These Study Guides are adapted from former Distance Education materials produced by Citipointe Ministry College, the School of Ministries of Christian Heritage College in Brisbane, Australia. Now they are adapted into these books for your benefit. The current courses use different and updated materials as part of internet resources for students.
For information about current courses, contact the Principal,
Welcome to this Study Guide for a Ministry Practicum.
Practicum subjects guide you in the actual practice of ministry. So most students love these units because they don’t just learn theory about ministry, but do it. You minister. Here ‘the rubber hits the road’.
What is the difference between what you are already doing in ministry and these practicum subjects? The main difference is that as you minister in a practicum, you are supervised, you receive regular and specific feedback, and you reflect carefully through what you are doing so that you can improve your ministry.
Our prayer is that God will impact you with faith and fire as you minister and study, that your vision will be great, and that you will be praying and believing for God’s purposes as never before. We are confident that the Holy Spirit will ignite you as you serve the Lord in ministry and are led by the Holy Spirit. He is your best teacher – by far.
Practicum units provide an opportunity for supervised, self-directed learning in the practice of ministry and mission. Practicum subjects explore essential aspects of ministry, the personal and spiritual formation of the minister, and the major areas of ministry including worship, preaching and pastoral care.
The Study Guide for a Ministry Practicum includes guidance on these practicum topics.
Topic 1: Learning Agreement. An overview of the practicum as planned.
Topic 2: Weekly Reports. Reporting to your supervisor each week.
Topic 3: Core Group. A small peer group for support, and evaluation.
Topic 4: Supervision. Your relationship with your supervisor.
Topic 5: Journaling. Reflections and evaluation.
We all can learn more together about effective ministry. That learning is enhanced and expanded rapidly when we share our experiences and learning together. The ‘teacher’ usually shares his or her experiences, but others can do also. So the more that our ministry education fosters mutuality, the more we can learn from one another.
We call this open education or open ministry education. It is open to everyone and everyone can be involved. It is not just for leaders. Our leaders can help us, but their main job is to equip the saints for the work of ministry for building up the body of Christ (Ephesians 4:12). We can do these things in classes, small groups, seminars, training courses and home or church groups.
Ten years ago, very few, if any, So people called on Jesus as Lord. That was largely because very few of them had ever heard the name of Jesus or the gospel message. The So, located in Laos, are hard to reach, not just spiritually, but geographically as well.
Times have changed. A key catalyst in the formation of a So church was the story of Tongsin, a village madman who experienced a dramatic conversion and became active in sharing his faith with others. Through a combination of miracles, intentional discipleship and testing through persecution, the first So church was established in 2013. Tongsin was (and continues to be) one of its leaders.
At first, the community of So believers did not know a lot of the Bible, but they knew enough to obey. They also knew the power of prayer and they saw God work in miraculous ways. Many people came to them for prayer for their various ailments. God answered and the So saw many healings.
The Christians who first began working among the So continued to disciple the new church’s leaders wherever they could – in the jungle, in boats, guesthouses or in town. They were discipled in the basics of following Christ. These new believers understood that they needed to meet weekly for worship, prayer, and studying the Word and they were faithful to do so. In these early stages, the Christians working with the So practiced the “Model, Assist, Watch, Leave” method (MAWL). Eventually, the leaders of the church were established by the laying on of hands and a formal commissioning by the national church.
Today among the 180,000 So in Southeast Asia, there are seven churches serving more than 260 believers.
More often than elsewhere in the Middle East young people in Egypt turn their backs on Islam. Despite the original conservative opposition, they become atheists or Christians.
This observation comes from Dutch Christian and Middle East correspondent Mounir Samuel in a long article (Google Translate version) in secular magazine ‘De Groene Amsterdammer’.
Egypt is one of the most dangerous countries in the world to decline or to convert as a Muslim. A Muslim who openly expresses his faith doubt or desire to convert to another religion can expect a lot of social and political repercussions. Dismissal, rejection by the family, loss of friendship, threats by fundamentalists, arrest, torture, imprisonment or murder by family members or other relatives are the rule rather than the exception.
But there is a growing undercurrent, Samuel observes: the country is Islam-tired. The dominant presence of Islam in every aspect of life, the hypocrisy of clergy and politicians and the rise of salafists and jihadists have made many young Muslims think. They are massively searching for the true essence of religion, which leads roughly to two outcomes: they become more religious than their parents have ever been, or the opposite.
‘The peaceful response of Christians to terror has evoked public sympathy and admiration.’
There is a rising interest in Christianity. The terror waves against Christians in the summer of 2013 and the spring of 2017 have made many young Egyptians think. Not only did the media pay ample attention to the precarious position of the Christian minority in Egypt for the first time; the peaceful response of the leaders also evoked great amazement and public sympathy. A video clip in which Christians sing a message of peace and love in a burnt cathedral went all over the world and forced the Egyptian government to set up a support fund for the reconstruction of churches. Speeches from Christian women who publicly forgave the murderers of their husbands and children, elicited admiration in many talk shows.
