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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
“Until we all reach unity in the faith and in the knowledge of the Son of God and become mature,
attaining to the whole measure of the fullness of Christ.”1
Analysis
The conflict arising in this case exposes deeply rooted cultural, interpersonal, and
religious complexities inherent in Christian missions endeavors. The Western missionaries have
been plugging away at the task of making “disciples of all nations” for over two decades, putting
feet to their faith in the best way they know how, but with only minimal return for their efforts.
Coming from a Baptist background, Frank and Peggy Murphy arrived on the scene amongst the
Mon Buddhist and animist cultures of the Karen peoples. Upon their arrival, they set foot in a
somewhat volatile pre-existing clash between Christianity and Buddhism. The challenges they
now face are not unique to their own experience in cross-cultural missions, but we will be
dealing with this specific case as an example of such instances in hope of prescribing a course of
action that will result in the fulfillment of God’s purpose for the church as a whole: unity of
faith and knowledge in Jesus Christ.2
Predating the arrival of the Murphys’ missionary team to Sangkhla Buri in the 1960s, this
area of Southeast Asia had already seen strife between cultures and religions. Myanmar came
under British control in the late 1880s and Christian missionaries, including Baptists, had been
1
Eph 4:13 (New International Version)
2
Matt 28:19, Eph 4:13
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
actively working there since the early 1800s.3 The response of Buddhists to the tenets of the
Christian faith up to the point of the missionaries’ arrival was less than favorable. Characterized
by defensiveness, one Sri Lankan Buddhist exemplifies this resistance by saying, “It
[Christianity] holds that there is but one [path] that leads to heaven. Such a religion is necessarily
uncompromising, unreasoning, aggressive and insolent.”4 This name-calling was not, however,
one-sided, as some Christian missionaries accused the Burmese Buddhists of being “indifferent”
or “lazy,” (which others interpreted as being the Buddhists’ preferred method of peaceful
resistance to the perceived threat of an invading culture and religion). This interchange of
suspicions and accusations notwithstanding, a positive dictum was gained through experience
during those early years of missionary work amongst the Myanmar and Burmese Buddhists:
“where respect was shown to Buddhism, respect was returned.”5
An added complexity in the mix of culture and religion in this part of the world is the
practice of animism. In this religious system, everything in nature is seen as having a spiritual
power or life force, which can be manipulated by certain rituals and practices in order to benefit
the individual or society.6 As we have seen in our present case study, the Baptist Bible School
students have used an animist myth as a basis for their evangelism to the Pwo Karen peoples. In
their dramatic presentation, the snake and the dove are both given human-like cognitive and
communicative capabilities, and the man must perform a bloody ritual in order to appease the
snake and manipulate the circumstances in order to save his wife. This myth lent itself to
evangelism by resembling the gospel account of Jesus’ substitutionary sacrifice, which seemed
3
Elizabeth J. Harris, “Buddhism and the Religious Other” in Understanding Interreligious Relations, ed.
David Cheetham, Douglas Pratt, and David Thomas (New York: Oxford University Press, 2013), 103.
4
Ibid.
5
Ibid.
6
Carlos G. Martin, Christianity Among the Religions of the World (Lanham, MD: University Press of
America, 2007), 388.
2
Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
an effective tool for helping the Pwo Karen relate directly the significance of the message of the
Gospel to their own lives. The parallels between the animist myth and the Christian Gospel are
many: the snake represents the Devil who has the whole world under his control, the woman is
humanity in slavery to sin, deceived by the evil one, the man represents Christ who gave his life
for our deliverance and salvation.7 Thus, the communication of the Gospel in a culturally
relevant package produced marked results, even though the Sgaw Karen believers as constituting
heresy denounced the package itself. The leaders of the students’ evangelistic efforts also saw fit
to work through the “elders and families” of the Pwo Karen in promoting conversions, which
shows their respect for the norms of the Karen culture and an effort to honor those norms in their
evangelistic work.
