Going into the New Year

The Lokers are going back in time for another visit to Guatemala.  Since our roots are there, we always feel the pull of gravity to go south for a visit every now and then.  The last time we were there as a family was almost four years ago.  We will visit some Missionary Ventures field coordinators there, as well as see friends who work in similar recording ministries in Chiapas (which is on the way) and in Guatemala.

The children are looking forward to this rare road trip, which will be made even more fun since Hannah is home to go with us. 

Those of you who read my other blogs know that I sometimes struggle to remain in the present tense.  It's virtually impossible for me to focus on today without going back and remembering the past and/or pondering the future.  That's just how I am wired somehow.  Maybe it's the story-teller in me that remains in high gear; I don't know.

With the New Year coming, it's natural to be focused on the future, though, right?

Next summer we will need to be in the states for a few months to visit our supporting churches and hopefully find some more individuals to partner with us financially in our ministry.  The last time we were there was summer of 2009.  Our plans are in the early stages, but a primary concern at this point is that we have no leads on housing.

Do you know of any affordable missionary housing in the Cleveland, Ohio area where we might stay?  There will be six of us unless the kids find jobs elsewhere.

Please make these things a matter of prayer, and let us know soon if you have any suggestions.

We also need wisdom regarding transportation.  Travel through Mexico is not advisable, yet we need to upgrade our Suburban to something with fewer miles, less wear and tear, and newer tires.  If we drive up, we could bring back a newer car.  Even if we fly up, we will still have to find a vehicle to use for the summer.


If any of you have an SUV or Suburban that is still in good condition that you might want to donate to a very good cause.... please let us know.  We could sure put it to great use down here.

For that matter, please think of us if you are upgrading anything like furniture, iphones, bicycles, vacuum sweepers, bread machines, linens, or anything else we might need for our stay next summer.  Think of our teens if you can offer them summer employment or know of someone who might need their help.

Right now all of these factors seem a bit overwhelming to consider all at once, but we are looking to God, who has always provided for us in the past.  Each year we pray that the economic situation will improve so that former supporters might be able to support us again, but ultimately it is God who meets our needs, not necessarily our friends.

It's not too soon to start scheduling speaking engagements (even outside of Ohio) for next summer, so let us know if you are interested in having us visit your church, Sunday school, small group, or other gathering.  It's always an encouragement just to hear that people want to see us!  Every time we go back it is sad to see how busy everyone is, and how few have time to hang out and visit any more.  That's when we experience the clash of the cultures the most.

Meanwhile we are praying for each of you, that God will bless you mightily in all the ways that are most important, that you will prosper spiritually in the New Year.  For those of you with young children, hug them tight and read them stories and enjoy them.  It's true what they say.  In the blink of an eye they will be grown up and maybe far away.  You will miss these good ol' days!

Happy New Year's Y'all!

Are We Naive? (time share musings)

This past weekend Jim and I willingly submitted ourselves to a time share presentation.  (Two, in fact.)  Being cheap missionaries, it was a simple way to get a lovely free breakfast (twice!), see some property we would never be able to afford, and lastly to win a couple of tickets to a romantic dinner cruise and spectacular show for our anniversary.

Of course it is the job of those giving the presentation to sell us property.  We were duped into believing it would only take 90 minutes of our time, which in reality stretched to occupy the entire morning.  It was still worth it to us.  After we declined to purchase with the first salesman, we were approached by a second, and then before we got our "prize" (tickets to the show we wanted to attend), we were subjected to one final sales pitch by yet a third person.

What none of the three could comprehend was the extent to which our life is not our own, and to which our finances are not ours to spend as we wish.  We have turned over all our rights and deeds to the cause of the gospel.  I'm sure we were a sore disappointment to all involved that we did not sign on the dotted line in Puerto Vallarta.

Since Saturday I have been mulling over the thought of how these high pressure sales people rope unsuspecting people into spending the family fortune on future vacations they may or may not ever take.  What they say actually makes sense in terms of "saving" money on airfare and lodging, but as my dad always used to say, "You are never 'saving' money as long as you are spending it."  I would lie if I said we weren't tempted.

My secret wish is that we had some gentle, non-pushy people who believed in our ministry enough to go to bat to find "investors" for us like that.  I know it sounds silly, but honestly I sometimes think if we could only find a way to present what we do in the right light that people would gladly invest in the future harvest here in Oaxaca.  How can we do that, though?

The world's way of offering free tickets and cash and other incentives goes contrary to our belief structure.  We can't bribe people to come to Oaxaca on a vision trip, offering them fun romantic evenings on the beach just so they will become financial partners in our ministry.  Yet the way we have been doing it - staying very low key, apologetically mentioning finances very occasionally, and hoping and praying that people will magically give when needed.... seems ineffective somehow.

I don't know.  There are ministries out there who hire marketing people to handle these decisions.  I suppose that works.  For us, the question is, are we naive to just trust and obey?  Is that old-fashioned in today's economy?  Should we make up fancy proposals and try to convince people that what we are doing is worthwhile?

A business-minded friend once suggested we treat our ministry more as a business.  Maybe we should.  If you have any suggestions, we are open to hear them.  Meanwhile, we continue to be faithful, trying not to panic over donors who stop giving and over the expenses that are rising. 

Most of all, we vow to not feel guilty over taking a honeymoon after 27 years, even though a skeptical friend questioned the wisdom of posting beach and marina photos of Puerto Vallarta on our Facebook and blog pages. 

