Posts Tagged ‘Catholic Church’

Missional Leadership III

Posted: April 29, 2013 in Catholic Church, Church Growth, missional, Missions, Poland
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Part 3 of reflections from a class on “Missional Leadership,” taught by Dr. Reggie McNeal at Columbia International University. In part one, I shared Dr. McNeal’s description of the “missional” church, and some thoughts in relating that to our Polish context. In parts 2 and 3, I am sharing a series of paradigm shifts that are necessary in order for us to think and behave missionally, with comments from our context.

The first two paradigm shifts, from part 2:

From internal to external

From program driven to people development

 

The final two paradigm shifts:

From institutional manager to movement leader.

Dr. McNeal did include a caveat that “institutional management” is still required in many cases – the deacons from Acts 6 are one example. But he suggested that even the most bureaucratic of leaders can move in the “apostolic” direction. In class, he described an apostolic – or movement – leader as one that: has a genuine vision; is Kingdom-centric (not church-centric); is entrepreneurial – a risk-taker; is genuinely spiritual; is a developer – releasing people; is a team player.

I think that this type of leader is an extension of the previous shift – from program driven to people development. When we stop focusing on programs, and begin focusing on people development, the institutional manager – or program manager – becomes less important than the person who can develop and release people. Simply by changing our focus, most of us can move in the direction of being a movement leader. Of course, out of the thousands of people who followed Jesus, and later became the church, only a handful were considered apostles, and only a handful were true movement leaders – but that’s ok. Today as well – I may do my best to foster a movement in Poland, but it will probably be someone else who becomes the catalyst. In the end, though, it’s the movement that counts – not my ministry, or the church or denomination I serve. Hence the kingdom-centric focus as opposed to a church-centric focus.

There are a handful of Polish leaders who nearly fit this description. They have a real vision, are entrepreneurial, and are genuinely spiritual. Denominationalism is still a big problem, and the kingdom-centric focus is not yet a reality. Many Polish evangelical leaders frequently struggle with developing and releasing leaders and with being a team player – as opposed to being a lone ranger. But I believe there are more such apostolic leaders today, especially younger leaders, than there were a generation or two ago. The description that we have above gives us a better picture of what areas still need development among leaders.

 

From church-centric to community-centric.

“Move from being an institutional rep and think more of yourself as a viral agent” (class notes from Reggie McNeal)

Of all the shifts Dr. McNeal mentioned, this one may be the most difficult to implement in Poland, at least among evangelical churches. Roman Catholic apostolic leaders – and there are a few – will have a much easier time implementing such a shift. The reason for this difficulty is based in the historic idea that “To be Polish is to be Catholic.” When converts leave the Roman Catholic Church to become Evangelical, their ties with family and friends are significantly weakened. Frequently, evangelical converts feel less “Polish”, and, as a result of being ostracized, even feel betrayed by their nation. Evangelicals have a hard time being “community-centric,” and frequently prefer to hunker down in their church bunker.

Of course, one response to this difficulty is to encourage believers to remain in their Roman Catholic network. But many growing Christians have a difficult time remaining in a church that they see as having betrayed a sacred trust of teaching truth. So they leave, feeling betrayed by the Church, and then betrayed by their loved ones who don’t understand their decision. The growth of postmodernism and pluralism is opening an opportunity to see this tension change, however. Traditionally Catholic Poles are becoming more accepting of differences, and all believers need to take their focus away from church brand and onto a community that desperately needs assistance and a Christ who can rescue it.

Missional Leadership I

Missional Leadership II

Animism in Christianity? Part 2: Traditional Christianity

Posted: April 18, 2013 in Animism, Catholic Church, Missions
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Although animism is certainly present in folk forms of Christianity, where many people still have not brought the old forms and beliefs under the lordship of Christ, some of that syncretism occurred long ago in the traditional Churches, as well. In The Idea of Nature, R. G. Collingwood says that “the ancient Greek philosophers essentially secularized pagan animism. They turned it into the principle that the world of nature is saturated or permeated by mind. . . the world of nature is not only alive but intelligent; not only a vast animal with a ‘soul’ or life of its own, but a rational animal with a ‘mind’ of its own. Individual plants and animals, represented “a localization of this all-pervading vitality and rationality.”[1] Perhaps this thinking helps explain why Francis of Assisi preached the gospel to the birds. “His view of nature and of man rested on a unique sort of pan-psychism of all things animate and inanimate … he tried to substitute the idea of the equality of all creatures, including man.”[2] A similar idea that all nature is one entity, including man, is reiterated by Catholic authors Lewis Thomas in The Medusa and The Snail and Annie Dillard. Thomas and Dillard share “a sense that we human beings cannot divorce our lives and fates from the incredibly energetic, profuse and beautiful nature that has spawned us. Let ‘ecology’ name this sense of the interdependence of all living things, and the old theses about Christ’s pantokratorship become planks for an ecological platform and faith.”[3] The Carmodys, in Contemporary Catholic Theology, identify “ecology” with a cast of mind that “conjures process theology: creation as a living web, an endless reticulation.”[4] They also see a positive role for a militant feminism that follows a religion that is “nature-oriented and life-affirming. It entails a witchcraft, but one that is wholly positive.” According to them, as long as these new witches accept Christ’s solutions to death and sin, their practices are worthwhile and acceptable.[5]

Eastern Orthodoxy also allows for, or even encourages people to pursue that harmony of nature. “God and nature are one in the same thing,” says Dostoyevsky through a character named Mary in The Possessed.[6] Later in the same novel Shatov says “Kiss the earth, drench it with your tears, ask forgiveness.”[7] According S. A. Mousalimas, an Orthodox writer,

“Dostoyevsky’s character’s exhortation corresponds to a folk tradition. A peasant woman makes obeisance to the earth to atone. A moment earlier she made peace with the members of her family, and then with “the fair sun, the clear moon, the numberless stars, the dark nights, the soft showers, the raging wind.”Now, she atones to the earth: Why?—because she must cut the earth with a plow to bring forth food to sustain her life. So, she brings her forehead to the earth; and sighing, she prays:

One further blow, my foster-mother, I wish to touch you with my head,

To beg your blessings, Your blessing and your pardon.

