Posts Tagged ‘Poland’

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

Missional Leadership II

Posted: April 26, 2013 in Church Growth, Church Planting, Discipleship, missional, Missions, Poland
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Part 2 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.

Thinking and behaving missionally requires a series of paradigm shifts:

1. From internal to external

The people of God need to refocus their hearts and resources on the world. We have focused mostly on ourselves, but we need to remind ourselves just how much God loves the world. It really isn’t enough to pay lip service to this, but we must also demonstrate this shift through our use of resources, and through the behaviors we reward. One very practical idea that Dr. McNeal mentioned was to get involved in a nearby public school. There we can see and begin to meet nearly all of the needs around us.

Polish evangelical churches are usually strongly evangelistic. Their methods are frequently outdated, but the desire is strong to win their country for Christ. And with 0.15% evangelicals, there’s a lot of people to win! Most evangelical leaders are much more focused on building their church than they are on building the Kingdom, but there is very little of the apathy that sometimes characterizes churches in North America. However, their small size and position as a cult makes it difficult for the churches, as organizations working independently of one another, to get involved in community services – whether schools, community centers, or compassion organizations. So, a better way may be to lessen the organizational involvement, and encourage individual believers, or small groups, to get involved as volunteers in community organizations. In the end, it isn’t about increasing the visibility of our church in the community – a common error that churches in both Poland and America make. What matters is blessing the community where we live. I’m convinced that doing that actually does increase our positive reputation, but when we make blessing the goal, rather than popularity, we contribute more to advancing God’s Kingdom, rather than our own.

2. From program driven to people development

“We have to get this shift – this is the real crux of it.” “Goal of the program model – how many people came Sunday, how long did it go, did we have enough workers, etc.  DID WE MEET BUDGET?” “You can go weeks in some program models and the topic of people never comes up. The goal is participation.” (Reggie McNeal, in class)

A short look at the life of Jesus, or even more, the life of Paul shows us the importance that both placed on developing people. It’s an incredibly sad state of affairs if the question “did we meet budget” has become more important than “are people growing in Christ.”

Unfortunately, most Polish churches have understood a successful church to be one with multiple programs. In fact, Polish evangelical leaders have usually used American megachurches as models for ministry, resulting in a large degree of frustration when the Polish spiritual reality does not bring the same results they read and hear about in America. There definitely are different areas to address in people development in Poland than there are in America, but I have to think that a focus on growing people and not programs will probably be much less frustrating and more rewarding in the Polish church. Granted, mentoring and discipling can also be frustrating at times – but the Polish church sometimes has such wildly unrealistic expectations toward programs that a people focus might actually turn out to be a huge relief!

In addition, programs are resource hogs – and the Polish evangelical church is pretty poor, both in money and number of personnel. Of course, as Dr. McNeal also mentioned, a focus on people development does not mean an elimination of all programs – rather it means a restructuring of priorities. If we can recapture the people focus, we can be more intentional about letting people try and fail – in order to learn and grow – even as they lead or participate in a “program.” The “success” of the program becomes subordinated to the “process” or growth of both the volunteers and the recipients.

As a small personal aside – I get very frustrated by teachers from the West who come and tell the Polish church how it should be done. Their ideas are sometimes so wildly inappropriate in the Polish context that it’s as if a bunch of Martians came to tell us how to plant crops. And yes – I’m an American, attempting to influence my Polish brothers and sisters. And I’ve probably made just as stupid statements over the years as some of these big church teachers make here. God forgive me and us. However, 14 years of toiling alongside my brothers and sisters here, of wrestling with similar cultural issues and slow growth has helped me understand this context better, and helped them consider me one of them. We won’t change Poland by implementing an American church growth program. We might change Poland by focusing on people instead of programs, though.

Again, much of what Dr. McNeal said in class can be found in his book Missional Renaissance.

Missional Leadership I

 

Missional Leadership I

Posted: April 25, 2013 in Mission of God, missional, Missions, Poland
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When I posted on Facebook that I would be taking a course in “Missional Leadership,” one of my colleagues asked – facetiously, I think – if I was preparing to take over from the president of our mission, WorldVenture. The question highlights the misunderstanding that exists around the word “missional,” especially when cross-cultural missionaries enter the conversation. When we talk about the “mission,” we frequently make the same mistake we do when we talk about the “church”. “Mission” and “church” can come to mean organizations instead of “sentness” and “the people of God.”