Similarities may also be seen between the Buddhist beliefs and Christianity. The
expectation of the return of the fifth Buddha to “gather the faithful” to a new heavenly existence,
a tenet of Threvada Buddhism, simulates the second coming of Christ as taught in Christianity.8
The Buddhists’ hope of being included in this rapture is based on earned merit, a works-based
salvation. Though the Buddha himself is commonly believed in Threvada Buddhism to be only a
mere man, he is nonetheless hallowed as a great teacher.9 This tradition promotes the idea that
salvation can be achieved by human effort and “recognizes no divine help in this.”10 Here the
beliefs of Buddhism part from the essential doctrines of Christianity, namely, that salvation and
righteousness are gracious gifts of God and no man is able to attain them by merely human
efforts.11
7
1 John 5:19; Rm 3:23; John 8:35; Gen 3:13; 2 Cor 11:3; Eph 2:1-2; 1 John 8:36; Titus 2:13-14; Gal 2:20
Acts 1:11
9
Martin, 118.
10
Ibid.
11
Eph 2:8-9
8
3
Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
Inter-racial as well as intra-racial tensions are also present in this case. The Sgaw Karen
hold an elitist attitude against the Pwo Karen, referring to them as “little brothers and sisters.”
This attitude is reflected in the Sgaw Karens’ resistance to accepting or seeking to assimilate the
influx of new converts from the Pwo Karen into the community. Though the Sgaw Karen who
objected to the new evangelistic efforts had been sitting under the experienced teaching of Pastor
Wa, their response to the arrival of the new believers failed to show that they had gained the
maturity necessary for fostering unity and training up the new disciples. Compounding the
aspects of intra-racial tensions, there is a complex intermingling of North American, Thai, and
Burmese cultures among the ministers. Peter Cheviwan is from Thailand, the Murphys and
Claudia are from North America, and Pastor Wa is Burmese. Inter-racial tensions emerge
between these groups as they seek to work together to accomplish the task of evangelism and
building up the church. Peter evidently holds deep-seated frustrations against Claudia, stating
that she has “never understood us or our work” and he seems to think that she is trying to control
the situation in a “reactionary” fashion. Pastor Wa, himself of Sgaw Karen descent, has shown a
bit of disinterest, if not passive animosity, towards the Pwo Karen from the beginning, neglecting
to accommodate their dialect in the church services and activities. His actions, or lack thereof,
have created tension with the missionaries who want to incorporate the other dialect. Peter stands
in favor of the new style of evangelism, making concession for its syncretic nature, dissenting
from the objections of Pastor Wa and the Sgaw Karen members of the congregation. His
reasoning is that the new efforts have been remarkably successful, unlike the decades-long
toiling of the North American missionaries, and that, “Any time the gospel is presented in a
different cultural frame, there will be some syncretism. But that does not make it heresy.”
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
The complexities involved here present a tremendous challenge to this burgeoning
Christian community. Many issues need to be addressed and sorted out, keeping in mind the aim
of bringing about harmony and congeniality amongst the believers, wherein the “whole measure
of the fullness of Christ”12 may be embodied and realized.
Theological Proposal
“Christianity is far greater than the Western practice of it.”13 The basic teachings of the
Christian faith stand in agreement with this statement. There is one God who is the creator of the
whole universe and of all the peoples who live on the earth. There is only one Savior of all
humanity, the Lord Jesus Christ, who himself is divine in nature and yet took upon himself the
weakness of human flesh, in order that he might give himself on the cross to ransom all of sinful
humanity back to loving fellowship with God.14 If Christianity claims to be for all peoples, then
a Western presentation of the practice of the faith must not be seen as necessarily superior. Thus,
we must separate those elements of Christianity that are indispensable in authentic expression of
the faith from the elements that are merely culture-specific.
According to McGavran, cultures are comprised of “tens of thousands of components.”15
We see in Scripture that God gave a mandate to humanity to “fill the earth and subdue it.”16 But,
through this process of expansion and subjugation, has humanity been able to consistently and
accurately express the nature of the Creator in the cultural contexts that have emerged? Man and
12
Eph 4:13
Donald McGavran, The Clash Between Christianity and Cultures (Washington, DC: Canon Press,
1974), 36.
14
Gen 1:1; Acts 17:26; Acts 4:12; John 1:1-3; Col 1:20
15
McGavran, 38.