I have torn up your breast Cutting with the iron ploughshare.

Never have I smoothed your face, Never have I combed your locks;

I have bruised you under the harrow With its teeth of rusty iron.

Foster-mother, pardon me, In the name of Christ our Savior,

Of the Holy Mother of God, Of Blaise our intercessor,

 Elias the wise, the prophet, And the knightly George.[8]

Mousalimas attempts to defend these traditional ideas as panentheism  “all-(in)-God”, which is different from pantheism “all-(is)-God.”[9] In this, he sees Christ Pantocrator (Ruler of All). However, one really wonders if the Russian peasant woman makes such a distinction. These practices sound like nature religion, with the names of Christ, Mary and some saints added in for good measure. There seems to be little difference from what Wright calls “natural religion.” “Natural religion in Biblical times analyzed the problem of man over against nature . . . The whole aim of existence was thus to fit into the rhythm and integration of the cosmic society of nature.”[10]

In addition to these animistic ideas about nature that exist within the historical Church, a number of practices have come into existence resembling animistic rituals. Such practices include ritual prayers, such as “Hail Mary” and the Lord’s Prayer, the adoration and use of relics, the use of sacramentals, saints as intercessors and lucky charms, specialists as the only legitimate performers of religious rites, and special formulas as necessary for those rites to be efficacious. Of course, most of these practices have a Christianized basis, and sometimes the practices become animistic in folk understandings, without ever being approved in their animistic forms by church leadership. However, some of these practices are approved and encouraged, even though at best they closely resemble animistic ideas.

Ritual prayers become animistic when they are used as means of getting power or manipulating God or the spirits. So words like “Hail Mary” are seen as having special power,  as is the Lord’s Prayer.

In Roman Catholic, Orthodox, and Anglican churches, the use of relics and sacramentals is widespread. Although there are rules governing their usage – in an attempt to redeem the pagan ideas behind some of them – many people do not completely understand the redeemed meaning. Relics are venerated and seen as having special power. These might include body parts of saints, pieces of wood from the “true” cross, vials of Mary’s breast milk, etc.[11] Here in Poland, as of May 2012, at least 100 Catholic churches already possessed a relic from Pope John Paul II – who has not yet been named a saint. These relics include drops of his blood, his staff, and a belt that was bloodied during the attempt on his life in 1981.[12] “Miracles wrought by relics are of daily occurrence in all parts of the world. It is not that people are favourably affected by them through the imagination or feelings, but that the relics themselves are imbued with supernatural power. . . .(This is) the undiluted fetishism of Africa.”[13]

Many sacramentals, such as foot washing or palm branches, probably have a meaning closely tied to the Biblical tradition that prompted them. They are seen as special means of grace, but do not necessarily have special power, especially against evil spirits. Other sacramentals, such as Holy Water and the Crucifix are considered to be effective means to ward off demons.[14] In fact, Fr. Amorth, the “church’s leading exorcist” claims that demons are afraid of the crucifix.[15] The rosary, medals of saints, and scapulars are among the sacramental objects that have special power. The St. Benedict medal especially contains the formula Vade Retro Satana to ward off Satan.

“Scapulars consist of two small pieces of cloth, wood or laminated paper . . . joined by two bands of cloth.”[16] Some are used simply as devotional aids, but most are seen to have special power invested in them. Even though the “theory of sacramentalism rests upon [the idea] that spirits are believed to be embodied in or attached to or conveying influences through material objects, yet the anthropologists involved decided to restrict [fetishism] to the African religious complex. One would have thought that hard logic would have dictated that all religions which uphold the doctrine of sacramentalism be reduced to fetishism!”[17]

In Poland and many other Catholic countries, the Host is venerated as having special power, and during Corpus Christi, is paraded through the streets in a special house (tabernaculum), so people have opportunity to pray to it, venerate it, and be blessed by it. Echoes of animism may be seen in the Mass itself, and especially in the doctrine that only certain specialists (priests) can perform the Mass.

Were we simply to look at practice, without knowing the title of the religion, I think I would agree with the quotes above from Hodge and Imasogie – this is fetishism. Animistic manipulation of God and the spirits through objects of power.

Next up: animism in evangelical practice? (Trying to insult everyone equally . . .)

What is Animism?

Animism in the Bible? part 1

Animism in the Bible? part 2

Animism in Christianity? Part 1: Folk Christianity

[1] R.G. Collingwood, The Idea of Nature, Oxford University Press, USA, 1960, p. 3-4 quoted in N. Pearcey, & C. B. Thaxton, The Soul of Science: Christian Faith and Natural Philosophy, Turning Point Christian Worldview Series, Wheaton, IL: Crossway Books, 1994, p. 69

[2] Lynn White, Jr. “’The Historical Roots of Our Ecologic Crisis,” The Subversive Science: Essays toward an Ecology of Man, ed. P. Shepard and D. McKinley, Boston, 1969, 350-351

[3] John Tully Carmody and Denise Lardner Carmody, Contemporary Catholic Theology, San Francisco: Harper and Row, 1980, p. 53.

[4] Ibid., p. 161.

[5] Ibid., p. 181

[6] Fydor Dostoyevsky, The Possessed, London: Penguin Classics, 1971, p. 154.

[7] Ibid., p. 261

[8] S. A. Mousalimas, “The Divine in Nature: Animism or Panentheism?” Greek Orthodox Theological Review: 35/4, 1990, p. 370-371

[9] Ibid., p. 368

[10] G. Ernest Wright, “The Old Testament and Paganism” International Review of Missions Volume 40, Issue 159, July 1951, p. 269.

[11] John Armstrong, The Catholic Mystery, Eugene, OR: Harvest House Publishers, 1999, p. 136.