People may get the wrong idea, it's true; but if they do, well, they are mistaken!

No, we didn't buy a yacht either

From MV Medical Missions....

Sadly the audio is missing due to some copyright issue, but the original contained audio portions of the scriptures being read in Mixe, which we certainly have rights to publish online or otherwise.  At least you can see some of the work done by this last team.

This coming week Jim will be going to another Mixe village to help another ministry who is conducting a similar medical clinic.  Please keep them in your prayers.

Oaxaca Rocks! (Memories of a youth team)

Back at the turn of the century, we hosted a super fantastic youth group that came to minister in a Chinantec area.  They were an exuberant group of willing workers who were stretched WAY beyond their comfort zones.  One reason they stand out in my decaying memory is that the youth pastor's wife helped them to make a scrap book/ autograph book in which they all contributed photos of themselves in action, along with notes of thanks.  Here you can see just the first three pages of the book.

Some of the remarks they left, in case you are interested:

"...our trip to Mexico was incredibly awesome!  It's one of those things I will remember FOREVER!!"

"This trip was the start of a larger plan for my life.  There was a heart change in me, at the time I didn't recognize it, but God wants me to shake the nations.  I was abruptly stopped in my tracks of selfishness.  I was shown that the rest of the world is not as well off as the U.S.  My heart was broken for those in Mexico who had close to nothing.  This is now a determining factor in how I spend my time and money."

"I still treasure the conversations and the incredible insights you shared with me.  You taught me that missions isn't a position, but a lifestyle!" 

As a sign of the times, a number of them thanked us profusely, describing us with words like "awesome" and "You rock!"   I love that.

My prayer is that each of those young people, now well into their 20's, are each making a difference in the world because of seeds that were planted in their hearts during that one week of the year 2000.

 

 

 

Medical Missions Journal...

Dr. Arlen Stauffer, director of Missionary Ventures Medical Missions, U.S.,  has posted his daily updates and photos from their week here in Oaxaca.  Rather than putting their experiences in my own words, I thought you might enjoy reading his tribute on his church's blog.  Click here to see more photos and read some awfully nice things about the Loker family.

Here's a bit of a teaser.  These photos I downloaded from our friend Glen Ball's Facebook.  Glen went with the team to help as an interpreter. (Thanks, Glen!)

Dr. Stauffer, Jim, and a Buckeye fan in the village

Portable dental chair

Patient returning across the river after dental and toe surgery

Slight detour was necessary after rains washed this road away

Veterinary Missions - this was a first

The group, plus Debbie (photo by me, I think)

My fellow Americans....

VIVA, MEXICO!

Before I launch into my recent observations and discoveries, I want to recap an event Jim and I attended late Thursday night.

On the eve of Mexican Independence Day, it is tradition to attend the "Grito" (Shout) of independence, repeating "Viva Mexico!"  after each phrase of the declaration is read aloud from town squares all over the country.  It's a festive time, and we have many fond memories of celebrating at various churches and in our own town square, complete with silly string, confetti eggs, and shaving cream wars.

On a side note, we used to tease Bekah that she could be one of the lovely girls in the parade who are elected to the Independence Day "court" as Miss Mitla or one of her duchesses.  She was born right here in our town, after all, and thus is eligible to compete in the local contest.  The huge drawback, aside from the fact that she would have no desire EVER to do such a thing, is that she would have to memorize all the verses of the national anthem.  I never counted, but there are a LOT of stanzas, and the tune is not much more singable than our own Star Spangled Banner, of which she hasn't memorized even the first stanza.

Anyway, back to the subject.  Jim and I took Debbie and a friend to the grito at a local church in Tlacolula, which is our county seat - the next bigger town over from ours.  Since the folks from that church had attended our 4th of July picnic, they made sure we attended the Quince de Septiembre party with them.  Let me say that there was a huge difference in the way each holiday was celebrated.

Our party in July was mostly about fun, food, fellowship, and fireworks.  While we were praying quickly for the USA, people's stomachs were growling and all eyes and noses were distracted with smells of fried chicken and other typical American food.  In contrast, the "party" Thursday night was mostly about PRAYER.  After working a full day, except of course many of the women who obviously had been cooking all day long, whole families showed up for prayer starting around 9:00.  Worship and prayer lasted for hours, and there was no mention of food until well after midnight.

The pastor spent a bit of time highlighting our ministry to unreached people groups in Oaxaca, which normally is a good thing.  In this case, we squirmed as the church was shamed with the fact that these foreigners were (in the pastor's words) "more Mexican" than any of them, because we had chosen to leave jobs, families, and opportunities in the U.S. to come live here on purpose, so that people in Oaxaca could hear the gospel message in their own language.

Then he shamed them further by having Jim speak about the needs in Oaxaca, about the persecuted church here in Oaxaca, and about all the people who still have no Christian witness in their villages.  The pastor said he knows no other person who knows more about Oaxaca than Jim Loker.  He asked his people how many people had ever been to this, that, and another village Jim had mentioned.  (Most people had never even heard of such places.)  Then he asked the few who might have been there what they had done in those places.  Usually they were visiting someone they knew, or just passing through.  Jim Loker, he told them, went with the express purpose of spreading the gospel in those places!

Like I said, it was a bit uncomfortable to be put on display like that while people were being pounded, but I have to say that quite a number of people responded to the invitation to consider devoting their lives to serving the Lord full time in their own country.  That was exciting!  Please join us in praying that God will use that stirring message on Independence Day to raise up an army of local workers to further the gospel here in Oaxaca.