New bookstores are popping up in Cairo. There’s a growing interest in Bibles and Christian literature.
The number of Egyptian churches is growing steadily. “Western analysts who predicted the end of Christianity in the Middle East were wrong,” says Reverend Andrea Zaki Stephanous, president of the Protestant churches of Egypt and head of all evangelical churches in the Arab world. “The church in Egypt, whether it is Orthodox, Catholic or Protestant, is one of the strongest in the world. She has had oppression since her inception and has always survived. It’s a true ‘miracle on the Nile’.” With an estimated 15 million Christians, Egypt is the Arab country with the largest Christian minority.‘After every bomb attack, the churches are fuller. It’s a true miracle on the Nile.’
“The different churches in Egypt have excellent mutual relationships,” Zaki says. “We try to speak to the government, the media and society with one voice. In 2013, when the Muslim Brotherhood came to power, we established an Egyptian Council of Churches, uniting the leaders of all churches in the country. We work together in the field of church building legislation, anti-discrimination, government consultation and crisis consultation. We have grown and opened many new churches in recent years. In the past month alone, I have confirmed at least ten new pastors in various local churches.”
The old Christian saying that ‘the blood of the martyrs is the seed of the church’, certainly seems to be true for Egypt. “After every bomb attack, the churches are fuller. Have you seen the images from last year?” Zaki asks. “Twelve thousand people came together for a public worship service directly behind Tahrir Square. The streets were full. The same applies to the Easter service, directly after the attacks on Palm Sunday. People had to stand because there was no more space in the banks.” Christians have been revived in their faith, and many Muslims convert to Christianity.
When Greg Kernaghan, a writer for OM International, travelled through Egypt several years ago, he discovered how prayer is transforming lives and communities.
He met Fatima, a great-grandmother who can recall a life spent in tents. Illiterate, she has heard the dramatised Bible on tape and seen mighty answers to Christians’ prayers for her family in Jesus’ name. She confided that she knows several Muslim locals who also follow Jesus.
Then there was Khalid, a serious man who worked for the secret police. Yet others in his family had become friends with new Christian neighbours. When they experienced a problem, their religious leaders had no solutions or answers but, when the Christians prayed, they were solved instantly. To counteract the perceived shame to his family’s religion, Khalid attempted to drive the Christians from his neighbourhood through fear. However, this backfired and word of the Gospel and God’s interventions spread rapidly throughout the community.
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In 2009, Saint Lydia’s, a Lutheran church in Brooklyn, New York garnered national attention when it began holding a weekly service over dinner. Longing to dispel feelings of isolation often reported among young New Yorkers, founder Emily Scott decided to model her service around the early church practice of having a meal together as Eucharist.
Meanwhile, the Assemblies of God Community Dinners in Seattle, Washington, the Disciples of Christ Potluck Church in Madisonville, Kentucky, and the Episcopal Southside Abbey in Chattanooga, Tennessee, began experimenting with their own ideas of meal-centered worship. One by one, communities began to emerge, though many remained unaware of others participating in the movement.
In the years since, the model has grown from four to over forty congregations across North America and Europe, with new communities emerging on a weekly basis.
While every church has its own feel, the concept is the same: connect with others in a language spoken by all – food. Serving a hearty meal at a table with real napkins, dishes, and silverware, the services aim to feel like a dinner party, fostering conversation among men, women, and children who might otherwise never meet.
‘For the first 300 years, Christianity was done around dinner tables.’
These churches encompass a range of denominations, both conservative and progressive, and they meet in a variety of settings: in church basements, restaurants, gardens, and art galleries. Found in urban, suburban, and rural areas, they attract wealthy, middle class, and unhoused neighbors. The intergenerational and multi-ethnic congregations create engaging dialogue; and the meals become a space where diners can disagree and still maintain close relationship. Throughout the evening, they read Scripture, sing, and pray, but most importantly, they eat. Central to the process of eating is engaging in dialogue, providing space to respond to the Scripture or sermon.
This new way of doing church, which Saint Lydia’s fondly coined a ‘dinner church’, is modeled after the earliest gatherings of Christians as described in Acts 2: “They broke bread in their homes and ate together with glad and sincere hearts,” (Acts 2:46). Early church father Tertullian further describes these early church meetings, called Agape feasts, all based on the idea that Jesus’ Last Supper was intended to be a model for how Christians worship together. “For the first 300 years, Christianity was done around dinner tables more than any other way,” says Verlon Fosner of Seattle’s Community Dinners, who uses the writings of Tertullian as a model for his services.
Something very powerful happens when meeting in this manner. By intentionally pulling together a diverse group of people around the shared need to eat, it is impossible to worship without acknowledging the variety of needs and experiences of those around the table. The Apostle Paul chastised the Corinthian church for stratifying their services based on socioeconomic status, stifling diversity at the table. The poor were left hungry while others got drunk, turning the worship gatherings into places of division rather than methods of unification (1 Corinthians 11:17-34). For contemporary dinner churches, returning to the table for worship aims to reclaim the social boundary-breaking power of the Eucharistic meal, signifying a commitment to unity in Christ’s Body.