In “Missional Leadership,” Dr. Reggie McNeal challenged us to rethink both church and mission, but especially then to involve ourselves in the adventure that such a rethinking could initiate. He helped us define “missional church”, shared with us several shifts that identify a missional focus, and helped us think through some leadership challenges for bringing missional change. However, the concept that will probably have the most ongoing impact for all us is the idea of changing the scorecard, of counting and rewarding those activities that matter most.

Much of what he said in class can be found in his book Missional Renaissance, which I reviewed here.

I’ll include some of my highlights from the course, especially focusing on the missional church, and a brief response. I’d like to especially focus on the potential impact or difficulty I see in applying these highlights in our Polish context.

The missional church is:

a.)    The people of God b.) partnering with Him c.) in His redemptive mission d.) in the world. (RM) (RM will refer to quotes from Dr. McNeal in class)

“Missional church is a redundant term” (RM). The church (the people of God) are sent. They are on a mission – always have been. Among Jesus’ last words in the Gospel of John, we read, “Peace be with you. As the Father has sent me, even so I am sending you.”[1]  A number of times in the New Testament, we see Jesus sending His disciples (Mt. 10:5,16; Jn. 17:18; Acts 9:17; 22:21; 26:17; Rom. 10:15).

The people of God “have a way of being in the world, that is informed by the biblical notion of God creating a people (Ex. 19). Abraham’s part – bless everyone not in your tribe. The message we are priesting (Ex. 19) – to be people of blessing. This biblical covenant has never been rescinded.” (RM). This people of God is sometimes gathered into silos, but missional followers see the people of God deployed all across society – in and out of “church.”

When we partner with God, as the people of God, we join with what God is doing in the hearts and lives of people – in and out of the church community, but more frequently outside of it. God is not confined to a shrine, and works of ministry should take place on the street, where people live and hurt and love and die. Partnering with God in His redemptive mission in the world means finding people who are also involved in His mission, and blessing them. It also means functioning as God does and blessing those who are not blessed and have no hope for blessing.

In Poland, there is significant potential for building on the idea of the people of God. There is a growing willingness to put denominationalism aside in the family of God. However, the chasm between Roman Catholic and everyone else remains wide and deep in any way that involves Church hierarchy. There are still frequent spats between evangelical churches over prospective or wandering members. If anything, though, this may force all of us into looking past church structure to truly be the people of God.

“Being a people of blessing” is a radical, very necessary, and potentially game-changing concept for believers in Poland. Polish people strongly believe in the maxim “don’t praise a child, or you’ll spoil him.” Many Poles grow up with a shattered self-image, and the idea of blessing someone else – or for that matter, being blessed by someone who has no ulterior motive – is a truly unknown idea. In a private conversation with Dr. McNeal, as I mentioned the language difficulty of using terms like “missional community” or “life groups,” he suggested using some term that included the idea of “communities of blessing.”

The Polish word for blessing can have a double entendre meaning of “pregnant,” so the term may or may not work (a pregnant group, of course, also implies multiplication – a very good thing). Of course, simply beginning or naming groups “blessing groups,” is not sufficient. We need to learn how to bless others, and even more important, how we can contextualize blessing others in Polish culture and engage our Polish brothers and sisters in blessing their communities.

[1] The Holy Bible : English standard version. 2001 (Jn 20:21). Wheaton: Standard Bible Society.

25 Years of WorldVenture in Poland III

Posted: April 24, 2013 in Europe, Missions, Poland, WorldVenture
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After 14 years (and counting) of living and working in Poland, I have absorbed far more of Polish culture and attitudes than I usually realize. One characteristic of Poles is that they frequently struggle to celebrate success. It hasn’t been considered good form to praise others, lest they get a big head. Poles laugh at their own parenting proverbs like “don’t praise a child, or you’ll spoil him.” As a nation, they are realizing that praise can be a positive motivator, although there is still significant resistance to the idea. And as a nation, they are becoming a model in Europe for economic growth and other changes in a very difficult time – although many Poles would not admit to this (see above).