Now, fellow Americans, at the risk of sounding like I am scolding you like our pastor friend, I have to say that we would be put to shame next to these devout prayer warriors.  It's hard to imagine any of our supporting churches sacrificing such time and energy at any hour of the day (let alone 9:00 P.M. to 2:00 A.M) to focus on the prayer needs of their neighborhoods, let alone our ministry in particular.  I am not scolding you at all, but trying to inspire you.  Consider what a difference it would make if we all valued prayer like these people.

On a personal note, Jim and I are blessed to have this church embrace us as they do.  They honor us by praying for us, believing in us, and encouraging us.  We know many people and churches are backing us in the U.S. (and we greatly appreciate them!), but this sense of being supported on a local level is kind of new to us.  The pastor has a true heart for missions, and has personally visited many of the villages they prayed for, and their church in Oaxaca City is responsible for planting many churches in areas that needed them.  We are thankful for their participation in sharing the gospel.

Praise the Lord for this group of believers whose eyes are opening to the needs around them.

Jim addressing the group

Debbie and her friends 1:00 A.M.

Singing Patriotic Songs

Jim's THREE plates of food, including this shrimp and red snapper soup

Finishing the Task

Do you want the good news first?  Or the bad news....

The following is an excerpt from an article from the Gospel Coalition, who quoted John Piper regarding the global church's commitment to completing the task of reaching the remaining unreached people groups of the world.  I thought it was worth quoting here.  (Bad news first, even though the editor of GC gave the good news first.)  Please read the article in its entirety here. 

Some of Pipers concerns are:

1. that many younger churches (both globally and in America) feel so focused on their local challenges that global, cross-cultural outreach to unreached peoples (missions) seems impossible;
2. that churches and missions sometimes stray from the purity of the gospel and thus undermine the very aim of the mission: biblically faithful, Christ-exalting, multiplying churches;
3. that worldliness choke the Word and the passion for missions;
4. that the belief in eternal suffering for those without Christ will be lost, and with it zeal to reach them;
5. and that the name of Christ will continue to be unknown and unhallowed for decades to come.

May the Lord of the harvest be manifestly jealous for his name today, and merciful toward the perishing, and may he send millions of workers into field, which is the world.

 The good news, according to Collin Hansen in the same article, is that "Today, and every day, the most encouraging development is the never-ending endurance of God’s sovereign will and promise: 'This gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations and then the end will come' (Matt. 24:14). The mission will be finished. We should be encouraged no matter what is happening in the world. God is always doing 10,000 things we can’t see."

Once again we are humbled, blessed, and honored with the privilege of reaching out to some of the remaining people groups who need to hear the gospel proclaimed before Jesus returns.  May we remain faithful, and never lose our zeal and passion for the lost. 

Thank you for your prayers and financial partnership!

Village Recording Process (new photos!)

Miguel and Lupe, our traveling recordists

This particular village at dusk

Like many other villages in Oaxaca, set on a hillside

Mazatec readers for the dramatized New Testament recording

Blankets help make the room more sound-proof

Make-shift recording studio with all portable equipment

This is one of several New Testament recordings in process.  Faith Comes by Hearing (Hosanna) is sponsoring this dramatized, multi-voice recording to be formatted for Proclaimers, a digital device with a rechargeable solar panel and large enough speakers for a group of listeners in a church or home setting.

Thanks to Lupe for these great photos, and thanks to FCBH for their partnership with us in producing and distributing the Word of God in the language of the people in San Jeronimo, Oaxaca.  Thank you, too, for your prayers covering this ongoing ministry to reach the unreached of Oaxaca.

 

Please join us in praying that the Son would shine over this dark region, lifting the fog and darkness from people's hearts and lives.  We were privileged to witness the first-ever showing of the Jesus film in the church, and to distribute audio New Testament translations.  We'd love to see the gospel spreading over this Zapotec town and region.

Zapotec Village Trip

Click here to view this photo book larger

The Great Barrier

A.k.a. "You can lead a horse to water...."

At the risk of sounding discouraged, let me just admit up front that we really need prayer to overcome the final barrier to seeing people become mature followers of Jesus who are expanding Christ's kingdom in Oaxaca.

Twenty-five years ago when we first left the U.S. for Guatemala, we were convinced of the great need for Bible translations in every language of the world (then thought to be around 5000).  With Wycliffe Bible Translators providing well-equipped linguists to accomplish this task, we tackled the next barrier to seeing lives changed as a result of the gospel:  Literacy.

While working with more-or-less literate native speakers in the Mayan village where we lived, we discovered a few other obstacles.  First, the folks had no electricity, and it was hard to read by candlelight after a long day of work without falling asleep.  Secondly, they simply did not value reading as we North Americans do, and literacy never became a habit.  Third, even for those who wanted to read, it was almost impossible to bridge over from reading primers and easy pamphlets to reading and comprehending the books of the New Testament, and there were few other printed materials available in their mother tongue for reading practice.

To overcome this barrier, we began recording scriptures on tape.  (Listening while following the printed verses was an effective aid in literacy for those who wanted to improve their reading.)  In the early years, that required batteries and cassette players.  More recently this is not a restriction, with modern devices utilizing rechargeable solar panels.  Changing over to the new technology, the Lord helped us overcome the other obstacles by providing new recording equipment, recruiting technicians to produce the audio Bibles, and most challenging, even finding native speakers who could read or at least repeat the phrases into a microphone for the recording process.