[12] http://www.idziemy.pl/kosciol/relikwie-jana-pawla-ii-juz-w-100-swiatyniach/ (relics from John Paul II already in 100 churches)

[13] C. Hodge, Vol. 3: Systematic theology, Oak Harbor, WA: Logos Research Systems, Inc., 1997, p. 462

[15] Ibid.

[16] James O’Toole, Habits of Devotion: Catholic Religious Practice in Twentieth-Century America, Cornell University Press, 2005, p. 98

[17] Osadolor Imasogie, “African Traditional Religion and Christian Faith.” Review and Expositor 70, no. 3 (Summer 1973), p. 285.

Animism in Christianity? Part 1: Folk Christianity

Posted: April 17, 2013 in Animism, Catholic Church, Missions
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Animistic practices and ideas frequently arise in Christianity. Although one would think the two systems are diametrically opposed, man’s desire for power that he himself can manipulate leads him to a number of such practices. Some of these practices are considered to be marginally Christian, yet many have gained widespread acceptance in historical “mainstream” Christianity, and in contemporary evangelical praxis.

“Folk” Christianity frequently combines Christianity with animistic or polytheistic practices. Sometimes, these practices take on new meaning, and one could argue that they become “redeemed.” The Roman Catholic Church has been especially effective at accommodating existing religious practices in its missionary endeavors. Around A.D. 600, Pope Gregory I writes that missionaries in England should use pagan temples and sacrificial rituals to “not deprive them of all exterior joys.” (Gregory I, Letter to Abbott Mellitus).  Pope Pius XII restated the Church’s dedication to the principles of accommodation in 1951. . Pope Paul VI expressed his support of accepting what is good in the non-Christian religions and cultures. Vatican II regarded with reverence those teachings in other religions that reflect a ray of truth.[1] In fact, based on the Church history of accommodation, Bernard Hwang argues for a further accommodation of ancestor cults in Asia, especially China and Taiwan.[2] In his master’s thesis, “The Ancestors’ Rites in the Taiwanese Catholic Church,” Marco Lazzarotti shows that this accommodation has been quite significant already.[3]

Pope John Paul II saw ancestor cult as a significant point of contact, as well. He writes in Crossing the Threshold of Hope that “it would be helpful to recall all the primitive religions, the animistic religions which stress ancestor worship. It seems that those who practice them are particularly close to Christianity.”[4] Roman Catholic accommodation is evident in the Philippines, where although Catholicism is the common religion, the shaman or babaylan is sought for help understanding the gods, spirits and ancestors. Amulets, charms, medals and scapularies all have power to ward off evil spirits and gain blessing.[5] Not only has ancestor cult been accommodated, but fetishes, shamans, and spirit manipulation as well.

The Roman Catholic Church has not been alone in syncretizing animism with Christianity, however. Evangelical folk Christianity in Bolivia and Peru results in church members going to see diviners, and commonly participating in the “guinea pig” test, where a sickness is identified and removed when a shaman uses a guinea pig in a magic by transference ritual.[6]

The ancestor cult is alive and well in many evangelical circles in Asia. Evangelical leaders attempt to combat the ancestor cult, but it remains a common part of the life of many believers. Other syncretistic elements also arise from evangelicals. Julie C. Ma, in her article on “Santuala: a Case of Pentecostal Syncretism,” comments about all Christian groups in the Philippines “that many Christians maintain a dual allegiance, practically worshipping two different (groups of) deities.”[7] She goes on to describe the Santuala movement, a quasi-Christian group that combines Pentecostal and animist practices.

The Ghost Dance was an American example that combined Native American shamanist ideas with some Christian thoughts. Wovoka was to be the Messiah, who would redeem the “red” people, and destroy white people. Until then, followers were to live peaceful moral lives, but also work to bring back their ancestors through 5-day long dances.[8] Corduan also refers to the Native American Church as an example of animistic/Christian syncretism.[9]

This author lives in Poland, a country that claims to be 95% Roman Catholic. Our city of Lublin is known for the Catholic University, and an exceptionally conservative form of Catholicism. However, when I injured my knee, dozens of people – both Catholic and evangelical – told me I should go visit “Serwinka,” a lay healer whose methods include practices that look animistic. However, they claim, she is effective. It works.

Animism in the Bible? Part 2

[1] Bernard Hwang, “Ancestor Cult Today”. Missiobgy, An International Review, Vol. V, No. 3, July 1977, p. 363

[2] Ibid., p. 355

[3]Marco Lazzarotti, “The Ancestors’ Rites In the Taiwanese Catholic Church”, Master’s Thesis, July 2008, National Taiwan University

[4] John Paul II, Crossing the Threshold of Hope, New York: Alfred A. Knopf, Inc., 1994, p. 47

[5] Philip Steyne, Gods of Power, Columbia, SC: Impact International Foundation, 2005, p. 47

[6] Ibid., p. 131

[7] Julie C. Ma, “Santuala: a Case of Pentecostal Syncretism”, Asian Journal of Pentecostal Studies, 3/1 2000, p. 61

[8] Winfried Corduan, Neighboring Faiths, Downers Grove, IL: InterVarsity Press, 1998, p. 182-183.

[9] Ibid., p. 183-184

Ethnographic Study of Poland V: Freedom in Christ

Posted: April 10, 2013 in Animism, Catholic Church, Discipleship, Ethnography, Europe, Missions, Poland
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A Polish worldview is also strongly reliant on manipulation. The animistic elements we saw in our study contribute to this, as does as the common understanding of Roman Catholicism. The idea that we must be good enough to get to Heaven creates guilt, feelings of inadequacy, and a loss of hope. However, if we aren’t good enough, we can always rely on going to church, buying masses or indulgences, or – and here is the only hope for the mortal sinner who lacks in material wealth – suffer through purgatory long enough to make it to heaven. In any case, the system – even God’s system – can be manipulated. In fact, many Poles highly value something they call “kombinowanie”, which is loosely translated as “working the system.”