So, when I think about and want to celebrate WorldVenture’s 25 years in Poland, this goes through my head: “I need to be careful in case a) someone thinks I am being proud, and b) someone thinks I am comparing our organization to others to make us look good.” Of course, if I didn’t think WorldVenture and our team in Poland was the best choice for us – I wouldn’t be here. I am proud of our organization and our team. However, as I shared in the last post – there are several other amazing groups serving in Poland. I know many of those servants are just as proud of their “tribe” as I am of mine.

Am I comparing? Well, maybe sometimes. We all have that strong temptation in ministry, and it becomes one of our besetting sins. Depending on our personality, we either compare and end up feeling bad about ourselves, or compare to feel better about ourselves (pride).  For instance, my personality usually goes in the second direction – my wife’s, in the first. I don’t think the end result actually has anything to do with the real facts, but everything to do with our personality and temperament. So just by saying “we’ve been here 25 years” I can do a “one-up-man” on my friends from other organizations. (Also worded as “nah-nah-na-nah-nah”) Yes, sometimes even veteran missionaries act like junior-highers!

Seriously, though, although I love the history our organization has here in Poland, I’m thrilled any time I run into someone new who is serving here. As I said in the last post – there aren’t very many of us here. Way too few to spend much time comparing. And way too much to do to not bless one another and work together as much as possible.

So – with all those caveats above, I’m proud of the great missionaries with WorldVenture Poland for:

1. Having the courage to move into Poland in the late 1980s. (See Wojciech Szczerba’s letter in post I)

2. Having the humility to not push an American agenda, but to discover and assist in a Polish agenda.

3. Having the endurance to stay the long haul. Some of our people are among the longest serving North American missionaries in Poland.

4. Having the flexibility to develop a multi-cultural team. Long before this was a popular topic in our mission, we had a team that was made up of people from 5 countries on 3 continents. For years, at least a quarter of our team has been Polish.

5. Having the grace to forgive and build camaraderie. Our team truly has a family atmosphere.

It’s a great team!

(Applications available on the WorldVenture website) 🙂

25 Years of WorldVenture in Poland I

25 Years of WorldVenture in Poland II

 

25 Years of WorldVenture in Poland II

Posted: April 23, 2013 in Campus Crusade, Europe, Missions, Poland, WorldVenture
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“We all owe an incredible debt of gratitude to Campus Crusade.” My colleague, Dennis, was reflecting on the first years of WorldVenture in Poland. And he’s right. Although WorldVenture is one of of the oldest North American missions in Poland – I think we were second – Campus Crusade arrived ten years before we did. And Crusade personnel helped our first people get apartments, language teachers, visas, connections with church leaders, and on and on. Every mission organization in Poland owes Crusade a debt of gratitude, because most of us have continued to help one another, in a kind of “Pay It Forward” ethos.

Poland has one of the lowest percentages of evangelicals in the whole world – at 0.15%. It’s number of missionaries per capita is among the lowest in the world, as well. Wladyslaw Dwulat, president of the Evangelical Alliance of Poland, estimates the total number of missionaries at 120, out of a total population in Poland of 38.5 million. The number of missionaries is down, from a high of 180 in the early 2000’s. Perhaps these low numbers have helped all of us be more cooperative and less competitive.

In any case, our team in Poland has also experienced the rich blessing of being able to partner closely with several other organizations: TEAM, SEND International, Fellowship of Evangelical Baptists International, and Josiah Venture. In each case we have seconded or received seconded people into our team. In addition to Campus Crusade, we have been able to work closely with Greater Europe Mission, Christian Missionary Alliance, International Mission Board, Pioneers, Reach Global, European Christian Mission, International Messengers and probably several others that I never knew about.

Of course, probably even more important than our cooperation with other North American missions has been our opportunity to work closely with Polish evangelical organizations. We have primarily been connected with the Polish Baptist Union, reflecting our heritage as a historically Baptist mission organization. In addition, we have worked with the Church of Evangelical Christians, the Church of Free Christians, independent fellowships, and the Evangelical Alliance itself. Our first personnel modeled a pattern of ministry that subordinated their/our agendas to the agendas of our Polish partners. Based on their model, our team worked to continue that ethos. Thankfully, we have an international structure that allows us to set strategy at the field level, and enables us to be supportive of national workers’ agendas, as opposed to finding nationals to support our agendas.

So – Paul said it best in Philippians 1:3

“I thank my God upon every remembrance of you” (KJV). As we reflect on 25 years of our organization in Poland, we continually come across memories of people from other organizations and churches who have been vital in our ministry. Thank you, God for our brothers and sisters.