Another persistent (or at least potential) obstacle is funding for each project.  The Lord has graciously provided the necessary funds for over 40 language groups to have a recording of their entire translated New Testament.  To that we say hallelujah, and praise the Lord!  (Now may we be faithful to continue this laborious and expensive process in every other language of Oaxaca.)

Fully equipped with audio New Testaments, and a belief that "Faith comes by hearing, and hearing by the Word of God..." (Romans 10:17 was our battle cry) we only needed to distribute the audio Bibles, and surely people would understand the power of the cross, and be lining up at the riversides to be baptized after coming to a saving knowledge of Jesus.  So we thought....

We were encouraged by the participation of partnering organizations like World Mission, Megavoice, Audio Scripture Ministries, Galcom, and Faith Comes by Hearing (Hosanna), who helped provide equipment, expertise, and the digital devices to be distributed among the people here.  Short-term teams purchased audio Bibles and hand-delivered them to families who needed them.  It's all good.

There is just one remaining barrier, and that is getting people to actually listen!  The only way to break down this final obstacle is through spiritual warfare.  The battle is not against flesh and blood, but against the rulers and principalities of darkness that have dominated Oaxaca for thousands of years.  They are not going to simply allow the Word of God to be proclaimed without a fight.  Instead they are going to do everything possible to stop people from hearing The Truth.

Even in our own lives (with a variety of scripture translations in English for free online), we are tempted to skip our daily Bible reading and often miss our family devotional time.  It is amazing how tiny a distraction can deter us from doing what we know we need to do to instruct our children, and to stay strong and grow in our spiritual journey.  For the people of Oaxaca, it is that much harder.

Even though we have worked diligently to overcome so many barriers to communicating the gospel message to them, people still have to choose to study the scriptures, to accept the teaching, and to continue growing on a daily basis.  It's not a simple matter of applying a magic formula, and voila! people come to Christ.  It is still a work of the Holy Spirit, and there is still an enemy in the story who wants to prevent that from happening.  With that in mind, would you....

• Please join us in praying for the remaining unreached people groups, that many would have faith to believe.  
• Pray that the Holy Spirit would open their eyes and prepare their hearts to receive the truth of the gospel.  
• Pray that we would see a great harvest of spiritual fruit among the people of Oaxaca.  
• Pray against a spirit of discouragement.

• Pray that the final barrier would be overcome!

 Likewise, will you please join in praying for us as a family as we go out this weekend to distribute some more audio scriptures?  Pray for our safety in travel (5 plus hours in the Suburban), for protection from the evil one as we are in areas that are still under his rule, and for joyful reception of the gift we are bringing to the people.  Pray that the Holy Spirit would soften the hearts of those who will come to see the Jesus film in their language for the very first time.  Pray that our children would be gratified to be part of this family mission trip, and for unity between us, that God's love would shine through us as a family.  Pray that we remain in good health.  Thanks!

Audio, video, and literacy

After posting the last article, which I had hoped might encourage some friends working very diligently in less than successful literacy campaigns in Oaxaca, I discovered that it stirred slight animosity from Bible translators we know.  Let me go on record as saying that Jim and I remain huge fans of Bible translation.  We send monthly support out of our own budget to help finance Bible translation work in other parts of the world.

Twenty five years ago, Jim and I arrived in Guatemala as the so-called "Literacy Specialists" - having taken the necessary graduate courses through the University of Texas in Arlington.  It was in Guatemala that we first faced the obstacles to literacy in a culture that did not value it, and where we adjusted our personal vision statement to be "Seeing lives transformed through the translated scriptures in use among native speakers."  

We make a purpose to reach people in the way they are most receptive to the gospel.  Because most of the people around us are oral learners, scriptures in audio form and Bible stories are effective tools.  Without a written New Testament and a minimal number of literate native speakers, we could never hope to dub the Jesus movie, Luke video, or to  produce audio scriptures. We are in no way "anti-literacy."

With that said, I want to share a very cool video of some music translated and performed in one of the many Zapotec languages of Oaxaca.  You can see how the language looks in written form along with the Spanish and English translations below it.  We are told that it is not difficult for native speakers learn to read it, though it is tricky to learn to write.

The native translator of this language is married to an American linguist who is a friend of mine, and their sons (playing bass guitar and keyboard on the video) are friends with our kids.  The recording was done in our studio next door, bringing this project that much "closer to home."

You might also like to check out Rucel's, the older son's, photography business (click to see his Facebook page).  He sells greeting cards and posters with excellent photos of Oaxaca. 

Dependence on Literacy Strategy: Taking a Hard Second Look

If we are serious about reaching the unreached peoples of the world, we cannot afford to rely on a strategy 

that half the world does not use or understand! 

by Herbert Klem (As published in the International Journal of Frontier Missions, Vol. 12:2 April-June 1995; highlights and emphases are mine - Jamie Jo) This is a lengthy article, but well worth reading for an understanding of why we focus on audio scriptures and storying as we reach out to non-literate, unreached people groups in Oaxaca.

“Half the world has no Bible.” So read the banner at our mission conference. It is thrilling to see the growing focus on reaching the remaining unreached people groups of the world. We now recognize that identifying with the local language and customs can be extremely helpful. The very idea of “people group strategy” is that evangelism is more productive when outreach to people takes place using their own familiar methods of communication rather than using those foreign to them. Even so, have we considered rethinking our approach to our most basic communication tool–the Bible? How can you communicate the message of “The Book” without using the printed page?