Animism covered with a 1000-year old veneer of Catholicism has also produced a strong legalism. On the one hand, this has probably been the most significant reason why divorce, homosexuality and abortion are still rare. The shame connected to all of the above practices keeps them in check. On the other hand, Poles don’t usually consider God or Church as contributing to their happiness.[1]

Manipulation and legalism remain prevalent in the evangelical church, as well. We who proclaim a Christ who died once and for all, who proclaim a salvation sola gratia still think we can work the system, and add our own rules to God’s unmerited favor. In addition, working the system is still praised by many evangelical leaders – even now that the political system is no longer blatantly anti-God. We wallow in a slough of legalism, but continue to use the only methods we know – working the system – to try to clamber out. And we can’t make it.

 

Galatians 5:1-15; with a glance toward the Prodigal Son, Luke 15:11-32

Paul addresses our problem in Galatians 5, and points us toward freedom in Christ. Manipulative false teachers had preached the necessity of following the law, in addition to belief in the Christ. The practice of circumcision is used by Paul as an example, “but for a Gentile Christian to accept circumcision by choice, as a matter of religious duty, implied the acceptance of the whole way of life to which circumcision was the initiatory rite.”[2] And Paul says that “for the Galatians to submit to circumcision as a legal obligation would be an acknowledgement that law-keeping (in this particular form) was necessary for the achievement of a righteous status in God’s sight. Such an acknowledgement would be to nullify the grace of God”.[3]

Instead of a voluntary return to the slavery of the law, Paul points us toward freedom in Christ. “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery”[4] “The juxtaposition of an indicative followed by an imperative is a common grammatical feature in Paul’s writings . . .The imperative, ‘Stand firm,’ not only does not contradict the indicative, ‘Christ has set us free,’ but in fact results from it. Because of who God is and what he has done for believers in Jesus Christ, Christians are commanded to ‘become what they are.’”.[5]

We are free – at the moment of salvation, Christ set us free. Free from the bondage of sin, but also free from the bondage of law. However, by returning to the slough of Law, we deny the power of grace. Chrystostom put it this way: “He that is circumcised is circumcised for fear of the Law, and he who fears the Law, distrusts the power of grace, and he who distrusts can receive no benefit from that which is distrusted. Or again thus, he that is circumcised makes the Law of force; but thus considering it to be of force and yet transgressing it in the greater part while keeping it in the lesser, he puts himself again under the curse. But how can he be saved who submits himself to the curse, and repels the liberty which is of Faith?”[6]

Our identity, according to Paul, is that of sinners set free. In verses 2-4 Paul describes the potential results when we voluntarily choose a different identity. We are in danger of “falling from grace” and being “severed from Christ.” Why? Because when we choose law and legalism, a manipulation of the system, we choose our own ability to keep the rules (or at least work the system) instead of a total reliance on the Christ who died for us. Christ is really of “no advantage to us,” because we don’t need Him!

In the story of the unProdigal Son, shown in Luke 15:11-32, Jesus describes a similar attitude in the elder son. Tim Keller, in his book The Prodigal God, describes the attitude in this way: “You can avoid Jesus as Savior by keeping all the moral laws. If you do that, then you have ‘rights.’ God owes you answered prayers, and a good life, and a ticket to heaven when you die. You don’t need a Savior who pardons you by free grace, for you are your own Savior.”[7]

Paul says that only faith working through love really matters (v. 6). Of course, he reminds us that freedom is not to be used as “an opportunity for the flesh” but is to be used to serve one another (v. 13). In fact, he summarizes the law – and our responsibility to it – with Jesus summation of the law: You shall love your neighbor as yourself (v. 14, cf. Lev. 19:18 and Mark 12:31). Paul seems so frustrated by the manipulative false teachers that he wishes they would take their circumcision knives to themselves – and slip – cutting off not just the foreskin, but the entire organ. (v. 12)

The key issue is an issue of identity. And this is where we can address the issue of legalism and manipulation for Polish believers. We are sinners, saved by grace, through faith – not through our own works (Ef. 2:8,9). We start from faith – we don’t work toward it. “Using the devices of condition-result and contrast, Paul succeeds in asking and answering a key question: What could circumcision, and the opposing identity it represents, possibly add to the freedom already possessed by the Galatian believers? Paul’s answer: Absolutely Nothing!”[8]

So, instead of a Christ-denying legalism, whether based on our evangelical rules or Catholic sacraments, we proclaim a freedom in Christ, based on His death and God’s grace. It’s not a cheap grace – it cost Him everything – nor is it an excuse for unholy living. Actually, it’s the foundation for love and good works. But, in proclaiming our true identity in Christ, we emasculate legalism and remove the need to manipulate God with our rituals, rules and relics.

In the final post, I’ll give a short conclusion to the ethnographic report, and include the questions we used.
Ethnographic Study of Poland IV: Postmodern Animism

[1] http://www.diagnoza.com/data/report/report_2009.pdf 15% of the respondents listed “God, Providence” as an important contributor to their happiness

[2] Bruce, F. F. (1982). The Epistle to the Galatians : A commentary on the Greek text (229). Grand Rapids, Mich.: W.B. Eerdmans Pub. Co.

[3] Bruce, F. F. (1982). The Epistle to the Galatians : A commentary on the Greek text (229). Grand Rapids, Mich.: W.B. Eerdmans Pub. Co.

[4] The Holy Bible: English standard version. 2001 (Ga 5:1). Wheaton: Standard Bible Society.

[5] George, T. (2001). Vol. 30: Galatians (electronic ed.). Logos Library System; The New American Commentary (352–353). Nashville: Broadman & Holman Publishers.

[6] Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XIII (36). Oak Harbor: Logos Research Systems.

[7] Keller, Timothy. (2008) The Prodigal God (37-38). New York: Penguin Books Ltd.

[8] Duvall, J Scott. “Identity-Performance-Result” : Tracing Paul’s Argument In Galatians 5 And 6.” Southwestern Journal Of Theology 37.1 (1994): 32. ATLA Religion Database with ATLASerials. Web. 2 Nov. 2011.