16
McGavran, 72; Gen 1:28
13
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
woman are made in God’s image,17 but the disfiguring of that image has occurred as a result of
the invasion of sin and corruption into the human heart. Whereas many elements of cultural
expression may be innocuous--they do not oppose in any way the nature of the Creator nor his
intentions for his creation--some of them may be in contradiction. These elements may include
such things as clothing styles, languages, agrarian or industrial lifestyles, and leisure activities.18
None of these elements would be necessarily in opposition to the true expression of the Christian
faith or the nature of the Creator and may be preserved without alteration, possibly even
celebrated.19 However, “Some components [of culture] Christianity declares are unacceptable to
God and must be abandoned.”20 As Christianity advances over the face of the earth and
encounters and engages various cultures in the process, distinctions must be made between the
elements of those cultures that are incompatible with Christianity, and those that are simply
diverse human expressions of life in community. The essence of Christianity is redemptive and
transformational, thus cultural change and adjustments can be expected as the specific practices,
beliefs, and expressions of those cultures are weighed against the tenets of Christianity and are
assimilated into a more faithful adherence to the nature of the Creator. “As men of each culture
become disciples of Christ and responsible members of his church, feeding on his Word and
measuring themselves by his revelation, the culture they have inherited and are changing and
transmitting moves closer to God’s will for it.”21
The Buddhist and animist religious systems are integral elements of the cultures in which
they are practiced. How then may we distinguish between the elements of these religious
expressions, discerning which are compatible or incompatible with Christianity? As already
17
Gen 1:27
McGavran, 40.
19
Ibid, 40-43.
20
Ibid, 41.
21
Ibid, 12.
18
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
stated, many commonalities may be identified between Buddhist beliefs and Christianity. In an
autobiographical sketch of her years spent working among the Mon Buddhist monks in Burma,
Catholic lay missionary Victoria Armour-Hileman brings to light some of these surprising
similarities. She points out that Jesus said, “Do to others whatever you would have them do to
you. This is the law and the prophets,” a saying which bears striking resemblance in meaning to
a quote by the Dhammapada of Buddhism, “See yourself in others. Then whom can you hurt?”22
Also remarkably similar are these two quotes, the first from Jesus and the second, again, from
the Dhammapada: “Love your enemies, do good to those who hate you bless those who curse
you, and pray for those who mistreat you;” and, “In this world hate never yet dispelled hate.
Only love dispels hate. This is the law, ancient and inexhaustible.”23 Other New Testament
scriptures come to mind which may further amplify this commonality of thought, but we must
ask: Could it be that Western Christians hold much more in common with, or that they could
even learn profound lessons from, people of other cultures and religions? Insofar as the teachings
and practices of a culture coincide with those of Christianity, no adjustment is necessary on the
recipient culture’s part. Much can be gained from respecting ancient traditions. But, if we really
love our neighbor as ourselves,24 then in the midst of a task that entails delivering the earthshaking and culture-transforming revelation of God in the Gospel, we will humbly acknowledge
any traces of a corrupted image of God in the other.
Just as many elements of non-Christian religious thought may be compatible with the
foundational teachings of Jesus, there are also those belief systems that are diametrically opposed
to Christianity and cannot be preserved in a cultural paradigm that embraces Christ. As we have
22
Victoria Armour-Hileman, Singing to the Dead: A Missioner’s Life among Refugees from Burma
(Athens, GA: University of Georgia Press, 2002), 45.
23
Ibid, 187.
24
Mark 12:31
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
seen, the animistic religious system ascribes spiritual powers and supernatural capabilities to
creatures and elements in nature, and promotes the practice of rituals intended to manipulate
those powers to one’s own advantage. This way of viewing creation and the Creator is discordant
with Christianity, as explained by Martin: “Christians believe that humans should never attempt
to manipulate God. They should rely on God and trust Him to care for them through the ups and
downs of life. Rather than manipulation, Christians seek out a personal relationship with God
because they believe Him to be loving and good.”25 Likewise, in Threvada Buddhism, there is
an inconsistency with Christianity in the belief that one can ascend to perfection apart from
divine grace. Thus, the maxims of those religious systems that diverge from the teachings of
Christianity must be discarded. Those doctrines of Christianity which are indispensable and
indisputable, as they constitute the essence of Christianity itself and are the foundation upon
which it subsists, must necessarily take precedence and stand authoritatively over and against
any in contravention. This pattern can be seen in Paul’s discourse to the Athenians in Acts 17
where, using the current religious system as a springboard into preaching the Gospel, Paul
delivers a message declaring the arrival of a kingdom ruled by a God who “commands all men
everywhere to repent.”26 In so doing, Paul jettisons the accepted religious practices of the day
and authoritatively announces the necessary replacement of those systems with God’s truth in
Christ.