One thing is clear, most Bible characters in their day, used books and literature far less than we do in ours. So are Bible songs, and Bible story-telling as well as Bibles on cassettes a radical shift away from being biblical? Perhaps it’s more like going back to the basics. Would we do anything differently if we discovered that Jesus and David did not write any of their teachings in books, but rather used oral tradition, including poetry, to keep their teachings alive?


Literacy in a Non-Literate World
If we trace the roots of the modern Evangelical mission movement back to William Carey’s great efforts to reach the world of his day, modern missions is about 200 years old. Most of us involved in this movement have always thought of the Bible as the main book for communication. We have believed and taught that a person has to learn to read the Bible for him/herself in order to become spiritually mature.  Many of us believe that as long as people do not read, they will remain spiritually immature, and certainly cannot become leaders of the churches.

In the time of Jesus, some people did believe this, but Jesus did not. Although He could read, He did not write any of His teachings, but taught His disciples to recite from memory. In the early days of the Church, Christ's message was preserved orally and came into writing 15 to 30 years later. The extent to which we use books to teach the Bible is a cultural choice, not a biblical requirement. David sang the Psalms, he probably did not write at all. Others later gathered the Psalms from singers and wrote them down to preserve them. Some parts of the Bible were clearly developed through writing, and others are the product of an oral tradition that was spiritually mature, but probably not highly literate.

Literacy and Spiritual Growth
Most of the modern mission movement has worked on the assumption that literacy is essential to evangelism, spiritual maturity and church growth. Theodore Tucker summarizes the general strategy of missions in regard to the vision of reaching a community to establish a church. It has been a characteristic Protestant method of evangelism and education to seek to teach everyone to read in order that they may find for themselves in the Bible, with the help of the Holy Spirit, the Word God has given to them.

J. F. Ajayi and E. A. Ayandele have both written extensively on how they interpret the impact of this policy on their country. Both are Nigerian historians and agree that the introduction of literacy to West Africa, along with the other pressures of modernization, such as industrialization and commercial relations with the wider world economy, have led the forces that have transformed all of West Africa, and Nigeria in particular, into modernity. They are thankful for the mission contribution to the development of education in the region, but are also profoundly troubled by these events for several reasons. Pastors and missionaries have encountered similar serious problems, and question how much these are the result of our use of literacy in settings where most people do not appreciate reading. What follows in this article are results of using literacy in non-literate areas, together with some of my observations and suggestions.

Division and Conflicts
The major impact of missions in Nigeria was the introduction of literacy and schools, with the result of dividing their homogeneous communities into a two or three class system separated into literates and non-literates consisting of upwardly mobile educated groups, and the non-reading more traditional segments. These historians see benefits from the development of churches and hospitals, but note the creation of a new elite as an unintended, yet much more important result. Parsons makes a similar point for Ghana, and missionaries from around the world have lamented this development in similar ways, although from different perspectives.

Both Ajayi and Ayandele complain that the primary effect of mission literacy and educational policy was not the advancement of evangelism, but the division of society. There were already too many ethnic and tribal divisions to allow smooth development of an economic region. With the growth of schools and “education” inside each village and community new divisions came about as well. Communities were now divided into “haves” and “have- nots.” The difference in wealth was not the biggest problem, but the fact that the two groups within the community did not know the same things, nor did they think the same way even when they had the same information. Each developed very different value systems. The “educated” youth, including some of the High School students I taught, did not even know how to communicate with the their parents who had sacrificed to send them to school, due to the limited education their parents had. The gap between how they thought and how their parents thought was just too wide, and the longer they went to school the worse the gap became.

In East Africa the highly educated poet Okot p'Bitek, in his Song of Lawino, laments the division of his people by the education system charging that the mission had “crushed the manhood of his people with books.” Indeed most of Africa’s leaders of the independence movement in Africa from the 1950's onward, were trained in mission schools. However, many were not particularly thankful, partly because they experienced pain in a certain separation from their own culture and roots by the very education that offered them the hope of progress.

Ayandele is particularly upset with the narrowness of mission motives for introducing literacy. He documents that the goal of many was the introduction of sufficient training and literacy to enable teachers and pastors to interpret the Bible correctly. However, he points out that if the mission truly cared about the people and the need to develop a viable and competitive economy, they would have sought to introduce the same levels of education considered necessary for Europeans. He feels education was restricted as an approach to holding power.

On the other hand, the missionaries became frustrated also. The primary missionary goal in supplying education was the preparation of more pastors and teachers to spread the Gospel movement. To their frustration, students were eager for education, but much more to advance their careers and personal wealth than to spread the Gospel. It bothered some missionaries that only a minority of the population cared to become literate. There are large segments of all societies that do not care much for schooling, literacy and Western forms of Christianity, nor care much for any development geared to book learning. After over 100 years of literacy oriented missions, more than 75% of Africa does not read well enough to manage basic Bible passages, and many more who can read, simply do not enjoy the process.

Failing to Reach Half the World
I believe it is correct that nearly half the world has no real access to the Bible because they do not read. More than a billion people do not read at all. Another billion can read, but are not fully literate. That is, they can read familiar and elementary things, but they cannot read a short, simple piece of new information with any real understanding. Then there are others who can read, but find it uncomfortable, or feel so different from others that they do not read as a matter of habit. It becomes a matter of lifestyle, identity, and social preference which works against messages and communications in print. 