Ethnographic Study of Poland IV: Postmodern Animism

Posted: April 9, 2013 in Animism, Catholic Church, Ethnography, Europe, Missions, nominal Christians, Postmodernism
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Poland is undeniably Roman Catholic, statistically and culturally. In light of its Catholicism, the following instruction from a Lausanne paper still rings true: “Formulation of effective strategies for reaching nominal Christians among Roman Catholics involves at least five basic components: correct attitudes, correct doctrine, consistent lifestyles, community and interaction, and practical application and solutions.”[1]

However, the ethnographic survey we did showed me, in part, how superficial that same Catholicism is in the lives of many Poles. Most of the people in our survey cling to beliefs that seemed animistic – regarding the spirit world, ancestors, places of spiritual energy, and ways to achieve spiritual success – not to mention the magic spiritual qualities attached to relics, crucifixes and pictures of Mary. In addition, all of the people in our survey were postmoderns – with the possible exception of our oldest male. The relativity of truth, the reliance on feelings for direction, and the subjective nature of what it meant to be “good” all portrayed a postmodern worldview. And I was surprised! Twelve years as a participant observer, and I still thought Catholic influence had kept Poland more modern than postmodern.

So, although the Lausanne paper mentioned above is still appropriate – it’s general enough to apply to postmoderns as well as Catholics – I think some adjustments need to be made in my own apologetic approach. A consistent lifestyle, community and interaction – from the above strategy – should be top priorities. A defense of absolute truth remains necessary – but it will be ignored if not accompanied by relationship and a consistent lifestyle. Some of our respondents mentioned they listen to people who demonstrate compassion and sacrifice on behalf of others. People like Mother Theresa. Jesus asks the same of us. When we love and live for others, we will gain a hearing.

We also need to rely more on the power of God and prayer. Animism is a utilitarian view of God, dependent on objects and rituals to manipulate the spirit world. In addition, we need to be careful not to fall into an evangelical animism that simply replaces one ritual for another. Thankfully, we have immediate access through prayer and a relationship with the Creator of the Universe to unlimited power that can radically transform lives. The Shrine of the Black Madonna in Częstochowa will not save Poland, nor will the many new relics from John Paul II. The Jewish Messiah, despised and rejected, crucified for our sins – once and for all – can save Poles.

Next up: Freedom in Christ from the burden of manipulating God.

[1] LOP 10: Christian Witness to Nominal Christians Among Roman Catholics, Thailand 1980

Ethnographic Study of Poland III: Axiology and Epistemology

Posted: April 8, 2013 in Catholic Church, Ethnography, Europe, Missions, Pope
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Ethnographic Study of Poland I

Ethnographic Study of Poland II: Ontology

In the next section of the ethnographic study I did in Poland, with the help of one of my teammates, we look at axiology (the study of values) and epistemology (the study of knowledge, especially how knowledge is acquired). Again, there were 11 respondents in total, and we went through an hour-long interview with each, based on selected questions used in HRAF (human relations area files) from Yale University (subscription needed)

Axiology

1. Ethics

We didn’t ask any questions that related specifically to ethics, but two questions prompted ethics answers. “How does a person gain spiritual power?” and “How would you define spiritual success?” elicited responses that included following rules, especially the Golden Rule, and an inner peace based on knowing you are doing right.

In addition, the question about discerning God’s will usually brought a response connected with doing good. Although 3 people equated God’s will with fate, 2 people said that we could discover God’s will by following the 10 commandments. 1 person said we could discover God’s will by doing what we thought was good – but said that it had nothing to do with what God says. In the section on epistemology, we will see that most people had a relative view of good and evil, right and wrong, based on how they felt. This view showed up in this question as well, with the idea that discerning God’s will, through being good, was more something that was felt internally than an external set of rules.

2. Exceptions

We asked if rules apply equally to all persons, and most respondents said yes, they do. However, most respondents also indicated that in reality, some people got better treatment than others. Different reasons were cited, including “friends in high places,” possessing more money, or political clout. One person said, “those who make the rules think they are above the rules.” Another described the reality as a “hierarchy” in government and business that allowed for more privileges.

Epistemology

The majority of the questions focused on Polish epistemology. This was the worldview component that I most wanted to study, and the one that seems to be least addressed by other sociological research. I will only cover two areas, but I want to continue to explore Polish epistemology even after this project is complete.

1. Authority

Pope John Paul II: Poland's primary authority

Pope John Paul II: Poland’s primary authority

I mentioned in part 2, Ontology, that the Church was not really seen as an authority any longer, but John Paul II still was. Other persons mentioned included Mother Theresa and the Dalai Lama. Most commonly, however, people mentioned a parent – especially their mother. Two young men mentioned their father as an authority for them, and two people said that anyone who cared about people and invested themselves in serving other would be an authority for them. Two men also mentioned that anyone who had knowledge and experience in a given area would be considered an authority.

Our sample was small, but the men tended to identify authority with knowledge and competence, while the women looked at relationship, and the aforementioned investing in others. This trend also carried through in the component of truth determination.

2. Truth

We asked the question, “how do you determine whether something is true or not?” The most common answer was: “intuition.” According to most respondents, you just know. A few respondents said you feel it, or have an inner peace, most however made a connection with knowledge that you already possess. Two people also said they would ask others, trusting the opinions of their friends to determine what is true. One person (the oldest male) said that he would search for proof. Opinions, knowledge, and objective proofs formed his framework for determining truth.

No one indicated any kind of absolute standard for truth and falsehood. Although the Ten Commandments were mentioned as rules for ethical behavior, the Bible was never mentioned as having anything to do with a truth standard. In fact, with perhaps the exception of the oldest man, the idea of a standard, absolute truth would probably be unacceptable. Not only was the Bible not mentioned, but the Church wasn’t either. For nearly every respondent, truth was a personal, subjective issue.