Hopefully, just as so many others have been helpful for us, we have been faithful in serving others.

25 Years of WorldVenture in Poland I

25 Years of WorldVenture in Poland III

25 years of WorldVenture Poland I

Posted: April 22, 2013 in Europe, Missions, Poland, WorldVenture, Wroclaw
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This year our organization celebrates 25 years of residential ministry in Poland. Although we had teachers with Biblical Education by Extension traveling from Vienna to Poland during the early 1980s, the first two families to move to Poland arrived in 1988. In the next few posts, I want to reflect on our presence here.

First, I want to post a letter to WorldVenture people from Wojciech Szczerba, the president of the Evangelical Theological Semininary of Wroclaw (EWST, in Polish).  His letter brought tears to my eyes. Of course, much of what he says does not exclusively apply to WorldVenture, but to all of us who have left family and friends to move to a different country and culture in order to faithfully incarnate the love and grace of God.

Dear World Venture Friends,

First of all I would like to send you warm greetings from Evangelical School of Theology.

 It seems amazing that World Venture celebrates this year its 25th year of operation in Poland. It’s been crucial years in the history of our country: the end of Communism and its 45 years rule over Polish nation, the beginning of our free country with Solidarity movement, the pontificate of John Paul II, the entrance of Poland into European Union structures and the European Soccer Championship last year. Amazing piece of history, tremendous changes over the last 25 years. I am sure many of you remember how it was in Poland at the end of 80’s. The poverty of the nation, grey streets in our cities, empty shelves in our stores, coupons to buy basic goods, long lines to get anything, corruption, black market and the overwhelming weariness of Polish people with the impossible situation. What made you come then to our country, destroyed, poor and wounded? How did God touch your hearts and call you here? How did you find your place here, with such a predominant role of the Catholic Church, seemingly the only opposition to the oppression of the Communists and the core of Polish soul? I would love to hear your stories. I would love to take a look at my country through the mirror of your experience. I would love to kneel with you and pray.

 I remember the beginning of Biblical Theological Seminary in Wroclaw as the student of this school in the first group of students. I remember the challenges, problems and difficulties, but also great teaching, wonderful books, ministry opportunities, thousands of people over the world praying for our school and many coming to serve our country. I was so impressed to see people leaving their countries and homes to come to us and humbly serve us. It was a very important testimony of faith for me, a young believer then, and – I am sure – for many other people in Poland. World Venture, Conservative Baptist at that time, was among the groups, which impressed me the most.

 Time has passed by very quickly, many things have changed here and our country looks different than 25 years ago, new generations have emerged with different attitudes toward reality, different values and worldviews. We are experiencing nowadays the first waves of secularism, a phenomenon unthinkable even a few years ago. We are a different country now in comparison to the end of 80’s. Still, World Venture is here and faithfully serves our God and nation. You are in various churches including Evangelical communities, traditional Protestant churches and the Catholic Church. You serve in many Christian organizations, schools like Evangelical School of Theology and social institutions. I am still impressed, chapeau bas. And I thank God for your good hearts, for your willingness to serve and for your obedience to the Almighty. You give a wonderful example to many people in Poland, you faithfully preach and live the Word of God.

 I truly regret that I cannot be present at the Celebration of World Venture. However, even though I am not physically present, I am with you spiritually. With other friends from Evangelical School of Theology we pray for you and thank God for you. You are in our hearts and our prayers. Our doors are always open to you.

 Ad maiorem Dei gloriam,

Wojciech Szczerba, President of EWST

25 Years of WorldVenture Poland II

25 Years of WorldVenture Poland III

Ethnographic Study of Poland VI: Conclusion and Questions

Posted: April 11, 2013 in Ethnography, Europe, Missions, Poland
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This ethnographic survey has deepened my understanding of my adopted homeland. Although Catholicism is the dominant religion, it was very interesting to see the animistic influences, and the prevalence of postmodernism. I also want to continue to ask all of my Polish friends some of the questions from the survey. One of the benefits to conducting a conversation in this manner was the way that the conversation could naturally turn to spiritual topics. Two ladies told me after our conversation that they felt like they had just been to confession. One couple that I interviewed has been our acquaintances for 11 years – and this was the first time we talked about spiritual issues. I’m looking forward to seeing what else we discover, and how we can use that to serve better in Poland.