It is possible that the literacy based approach applied in non-reading communities reaches best those who most want to escape from the traditional culture into the modern world of wealth and technology, but it may not be successful in reaching the majority of the people and the poor in many regions.  It is clear that one of the great tragedies in much of the world today is the division of communities into rich and poor. Literacy based mission policy has assisted the establishment of this emerging middle class in the developing world, which has become socially distanced from the larger uneducated community. Some of the very people missions had hoped to reach and help are the least interested. Others are very interested in education, but are more drawn to advanced technological and economic progress than to church work of pastors, teachers or evangelists.

Mission School Problems
Mission schools helped many to become leaders, but also stirred resentment. Ayandele and Ajayi tell of the frustration of Nigeria’s emerging leaders who wanted advanced education to help them attain positions of leadership in the land. Mission policy focused on training only up to the level of pastors and school teachers, dissuading mission school graduates from going off into other careers. Some missionaries and pastors noticed that evangelism often prospered best among those with the least education, and some of the most educated were the least interested in the sacrificial life-style of pastors and evangelists. At one time, the vast majority of Africa’s independence movement leaders were graduates of mission schools. Most were troubled by conflicts experienced in mission schools, even though others have been deeply thankful.

Missionaries have commented to me, even as Donald McGavran has argued, that evangelism spreads most rapidly among poorer folk and less educated people. Those with more education and wealth are less interested in spiritual things in general, and the financial and social sacrifices necessary to live out a Christian life-style in a traditional or secular society do not appeal to them. Several missionaries have complained to me that many of their brightest seminary students were in school for personal advancement and education, and often left the ministry with the first promising opportunity. These educators are asking how to best limit education so that this will not happen.

Frequently it is best if the mission strategy adjusts, by supplying the best seminary education possible in confidence that it will be a blessing in the lives of those who attend. Some of those who attended a school where I taught in Nigeria have gone on to become senators, professors and teachers, and entered other careers. They have done these things for the good of their people and to lift their struggling families from painful poverty. When we congratulate and affirm them it helps to keep them in the ministry–in both their professional involvements and in pastoral activities that many continue to perform. Some very capable Nigerian pastors I know who serve both humble and growing city congregations do this as a free service to the church, and also earn a “secular” income which the church would never be able to pay. When we have tried to limit this career development, we have seen some very angry people push on to higher education but with markedly different attitudes toward the mission that gave them their start in school.

Cultural Resistance
The late Dr. Allan Tippett has written concerning the transmission of cultural innovations such as literacy, conversion to Christianity, and technology among traditional societies. He has developed a concept called “ethnic cohesion.” According to Tippett, community leaders tend to accept or reject innovations based on whether they perceive the proposed changes as contributing to the general unity and well being of the community. The unity and self-esteem of a community–its sense of being a group—is a major factor in determining the acceptance or rejection of any change. In contemporary language, “Is this us? Does it fit our case?” If innovation threatens this sense of group identity and unity, then they will tend to reject those innovations. It is similar to the the attitudes that surrounded the congressional “Un-American Activities Committee.” Reflecting on the significance of the name itself, it is obvious that there was an effort to weed out and reject from America ideas that were seen to be destructive to the morale, values and identity of our national society. Certain innovations were seen as threatening the core values upon which the community economy were formed.

In many traditional communities, that which sustains this sense of identity and cohesion is the language and the oral literature of songs, proverbs, wise sayings, stories, epics and rituals. In instances where the mission agency is seen as preserving the language and being supportive of these oral traditions, it is possible for the Bible in written form to be a key force in unifying the people and standardizing the language in a wider area. Luther's German Bible is given credit for this as only one of many examples. However, in cases where literacy is perceived as competing with the traditional culture, literature, wisdom and/or leaders, then those prominent in the traditional segments of the
society can actually be opposed to literacy and modern education.

It is clear that in traditional farming communities in Asia, Latin America and Africa, literacy and schooling can be the leading edge of modernization which divides the community socially, economically and often culturally. Jack Goody and Francis Hsu, among others, have suggested that the introduction of literacy into a traditional society is the most fundamental cultural change possible to establish. This is because it changes not only what people think, but also changes how they think.

Jack Goody's theory is that most traditional non-reading societies are much more right brained, holistic, communally oriented, and are less supportive of individual critical thinking. However, literacy is the strongest conditioner for linear, left brained, critical thinking. He credits literacy with the beginning of the scientific revolution in critical thought, and with the capability to regularly question authority and the traditions of the community. Hence he feels literacy not only shapes the mind, but also changes the value system, particularly for younger people. Reading ability creates different values and attitudes. This sounds great if you come from a literate, technological society that thrives on open debate and rapidly changing leadership. But if you come from a stable, traditional society, both the questioning of authority and the introduction of a new power group of critical thinkers can be very threatening to the traditional values of the community or society.

While there are large numbers of people around the world bent on self advancement, there are also many traditional societies and groups of people who do not compete very well in the modern world nor want to. After a century and a half of literacy based evangelism, there are still large numbers of people who cannot read, and perhaps more, who can but do not read. It is possible, therefore, that we are actually not dealing with an inability to read, so much as a resistance to literacy and education out of loyalty to the group, to a set of traditions, which are seen to be in conflict with books and book learning. It is not just the content of the books, but the values and assumptions that go with a reading culture and literate society.