Science was trusted, in the physical realm, but all but one person indicated that science could not answer all of life’s questions. And a couple of people were wary of science, pointing out that certain scientific assumptions or “discoveries” had later proven to be wrong.

The responses to our questions led me to describe contemporary Polish culture as animistic, with strong Roman Catholic influences (or Catholic, with strong animistic influences), but with a much larger degree of postmodernism than I expected to see. Postmodernism especially showed up in the epistemological portion of our study, in the subjective nature of truth.

In the final two posts, I’ll share some thoughts that our study prompted, regarding Polish postmodern animistic Catholicism.

Ethnographic Study of Poland II: Ontology

Posted: April 5, 2013 in Catholic Church, Ethnography, Europe, Missions, Poland
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Ethnographic Study of Poland I

Ontology is the philosophical study of being – what exists, what does it mean to exist? Our study focused specifically on the existence of God, the spirit world, and life after death. We also asked some questions relating to the influence and authority of the church in the lives of Poles. In the paragraphs below, it would be helpful to remember that the total number of respondents was 11, although not everyone answered every question.

1. God

In 2008, the Polish Center for Public Opinion Research conducted a poll that indicated that 94% of Poles believe in God.[1] Earlier research done by the European Commission in 2005 showed 80% of Poles believe in God, with another 15% believing in some spirit or life force.[2]

Eurobarometer 2005 Belief in God

Eurobarometer 2005 Belief in God

Of the 10 people who responded to our question about God, one didn’t believe in God, and two weren’t sure if he existed. One of the seven who believed in God had nothing to say about his perception of God. However, seven people – including one of the ones who wasn’t sure he existed – had a description of God.

Of those seven, three thought of him as a person (including one of our afore-mentioned agnostics). The other four thought of God as a force, or energy. The personal terms included “Almighty” “merciful”, and “forgiving”. One young man sheepishly referred to God as a “kind old grandpa.” The ones who specifically described God as a force said that He is a powerful, positive energy for good. These respondents indicated that God works in people’s lives, that He gave a feeling of security, that He was the quintessence of knowledge – but yet, they did not see Him as a person.

As an aside, the fact that in English, in this section, I use a male, personal pronoun for God has no connection with how our respondents referred to God. In Polish, the word God is male and personal, but it’s a function of grammar that then requires the pronoun to also be male and personal, in the same way that in Polish “car” is male and requires a male pronoun, and “truck” is female and requires a female pronoun. Although it may be that the majority of Poles think of God as male – without it simply being a function of grammar – our respondents showed a surprisingly high incidence of thinking of God as non-personal.

2. Death

For many of our respondents, the issue of death seemed to be the one that most engaged an emotional response – and even influenced the rest of the conversation. One person – the atheist from above – said that death was purely biological, and the person ceased to exist. 10 of the respondents were not sure – calling death a big question mark – although they had a few ideas. Two young men said they tried to never think about death. One young man said the Moslem idea of death was better – going to heaven and having 40 virgins. Only one person stated what I would consider a Catholic view of death – that when we die, we go to purgatory, and then on to either heaven or hell. According to him, even an atheist would have a chance in purgatory. The most common idea was that after death, we live on, not as a soul, but as a force, or a ghost, in a different dimension. We remain able to see what happens here, and sometimes to influence it. Not a single respondent thought of life after death as a corporeal existence.

3. The Spirit World

The view of death is intertwined with the view of the spirit world. Three of the male respondents do not believe in ghosts, or in any kind of spirit. They also didn’t see their ancestors as having any influence over them, other than genetic, or perhaps as an example to follow. All of the female respondents, and two of the men, however, do believe in spirits. One person (our faithful Catholic from above) specifically mentioned the “Holy Spirit”, and several believed in good and evil spirits that can possess a person.

I was surprised at the stories that the questions about spirits and our ancestors prompted, however. Several respondents began to share how their dead mother or father had talked to them, intervened in their life, or rescued them from danger. Even one lady who said she didn’t believe in ghosts went on to share two stories of how her mother, after death, had rescued her. Three people used the idea of “guardian angel” and “dead parent” interchangeably.

The question of death, spirits, and ancestors is one that should be explored much further. With the importance of All Saint’s Day in the Polish calendar, and the important Catholic practices of prayers and masses for the dead, it is easy to see how significant this issue is for Poles – and we evangelicals focus our attention on attacking Catholic practice, rather than attempting to understand the functional worldview of those around us, and proclaiming the real hope of eternal life in a New Heaven and New Earth.

4. The Church

The Church was reviled, criticized and kicked to the curb by most respondents. And I emphasize – all of the respondents would consider themselves Catholic. It was not mentioned as a place of spiritual growth, nor were its leaders considered to be authorities – with the glaring exception of John Paul II, who made nearly everyone’s list of authority figures.

Church buildings were sometimes mentioned as sources for spiritual power – because of the opportunity they provided for a person to concentrate, pray, and notice the beauty of the décor. But church services and church leaders were not considered. The Roman Catholic Church as an organization was not described positively and priests were divided into two groups – those who had a real calling, and cared about people; and those who didn’t. Our faithful Catholic from above said the Church has authority in spiritual matters, but then said, “The Church has authority on Sunday. Only.”

As an observer, I would say that Poland is in a time of upheaval concerning the influence of the Roman Catholic Church in society. There is a media and popular backlash right now against church personalities and positions. This probably partially explains some of our respondents’ negativity. However, some of the issues are deep-seated and enduring. It is likely that the Church’s position will continue to weaken.

Ethnographic Study of Poland I

Posted: April 4, 2013 in Catholic Church, Church History, Europe, Lublin, Missions, Poland, Traditions
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"Christianization of Poland on April 14, 966" by Jan Matejko

“Christianization of Poland on April 14, 966” by Jan Matejko

My wife and I moved to Poland in the spring of 1999 to help the evangelical church with church planting and leadership development. Of course, at first we focused on learning Polish, and trying to understand Polish culture and worldview. My second year in Poland, I audited theology classes at the Catholic University of Lublin, in an attempt to better understand the Polish worldview.