However, rather than being deemed a method of imperialism and domination of other
cultures and religions, let us now lay out the true nature of Christianity and the primary goal of
Christian missions in general. When asked what was the greatest commandment in the Law,
Jesus stated that it was to love God with everything in you, and secondly, to love your neighbor
25
26
Martin, 388.
Acts 17:30
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
as yourself. Further, we are told that God is love, that is, love is the very essence of God, his
truest expression, his greatest purpose, his very being epitomizes love itself. Then it necessarily
follows that those who claim to believe in this God will submit themselves to conforming to the
pattern of his character, consenting that he is the highest standard of ultimate truth and
knowledge. In aiming to embody love in their daily lives, believers in Christianity’s God will
seek to understand the exact nature of love. This nature is declared clearly in 1 Corinthians 13,
where love is identified as an expression of patience, kindness, gentleness, truth, humility, hope,
and as having supreme eternal value above all other virtues. Christian communities must, then,
aim to practice this supreme virtue of love in their interactions with one another as well as their
encounters with those outside of that community. In this way, culture and community show that
they are being “reconciled to God,” being transformed in nature and practice into a closer
semblance of God. Other scriptures explain the true expression of love as “[laying] down one’s
life for one’s friends,” as “Jesus Christ laid down his life for us,” and love “does no harm to a
neighbor.” This expression of God’s true nature must necessarily characterize any community
identifying itself as Christian and must, then, be the ultimate aim of faith and practice within that
community.27 If missionaries lose sight of this ultimate goal, their activities can degrade
Christianity into a mere device of arrogant despotism.
The West doesn’t hold the patent on Christianity, but as western missionaries seek to
advance the kingdom of God into cultures around the world, it is imperative that the truth that is
contained in the Gospel message be preserved. At its core, the Gospel is a message of love--a
27
Matt 26:36-39; 1 John 4:8; 2 Cor 5:19; 1 John 3:16; Rom 13:10
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
love that forgives, heals, transforms, rejoices in the truth, and a love that unifies all of humankind
as one community in God.28
Prescription
Though I have given here only a brief outline of some key issues at hand in this case, we
may now move on to applying these concepts to specific courses of action for the individuals
involved in the conflict. First, Peggy’s response to Peter’s plea for alliance must be based on the
teachings of the Christian faith. As Frank’s wife, Peggy is admonished in Scripture to consider
her responsibility to God, and also to her husband--as they are one flesh. In conformity to the
relationship that is expressed between the Father and the Son, wives are taught to submit to their
husbands as to the Lord.29 In presenting an accurate picture of the nature of God’s love to the
Karen peoples, Peggy must first practice this love faithfully in her closest personal relationships.
According to these scriptures, Peggy ought to consider the unity and harmony within her
marriage as taking precedence over the issues in the congregation, whether or not they ever get
resolved. In keeping the importance of a missionary’s personal life of devotion above that of the
actual missions work, A. T. Pierson observes that, “God’s major work in a missionary is not
primarily missionary work, but rather His sovereign dealing in the life of that missionary, . . .
causing her to grow in grace and in the knowledge of His Son.”30 Further, since a Christian
couple is a picture to the world of Christ’s love and devotion to his church,31 Peggy and Frank
need to devote attention to preserving the harmony of their marriage. The actual outworking of
this prescription may take the form of spending time together in serious contemplation,
communication, prayer, and seeking counsel from trusted authorities (preferably those outside of
28
1 Cor 13:1-13; Eph 2:11-22, 3:6, 4:4-6
Gen 2:24; 1 Pet 3:1; 1 Cor 11:3; Eph 5:22-24, 31; Heb 5:7
30
Joy Turner Tuggy, The Missionary Wife and Her Work (Chicago: Moody Press, 1966), 41.
31
Eph 5:32
29
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
the conflict context). As their marriage relationship is sufficiently supported and secured, Peggy
and Frank may go on to address the issues of conflict within the congregation, not as separate
individuals, but as a unit. Thus, Peggy’s response to Peter must not be hasty or given without
consultation with her husband regarding the best course of action. As this couple endeavors to
lead by example, the relationships within the believing community might then be influenced for
the better when they observe this pattern of love, submission, faithfulness, prayer, and devotion
to God and the Scriptures.