Traditional leaders who sense that literacy can divide their communities, while introducing many new values, (eventually requiring new leaders with new skills and other loyalties), may have some real justification in being slow to embrace literacy and religious changes that support it.

In his lectures Charles Kraft has suggested that there are at least two ways to deal with traditional leaders who resist literacy and change. Plan A is to appreciate the positive values these leaders may be protecting by resisting change, then work with them to preserve these values by adjusting the way literacy is introduced. Plan B is to overpower the traditional leaders with technology and modernization, developing new leaders through schooling who will displace them. In some cases, when the traditional culture cannot regulate or explain modern innovations, modernization breaks down the traditional culture with its values and opens the door for people to accept Christ. Plan B often seems to work, but it breaks the soul and backbone of the traditional culture turning the new generation
loose with new technology, but without the constraints of either the traditional community or of Western Christianity. The resulting dislocation and pain can be considerable.

In these situations pastoral leadership prepared in Christian theology and appreciative of the traditional cultural values, the cultural dynamics of Western thought and Christian values, can be of great assistance in helping their people to adjust to the problems of modernization. Frequently both seminaries and literacy agencies are aware of the power of the written page, but less aware of the cultural implications and their link to the acids of modernity as they work together. There are many social groups around the globe that, in spite of their simplicity, sense that sending their children off to school, is to risk sending them off into another world—a different world which is guided by different values, perhaps not completely good, even if the pastor or the missionary means them good.

Alienating Adult Leaders
Those of us who have worked in communities where there are significant numbers of mature non-readers have been delighted to see adult leaders accept Christ, and as part of that growth become interested in Bible study. Sometimes it is very satisfying to hear them work their way painfully through a simple passage, but gain the satisfaction of being able to read the Bible for themselves. We rejoice even more when young children of these same elders go to school. It is not long before these young children are reading smoothly and quickly through these same passages. We notice that people who learn to read earlier in life develop a certain skill and facility for  excellence that later converts to reading do not attain. Some of those who have studied the traditional oral communications systems based on memorization and pungent imagery, compared to the more linear logic of the written system, agree that most people seem to excel in one or the other, but few people can manage to be skilled in both. So it is no wonder that when we hear of a person who has memorized the Gospel of Mark or the whole New Testament, it is probably a non-reader or a new reader who has the enthusiasm and the skills to do such a thing. It is likely a combination of both skill and culture that directs people's energies.

While doing house to house evangelistic visits in a village in Nigeria, I was struck many times by the politeness and attention given me by the older leaders in some of the homes as they listened to what I said. Even so, at the end of our conversation many would gently counter that they were quite willing to allow their children to go to school and become Christians, but that they themselves were too old. I could not believe that they thought they were too old to become Christians! Some actually said that it was because they were too old to learn to read. They had identified becoming a Christian with learning to read, and they wanted to do what they did well. They did not want to enter a group as mature leaders if young people were likely to easily outperform them in key leadership skills. To say, “I am too old to become a good Christian” is very sad and makes little real sense. Of course, to say, “I am too old to become a good reader,” makes a great deal of sense.

In 30 years of mission experience, I have frequently observed that when people are selected for leadership training programs, the younger people with better academic and reading skills are the ones chosen. This tends to exclude the more mature leaders who may have superior evangelistic or moral qualities.  Although the community recognizes the abilities of these young people, they may not recognize them as leaders until they have greater age or have demonstrated other more traditional leadership skills, such as the ability to resolve community conflicts, practice generosity, display moral superiority or form relationship ties with other existing community leaders. This preference for the young and the literate may be so basic to our Western mission policies that we have perhaps avoided the very best leaders who could have given the churches the best stability and greatest growth and integrity.

Many times I have visited pastors and missionaries who have told me that the best evangelists in their area were non-literates, both men and women, old and young. In some cases some of the preachers could not read. They either recited from memory or had other people read the text they would expound upon. These people were respected for their abilities and gifts. They were rarely given training and preparation for further development of leadership gifts they possessed. I have heard of a few cases where such people were accepted in a school, allowed to listen in class, take oral exams, and return to ministry with greater ability. I have not heard of such a person graduating though. There are a variety of denominations in which they can serve as pastors, prophets and evangelists. They usually function in rural and traditional societies and where the churches are growing rapidly. It is my opinion that this is most likely one of the teaching strategies that Jesus and David actually used, including some of the apostles Jesus trained.

All of this leads to suggest that there is a role for audio-Scriptures and other literature on tape, as well as in other art forms, for the communication of new ideas to existing adult leaders in largely non-literate communities. It allows the adults to participate, to lead and regulate wisely for a healthy transition into literacy and other modern innovations. There are alternatives to literacy based evangelism, discipleship and leadership development. There is a growing use of memorization, oral literature, narrative teaching, story-telling, (sometimes called storying), recorded Scripture portions, taped Scripture songs, and programs for listening by tape to the whole Bible.

A Personal Experience
The following is part of my own experience in West Africa that occurred a few years ago. This incident happened after several villagers had told me they were too old to become Christians. Others had suggested that Christianity was a “white man's religion” that did not belong in Africa. Then there were those that said that Christianity did not suit their people as well as other religions. While there were many Christians in these towns, there were also others who clearly had “attitude problems.” Years before, one of my teachers had told me that when adult students don’t want to learn or change, the teacher must change first–then the change in the students would be surprising. 

