americans are interested enough in these issues to invest time to find out the international impact of their country´s behavior? The common lack of interest among Americans in international issues leads them to a false perception of themselves and is beyond doubt one of the main reasons behind the arbitrariness which oftentimes characterizes U. S. foreign policy. Self-righteousness is conveniently supported by the capacity to remain oblivious to world problems, some of which are in fact the intended or unintended result of U. S. behavior. The problem posed by this general lack of interest in what is happening outside the United States and in the negative role that this country frequently plays on the international scene is compounded by the kind of foreign service that can be expected of people who all too often are well represented by the figure that almost half a century ago William J. Lederer and Eugene Burdick described as “The Ugly American”. Based on real facts, their best-selling novel brought into relief the appalling inadequacy of the preparation required for the appointment of American citizens to service overseas. According to Lederer and Burdick, the serious deficiencies of the diplomatic system were clearly illustrated by the recruiting pamphlet issued by the State Department, which underlined the benefits of the diplomatic career but did not have “a single word which indicates the work will be demanding.” No reader can miss the irony of their conclusion: “It is a pamphlet designed to attract mediocrities. We believe it is successful.” The Ugly American shows that the distorted self-image and the accompanying parochialism that anyone visiting the United States today can easily detect as common American traits have a long historythey were patently present in Cold War times. The question is whether any improvement at all has been made in the recruitment of foreign service personnel in a world where human rights are openly violated under the guise of fighting terrorism. In the second place, the main reason for the growing animosity toward the United States all over the world is what U. S. Senator J. William Fulbright has called the “arrogance of power”, which is closely combined with hypocrisy. The arrogance of power is clearly illustrated by U. S. foreign policy. The history of the relations between the United States and the Latin American countries is to a large extent a sad demonstration of the priority that the U.S. government gives to its economic interests over against the well-being of people living in these countries. Time after time, freedom and democracy have been and continue to be used as a veneer for an interventionism aimed at the preservation of special privileges for the wealthy and the powerful at home and abroad... |
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What is Integral Mission? Although it has recently become fashionable to use the term integral mission,[1] the approach to mission that it expresses is not new. The practice of integral mission goes back to Jesus himself and to the first century Christian church. Furthermore, a growing number of churches are putting this style of mission into practice without necessarily using this expression to refer to what they are doing: integral mission is not part of their vocabulary. It is clear that the practice of integral mission is much more important than the use of this new expression to refer to it. The expression integral mission (misión integral) came into use principally within the Latin American Theological Fraternity (FTL) about twenty years ago. It was an attempt to highlight the importance of conceiving of the mission of the church within a more biblical theological framework than the traditional one, which had been accepted in evangelical circles due to the influence of the modern missionary movement. In the last few years the expression has been used so widely that the literal translation into English, integral mission, is gradually becoming a part of the vocabulary of those who are pressing for a more holistic approach to the Christian mission, even outside Spanish-speaking evangelical circles What is this approach to mission? In what aspects does it differ from the traditional approach? The Traditional Approach to Mission In the traditional approach, which took shape within the modern missionary movement especially since the end of the eighteenth century, the Christian mission was conceived of mainly in geographical terms: it consisted in crossing geographic frontiers for the purpose of taking the gospel from the Christian West to the mission fields of the non-Christian world (the heathen). In other words, to speak of mission meant speaking of transcultural mission. The purpose of missions was to save souls and to plant churches, mainly in foreign countries, by means of the preaching of the gospel. The agents of mission were principally the missionaries, the majority affiliated to missionary societies, either denominational or interdenominational (the faith missions). The qualifications of the missionaries varied, but it was taken for granted that the first requisite (in addition, of course, to the experience of conversion to Jesus Christ) was to feel, generally on an individual subjective level, called by God to the mission field. To answer God’s call to missions, as in the case of the call to the pastorate, was usually considered the highest calling, the maximum commitment that a Christian could make in serving God. By no means was it ever considered to be something to be expected of all Christians... [1] The expresión integral mission has been adopted by the Micah Network |
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Terrorism and the War in Iraq: a Christian Word from Latin America - By C. Rene Padilla and Lindy Scott, KAIROS, Buenos Aires, 2004 Book Review by Sidney Rooy Terrorism, say the authors, creates fear in those who are victimized, whether those acts are committed by governments, special interest groups, or individuals. In the eighteenth century, it usually referred to governments, while in the present it is more frequently applied to the two latter agents. Since governments use violent acts to keep their own or other peoples in subjection, the word is still properly used in the broad sense. Senator J. William Fulbright so uses the word when he decries the intervention of the United States in the internal affairs of third world countries, albeit in the name of freedom and democracy. “We and some of our friends”, he says, “have initiated some of the worst aspects of modern terrorism.” (p.65) Senator Fulbright chaired the Senate Committee on International Relations for almost thirty years (1945 1974). The sub-title of the book emphasizes that theirs is not the final word of truth in the matter; it is “a”, not “the” Christian word. Rather, it represents the testimony of a part of the Christian Church (from Latin America), given in the interest of the message of peace and justice that our Lord came to proclaim and to initiate. Christians, the authors believe, owe it to one another to speak with clarity and conviction on these matters in order to further kingdom righteousness. The book begins by citing the testimonies of many churches and Christian organizations in Latin America, all in opposition to the war. The Protestant groups, the majority of which have historically been silent, have made themselves heard from the whole spectrum of the churches, from the Pentecostal to the ecumenical. The concerns expressed in the many documents cited include: the sacrifice of so many innocent lives, including women and children; the hypocrisy of having been allied to Iraq in the eighties when the worst atrocities were committed; the prospect of winning the war but losing the peace; the fomenting of more reactionary fanaticism which breeds terrorism; the use of resources for destruction rather than meeting basic human needs; the violation of international law; the unilateral rather than United Nations approved action; and creating hostility with the Muslim peoples, which impedes the communication of the gospel message of peace and reconciliation to God and our neighbor. No document was found from Latin American church groups which favored the war in Iraq... |
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Many of you will already be familiar with Church leader and author Brian McLaren. We've asked Brian to contribute his perspective on this month's feature article by René Padilla. We are excited to be able to offer a forum for dialogue among important leaders in God's worldwide Kingdom. Be sure to subscribe in order to catch the next issue! In each issue we will be looking to bring interesting and challenging perspectives on current issues in the church, in the Americas and in the world. Please spread the word by forwarding this newsletter to a friend! Or, you can recommend a subscription to them here. |
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