Secondly, Peter’s responsibility here is that he must clearly distinguish between the
teachings of the animistic religion and Christianity, and assure that the new converts receive
sufficient education in the tenets of the Christian Scriptures. He must aim to uphold the integrity
of the faith as well as the unity of the body. He might consider taking steps to train the new
converts in understanding the distinctions between Buddhism, animism, and Christianity; and it
must be made explicit what elements of Buddhism and the animistic tradition are incompatible
with Christian doctrine. The teachings of Jesus as well as those of other Scriptures necessitate
this task.32 For Peter, a dialogue with Pastor Wa and the opponents of the new evangelism is in
order, where they may openly share their concerns as well as prayerfully seek God’s direction as
a congregation. Remembering Jesus’ promise,33 they can depend on the guidance of the Holy
Spirit to bring about harmony within the community in accordance with the truth. Peter may
also, like Peggy and Frank, seek counsel and advice from trusted individuals outside of the
immediate context. Peter himself needs correction in that his attempt to gain possession of Peggy
and Frank’s allegiance shows negligence on his part to the pastoral aspect of his position. He
seems to be putting his own enthusiasm for success and a personal sense of accomplishment
32
33
John 17; Eph 4:11-16
John 15:13
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Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
above the overall good of the community and must take a step back from a headstrong push
forward, considering all in the flock worthy of equal care.
After these initial steps have been taken to foster open communication and
understanding amongst all of the members involved, the community may then arrive at a
decision as to whether or not to allow the evangelistic team to return using their current methods.
If great strides are taken to uphold the truth inherent in the doctrines of the Christian faith,
making clear distinctions between them and the Buddhist and animist religions, and instituting a
system of education and discipleship to secure the new followers in authentic Christianity, then
the Sgaw Karen believers may be more willing to support the new evangelistic efforts and may
even begin to volunteer their own time to further them. However, the animistic myths must never
be presented as compatible with Christianity and, like Paul’s denunciation of the pagan religion
of Athens, the evangelistic team must declare the Gospel resolutely, in effect tearing down the
idols which are opposed to the rule of the kingdom God in Christ Jesus. Regardless of the initial
success of any missionary effort, its lasting value may be measured by how faithfully it
proclaims the message of the Gospel, and by whether or not the new disciples remain steadfast
over time, worshiping the one true God to whom, one day, “every knee will bow.”34
Conclusion
The difficulties facing missionaries today can be daunting. “It is incredible how much
spiritual energy can be dissipated just in trying to get along peaceably on the mission field.”35
The ultimate goal inspiring missionary work is sincere: make disciples of all nations, bringing
34
Rom 14:11
35
Tuggy, 166.
12
Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
all under the reign of Christ, so that God may be all in all, glorified in the unity of the church,
and in our love for him and one another.36 Notwithstanding the challenges and hardships, one
may be encouraged by these final words: “The Christian faith...improves all cultures which adopt
it, [and] makes the richness of each culture richer.”37
36
37
Matt 28:19; 1 Cor 15:25-28; John 17
McGavran, 74
13
Sara J. Knott
November 17, 2014
Case Brief for “Don’t Come Over And Help Us!”
BIBM 603—Foundations of Ministry
Selected Bibliography
Armour-Hileman, Victoria. Singing to the Dead: A Missioner’s Life among Refugees from
Burma. Athens, GA: University of Georgia Press, 2002.
Harris, Elizabeth J. “Buddhism and the Religious Other” in Understanding Interreligious
Relations, edited by David Cheetham, Douglas Pratt, and David Thomas. New York:
Oxford University Press, 2013.
Latourette, Kenneth S. Challenge and Conformity: Studies in the Interaction of Christianity and
The World of Today. New York: Harper & Brothers Publishers, 1955.
Martin, Carlos G. Christianity Among the Religions of the World. Lanham, MD: University
Press of America, 2007.
McGavran, Donald. The Clash Between Christianity and Cultures. Washington, DC: Canon
Press, 1974.
Tuggy, Joy T. The Missionary Wife and Her Work. Chicago: Moody Press, 1966.
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