For the past fourteen years, therefore, we have been involved in participant observation, and yet sometimes our observations did not seem to match what we expected to see from Roman Catholics. Of course, some of our dissonance was as a result of our mistaken preconceptions about Catholicism, and yet much of it was because of a real difference between what the Church officially teaches, and the functional worldview of most Poles. Hence, I looked forward to this ethnographic project, as an attempt to better understand that functional worldview, and hopefully to gain some insight into better ways to communicate the good news of the Gospel, and especially to understand the epistemology of the average Pole.

I currently pastor a Baptist church in Lublin, Poland, and lead the WorldVenture Poland team, but I did not want to build an ethnography of evangelical Poles. I discussed the project with other evangelical pastors in our area, and with our team, and one of my team members, Bruce, in Lubin, was also interested in doing the ethnographic questionnaire among his English students. So, he met with 4 men, ages 18-38, and sent me the results of his conversations. I met with 6 people, 4 women and 2 men, ages 23-51. After preparing an English questionnaire for Bruce, I met with my friend, Radek, to correct my Polish questionnaire. As a result of our meeting, we redacted the questionnaire from 33 questions to 25, but Bruce continued to use the original. All of the participants in the research are Roman Catholic, although a few would not consider themselves faithful to or in agreement with the Church’s teaching.

I have already shared this project with my teammates and with workers from other organizations here in Poland. Hopefully, our ongoing conversation and research into the Polish worldview and our Christian witness can help us better proclaim the Good News.

  1. History and Demographics

Poland was founded in 966 A.D. when King Mieszko I was baptized into the Western Latin rite. This decision meant that Poland remained Roman Catholic when some of its southern and eastern neighbors went with the Eastern (Orthodox) Church. Being Roman Catholic also meant a focus toward Rome and the West, rather than toward Constantinople and the East. As a result, religious, cultural and political ties integrated Poland with its Western neighbors, Austria and the German states, as well as with Lithuania when it also chose Catholicism. The Union of Lublin, in 1569, created the Commonwealth of Poland-Lithuania, a nation-state which for nearly two hundred years was among Europe’s largest countries.

Poland considered itself a bulwark against the Baltic pagans, the Orthodox Russians, and later, the Moslems from the east and south. The role of King Jan III Sobieski in the Battle of Vienna (1683) to turn back the Ottomans was crucial to stopping the Moslem advance into Europe. Poland was a relatively tolerant society, with large numbers of Jews, Orthodox, pagans and even Moslem Tatars holding positions of prominence. The Reformation also saw many converts to Protestantism, especially Calvinism. However, wars with Protestant Sweden, most notably “the Deluge” (1655-60), led to a marked change in Polish tolerance, including the banishment of the Arian Brothers (a sect similar to the Bohemian Brethren), and the death penalty for conversion from Catholicism.

The valiant defense of the monastery of Jasna Góra in Częstochowa during the Swedish Deluge, and the legends surrounding the icon of the Black Madonna, housed in the monastery, greatly assisted in the process of counter-Reformation in Poland. Still today, nearly every high school student in Poland makes a walking pilgrimage to the Shrine of the Black Madonna in Częstochowa. Although Poland continued to be relatively tolerant – in comparison with most other European countries – the religious beliefs of its citizens were tied to their ethnicity. Russians – Orthodox, Germans – Protestant, Jews, Moslem Tatars – and Poles were Catholic, with very few exceptions.

The Divisions of Poland among the Great Powers of Russia, Prussia and Austria in the late 1700’s, its rebirth in 1918, and World War II, led to a Poland that is today much less diverse, both ethnically and religiously. Poland is 97% ethnically Polish,[1] and is 89% Roman Catholic, 9 % non-religious, 1% Orthodox, and 0.5% Jehovah’s Witness. Lutherans are 0.22%, and Evangelicals are about 0.14% of the population.[2] The Lutheran and Orthodox adherents usually have a German or Russian ethnic background, respectively, so the common expression “to be Polish is to be Catholic” usually rings true.

  1. Social Structures

Family remains very important in Polish society. As I conducted my survey, nearly every respondent mentioned their father or, more often, their mother, as an authority figure. Those who had lost a parent believed that their dead parent still took interest in their lives, and in a couple of cases, believed that the dead loved one had intervened to rescue them from some calamity. A mass migration began in 2005, when 5% of the population moved to Western European countries in search of work, and this has begun to lead to a more mobile society, but families still remain in close proximity. Every year, the holiday that sees the most travel is not Christmas, or Easter, but rather All Saints’ Day, when families return to their home areas, and visit the graves of their loved ones. As one of my friends described it, “in this way we can include our whole family, alive and dead, in All Saints’ Day.”

The cultural diagnosis report of 2009 states that respondents listed “successful marriage” as the top (56%) condition for happiness. This also indicates the high value that Poles place on family. Once interesting trend, however, is that “friends” has doubled in importance for happiness since 1992[3]. This helps explain why one of my interviewees, when asked about ancestors influencing us, said that other loved ones who have died, not just those related to him, still influence his life today, and that he asks them for advice. Family is very important, but there is a growing trend toward looking for the most important relationships outside of family.

Easter in Poland

Posted: March 29, 2013 in Catholic Church, Easter, Europe, Lublin, Missions, Poland, Traditions, Travel
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Easter Palm from dried flowers

Easter Palm from dried flowers

The Easter celebrations in Poland really begin with Palm Sunday, when most Poles will take a “palm,” like the one on the right, to church to be blessed. These palms are usually made from cut, dried flowers, and are very pretty. You can buy some mass-produced ones now in the larger stores, but the best are made by little old ladies, who then claim a corner of a sidewalk downtown, or in front of a store, and sell them in the week before Palm Sunday. For the amount of work they put into them, they are amazingly inexpensive.