I’m including the questions that I used – maybe someone else will be interested. The English questions are from the Human Relations Area Files at Yale University. The Polish questions combine a few of the English questions, and my friend Radek helped me by correcting my Polish. The questions are designed to not point people toward certain answers, so for instance Christian terminology is avoided. A couple of the questions in Polish required me to explain a little what I meant. They are correctly translated, but I think the topic was a little too foreign.

 

Ethnographic Questionnaire

  1. Who do you tend to listen to, and why?
  2. Are some people thought of as more important than others, and why?
  3. What do you believe about death?
  4. What do you think happens to a person when they die?
  5. Where do people go in Poland to find spiritual power?
  6. How do you define spiritual success?
  7. Do you believe in spirits?
  8. What kind of spirits are there?
  9. Do ancestors affect your life now?
  10. How does a person gain spiritual power?
  11. What role does luck play in everyday life?
  12. Do you have any practices that relate to controlling luck or fate?
  13. Do you have any special or sacred objects?
  14. Are there places where spiritual power is evident or available?
  15. Have you ever gone to a sacred place for blessing? What was that like?
  16. What do you believe about God?
  17. How do you feel when you come into a holy place?
  18. Are there certain things or places that you avoid?
  19. How do you discern the will of God?
  20. Are there spiritual specialists that you or people in Poland consult? Describe these and the functions they fulfill.
  21. What important religious organizations exist in Poland?
  22. Do they have much authority?
  23. Describe the leaders of these organizations? How do they relate to other people?
  24. How much trust do you place in science?
  25. What questions can science not answer?
  26. Which has greatest priority in your thinking, people or production?
  27. Do you consider that rules apply equally to all persons or do some people have special privileges?
  28. Is time more important in your day to day life or do you feel comfortable enjoying events and not paying attention to time?
  29. How do you determine whether something is right or wrong?
  30. How do you determine whether something is true or not?
  31. What factors are important in proving something?
  32. Do you believe certain things in spite of what you think may be true?
  33. Do you cling to certain beliefs in spite of evidence to the contrary?

 

 

Polish version of questions – redacted for clarity:

  1. Kto jest dla Ciebie autorytetem, i dlaczego?
  2. Co się stanie z człowiekiem po śmierci?
  3. Skąd ludzie najczęściej czerpią duchową siłę?
  4. Jak byś zdefiniował duchowy sukces?
  5. Czy wierzysz w duchy? Jeśli tak, jakie duchy istnieją?
  6. Czy uważasz, że twoi zmarli przodkowie mają wpływ na twoje życie?
  7. Jaką rolę, według Ciebie, odgrywa fart lub pech w codziennym życiu?
  8. Czy masz jakieś sposoby na kontrolowanie swojego losu?
  9. Czy posiadasz jakieś przedmioty, które mają dla ciebie duchową wartość?
  10. Czy uważasz, że są miejsca, gdzie duchowa moc jest obecna lub dostępna?
  11. Czy byłeś kiedykolwiek w takim miejscu? Jak się czułeś?
  12. Czy są miejsca, które uważasz, że maja negatywny wpływ na Twoje życie?
  13. Spróbuj opisać swoimi słowami swoje wyobrażenie Boga lub istoty wyższej.
  14. W jaki sposób możesz odkryć wolę Boga?
  15. Czy są duchowi eksperci w Polsce, z którymi ludzie się skonsultują? Jakie funkcje oni spełniają?
  16. Jakie ważne organizacje zajmującym się rozwojem wewnętrznym człowieka istnieją w Polsce?
  17. Czy mają jakiś autorytet dla Ciebie?
  18. Proszę opisać przywódców tych organizacji. Jak oni traktują innych ludzi?
  19. Na ile ufasz nauce? Na ile nauka kształtuje twój światopogląd?
  20. Czy są pytania, na które nauka nie potrafi odpowiedzieć?
  21. Czy uważasz, że zasady dotyczą wszystkich jednakowo?
  22. W jaki sposób rozsądzasz czy coś jest prawdą albo fałszem? Jakich kryteriów używasz?
  23. W jaki sposób rozsądzasz czy coś jest dobrem albo złem?
  24. Co Ciebie przekonuje?
  25. Czy masz jakieś przekonanie, pomimo tego, że to może nie spełnić kryteriów prawdy?

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.

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