So with the help of some of my students we prepared a special translation of the book of Hebrews, using only very short sentences, similar to the structure of the local traditional poetry. We then found a choir master who arranged the wording and phrasing of the lines so that they were poetic enough to sing. We ran it back to the translation committee to check for accuracy and worked out the changes to keep the original thoughts. Then we recorded some choirs singing the first six chapters of Hebrews. We were doing Bible study test groups with church members to see how much people learned from a more “oral” approach, mixing readers and non-readers.

One evening I came to a study which was crowded out with visitors. I could tell many of the visitors were Muslim elders from the very community where I was told so often that people felt too old to become Christians. I did not want all those visitors spoiling the structure of my test group, so I politely asked the visitors to leave these Christian test lessons. The wise old elder had a twinkle in his eye as he gently and politely suggested that they were having a wonderful time hearing God speak to them, and that perhaps I should be the one to leave. I did not know what to do. I was thrilled to have a Muslim man in a Bible study, and he was an elder leader, but I did not want to spoil the structure of my test. When I asked him politely to leave a second time, he grinned and challenged me to a true test of ownership of the singing Bible tapes. The one who could sing the least of the tape from memory would leave, and the one who could sing the most could stay. That was the indigenous method of proving cultural ownership. 

Because of the tonal intricacies of singing oral art in that language, he knew he had me beat cold–no contest! The group cheered and proclaimed him the owner of the tape. He boasted that only a wise Yoruba man could compose and sing this kind of poetry; insiders loved it and outsiders could admire from a small distance. The elder had been warmly attracted to the text because it had been identified with his culture, employing art forms that marked it as his cultural property, even though it was played on a tape recorder supplied by a meddling foreigner. He was pleased with the form of the message, but he was also bonding with God’s Word from the book of Hebrews. He was no longer telling me this was “foreign religion” but was defending his right to hear the Scripture. Best of all, the whole group loved
the entire event.

Conclusion

We can choose to make Christian teaching and Christian maturity dependent upon literacy by the forms of worship and communication we use, even if it is foreign to half of the community we are trying to reach. We can predict certain sections or certain percentages of non-reading communities will be put off by our media choice well before they even know what the message is about. However we must understand, that it is not the Gospel that is turning these people away. They are issues not related to the cross of Christ, namely, our love and preference for the power of literacy. The latter is turning whole communities off to the Gospel. 

If we enter each community respectfully, arriving with a variety of approaches based on local communication methods, using styles people can trust and identify with, we will find ways to gain a hearing for the message. We may also find ways to help them maintain the greater group unity, encountering the modern world with the least disruption of leadership and community structure. It will also yield a stronger, healthier church. It most likely will facilitate a smoother transition into full literacy, and a greater use of the written page in general.

I am convinced that the Bible on tape is

one of the great tools of our time.

If we can learn to use it wisely,

we can reach all the people of the world

with a solid understanding of the Word of God,

which is our primary goal.

After over 150 years of literacy based mission strategy, we will still miss half the world if we continue believing that people must read in order to receive the Word. Great Bible leaders such as David the singer of songs, Moses the composer of songs, (Deut. 31:9-13 and chapter 33), and our Lord who worked through unlettered fishermen as well as with scribes, were not tied to literacy as the only way reach the world with the Gospel.

References
1. Meye, Robert P. Jesus and the Twelve. Grand Rapids, Eerdmans. 1968 and Barclay, Wm. The First Three Gospels. London, SCM Press 1966

2. Tucker, Theodore L. Protestant Educational Enterprise in Africa in Beaver R. P. Christianity in Africa. Grand Rapids, Wm. B. Eerdmans 1966 See also Klem, H.V Oral Communication of Scripture
Wm Carey Library, Pasadena 1982 pages 26-33. This is now out of print, but an updated version is available for $10.00 by calling 612-638-6196.

3. Ajayi, J.F. Ade Christian Mission in Nigeria 1841-1991: The Making of a New Elite.
Evanston, NorthWestern University Press. 1965. and Ayandele, E.A. The Missionary Impact on Modern Nigeria. London, Longman Group 1966, Also Parsons, Robert, The Churches and Ghana Society 1918-1955. Leiden, E. J. Brill. 1963

4. Okot p'Bitek, Song of Lawino. East African Educational Publishers Ltd. Nairobi
1989 and 1993.

5. Tippett, A.R, Ethnic Cohesion and Intra- Configurational Involvements in the Acceptance of Culture Change in Indonesia in Acceptance and Rejection of Christianity. 1961 an unpublished work at
School of World Mission, Fuller Theological Seminary, Pasadena Calif.

6. Goody, Jack (ed.), Literacy in Traditional Society, London 1968 Cambridge U. Press

Dr. Herbert V. Klem was Professor at Igbaja Seminary in Nigeria and also taught at the Daystar University College in Kenya. He currently is Professor of Missions at Bethel Theological Seminary located in St. Paul, Minnesota.

World's largest tree

Tule is one of the many tourist destinations in Oaxaca.  The 2000-3000 year old cypress tree is supposedly the tree with the largest circumference in the world.  It's also one of the oldest living trees still alive today.  Click on this link to see more photos and information.

"Arbol del Tule"  (Tule tree) with age, weight, circumference, and other information

It doesn't mean what you might think!

 Just saying... if you need further reason to come on a team trip or just to visit.  You're still welcome.