The palms are a Catholic custom, and I don’t know any evangelical churches that incorporate the custom into Palm Sunday worship. I would love to, but our Baptist Church has an allergic reaction to anything that looks Catholic!

Monday through Wednesday, there are regular masses in Catholic Churches – which of course is true of every day of the year – but more people do attend these daily masses than at other times of the year.

Maundy Thursday is especially important for Catholic priests – and we have a LOT in Lublin. There is a special Mass (Mass of the Chrism) just for priests in the Cathedral, where priests renew their vows and celebrate the Eucharist. Holy oils are also blessed during this Mass. Later, in all Catholic churches, there is a Mass that includes the symbol of foot-washing. Some very committed Catholics will fast from Thursday evening until Easter breakfast.

On Good Friday, people will begin preparing for Easter breakfast, especially painting Easter eggs.

A basket of painted Easter eggs

A basket of painted Easter eggs

Old Polish pagan beliefs said that eggs chased away bad luck. I would be curious to know if this is the root of the custom of painting Easter eggs in other countries as well. Many people, especially those with kids still home, will paint their own. Although just like the palms you can buy some mass-produced ones, the best ones are sold by the same little old ladies, who seem to have not moved from their sidewalk.

The faithful will prepare a grave for Christ at church, and many will take part in the Stations of the Cross processions. Each area of the city will have its own procession, with the most important one beginning at the Cathedral, and making its way through the Old Town. This procession is an “ecumenical” procession, involving representatives of other churches, including Orthodox, Lutheran, Baptist, and sometimes Pentecostal. It is based on the “Scriptural” Way of the Cross. After the Way of the Cross, a figure of Jesus will be laid in the grave, to await Easter Resurrection.

Some men will be chosen to guard the grave through Saturday, and during the day Saturday, many people will come visit the grave. When they visit, they will also bring Easter baskets to church to be blessed. These baskets are highly symbolic, with each element having some meaning connected to the death and Resurrection of Christ. However, basically, they are a wicker basket lined with a white cloth, containing some bread, kielbasa and ham, an egg, vinegar, salt and horseradish. In addition, there will be a little lamb, sometimes made of wood or plastic, but best if it’s made of bread or sugar. These baskets are blessed by a priest, and everything is ready for the Easter breakfast.

Easter Sunday begins with the Resurrection Mass at 6:00 am – another one of those great ideas that hasn’t caught on at our Baptist Church :). Easter then is a family day, and after Mass, begins with everyone sharing with one other some of the blessed eggs. Easter breakfast includes a malt soup – sometimes in a bread bowl, hard-boiled eggs, white kielbasa, cold cuts, horseradish, and a special cake called a Babka. (which is slang for little old lady – go figure).

Easter Monday has its own special tradition – old, pagan, and one of the greatest traditions in the world – but that’s for the next post.

Easter Monday in Poland

The Intersection of Humility and Dynamic Leadership III: Jesus’ Example

Posted: March 28, 2013 in Catholic Church, Discipleship, Leadership, Serving others
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El Lavatorio, by Tintoretto (1518-1594)via Wikimedia Commons

El Lavatorio, by Tintoretto (1518-1594)
via Wikimedia Commons

Last week, a class assignment required me to write some evidences that Jesus demonstrated a strong leadership style, but also modeled true humility. The assignment turned out to be a fitting extension of some earlier posts on humility and dynamic leadership:

The Intersection of Humility and Dynamic Leadership I

The Intersection of Humility and Dynamic Leadership II

 

Evidence that suggests Jesus had strong leadership style:

Choosing the disciples. Mark 16:13-35, John 15:16a – “you did not choose me, but I chose you and appointed you.” Jesus accepted anyone who came, but He hand-selected the Twelve. I see this as a sign of a very strong leadership style.

Speaking to the Pharisees. Matthew 23:1-36, and others. Jesus’ polemic against the Pharisees in Matthew 23 is unbelievably harsh. There is no wishy-washy, tolerant element in His condemnation of the Pharisees.

Driving out the moneychangers. Matthew 21:12-13. This was the first example I thought of. In John 2:13-16, which may be a separate incident, He used a whip. Interestingly, in Matthew, immediately after doing this, the blind and the lame came to Him in the temple, and He healed them. Were they unable to enter the temple before He whipped the moneychangers out of it? If so, although this is definitely an example of strong leadership, He is also modeling humility, by taking it upon Himself to remove a barrier that kept the “unable”  and disenfranchised from worshipping.

“Get behind me, Satan”. Matthew 16:23. Pretty strong words directed toward the leader of the disciples. Jesus puts him in his place with no ambiguity.

The Cucifixion. All the gospels. The demands, but the bravery required. Although I thought of the Cross as an example of modeling humility, the more I thought about it, the more I realized the personal strength required for Jesus to go through with the Cross. Perhaps not an example of strong leadership style, but definitely an example that the Servant was no wimp.

 

Evidence of Jesus modeling humility:

Baptism by John. Matthew 3:13-17. Just as He was initiating His public ministry, Jesus willingly submitted to John baptizing Him, modeling humility and obedience for us.

The Cana miracle. John 2:1-12. When we read this passage, the story is told in such a way as to imply that Jesus wasn’t planning on beginning His ministry yet, but performed the miracle of turning water into wine because His mother boxed him into a corner. He asks her why she is involving him, and her reply is to tell the servants to do whatever Jesus tells them to do. Instead of continuing to insist that His hour has not yet come, He humbly turns the water into wine. Of course, my Catholic friends in Poland see some much further implications for His submission to His mother (they would probably prefer that I capitalize Mother), but it is hard to avoid seeing His humility toward her.

Footwashing. John 13:1-17. After He washes the disciples’ feet, He tells them: “ Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him.” This is more than just symbolic. As far as I know, there is no contemporary account of a leader doing such a servile act for his followers.

The Cross. Every gospel. This is the ultimate example of humility. He lay down His life, so His followers could live (forever).

Can we use Jesus’ example for our own roles in leadership?

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