‘Eating together signifies a commitment to unity.’
“If we say we come together at the Lord’s Supper, at the table, what does that look like if we spin it out into something more tangible?” says Alex Raabe, pastor of Table of Mercy in Austin, Texas. “All of our physical eating becomes spiritually nourishing, and our spiritual nourishing becomes physically fulfilling even outside of church.”
Despite inevitable disagreement during dinner table discussions, participants share a loaf of bread and worship together. “The meal allows for that to happen,” says a regular participant of Simple Church in Grafton, Massachusetts. “It feels natural. If you were to sit down at a table without a meal, you would feel like you were having a meeting, or like you were deliberating on something. The stakes would feel a little higher; people might feel a little more on edge. But eating, it reminds you of all the times you’ve eaten with friends before, or with family. It evokes a comfortable experience that I think allows people to be more real with each other.”
Each congregation has found a unique way to fit the dinner church model into its denomination’s patterns or its location’s restraints, but all have achieved a similar mission: seek unity in the midst of diverse individuality. “Whenever I get overwhelmed by the whole thing,” says Zach Kerzee, pastor of Simple Church, “I just remember that in the end, all I’m doing is throwing a dinner party.”
Eric Célérier was a 22-year-old new Christian, looking for work. Sure, he had three years of French cooking school under his belt, but he felt God was calling him to do something else. Someone from his church asked him if he would be interested working for the 1986 Billy Graham Crusade coming to Paris. “I said I don’t know who Billy Graham is,” Célérier said. “But I’m looking for a job.”
He still remembers the September 1986 Crusade at Paris’ Bercy Stadium. The view of Billy Graham preaching and thousands flooding the stage to give their life to Jesus. “It really impacted my life. When I saw all the people come to receive Christ, I said a prayer. I told God I want to be an evangelist. I want to win people to Christ like this man.”
More than a quarter of a century later, Célérier is at The Billy Graham Training Center in Asheville, North Carolina. Here more than 100 people from over 20 countries involved in Jesus.net, the internet evangelism movement he founded, have gathered for a five-day conference with one unified purpose: using the internet to reach people for Jesus. “I praise God every day,” the modest Frenchman said. “It’s really a movement of God.”
Tracing the steps of exactly when the online evangelism movement began is a little like figuring out who really invented the internet. Célérier recalls 1997 as the first time he started building tools for online evangelism, and 2001 when the first evangelistic website went live. But April 2005 was when the Knowing God website – the model that BGEA is using for PeaceWithGod.net – went live.
In the 7 1/2 years since launching in France, Célérier has seen more than 36.8 million people click on one of the Jesus.net websites that deliver a gospel presentation through video format. More than 12 million people have indicated they prayed to receive Christ and roughly 25 percent of those have filled out a personal information form, which has been used to send discipleship material as well as help new believers get plugged into a local church. “Recording decisions is just one step. It’s a measurement, not a goal,” he said. “The goal is that they would grow in their faith and get involved in a church.”
A network of 330 churches has signed on to help new Christians grow in their faith. Célérier’s team in France has worked hard to make sure new followers of Christ are given proper follow-up with discipleship information and connected with a local church in their area. “We try to move people along their spiritual journey, just like they would do at a Crusade,” Célérier said. “For them to connect to a local church is extremely important.”
The Jesus.net movement, which began in August of 2009, is quickly spreading around the globe. Many other countries are getting involved under the Jesus.net umbrella. You might want to check out the fascinating Google Earth map with real-time decisions for Christ in 3D. Every minute three people come to Christ.
An event of some significance occurred in the early years of my episcopate. I had a feeling that the church as a whole was just plodding along. There were a few bright spots among the parishes, but on the whole I thought church growth was not exciting. What troubled me more was that not many clergy were over-concerned, and if they were anxious about the situation, they didn’t show it.
At the same time as I was experiencing these impressions, I was made aware of the ‘Holy Spirit’ movement. Pentecostal churches had been with us since the beginning of the century, but in the 1960s they had been showing a lot of vitality and considerable growth in adherents many former Anglicans and also former members of a number of other historic churches. I was interested to discover the reason for this new phenomenon. Books by Michael Harper, Colin Urquhart and David Watson, Anglican priests in England, helped me to understand this ‘charismatic movement’ (charisma here refers to the Pauline list of Spiritual Gifts).
Power ministry
I wanted to know about the ‘Power’ ministry, i.e. the Power of the Holy Spirit. I knew God had blessed the few natural gifts I had, but there was always so much effort on my part, and I got tired. There was not much ‘resting in the Lord’.
But I had a problem. My wife and I now lived in a fine house in Taringa Parade, Taringa, owned by the diocese. My wife knew of my growing interest in the charismatic movement, but was very apprehensive about this spiritual phenomenon. She said to me, ‘If you get involved in this movement, I’ll leave you.’ So I pulled back from the charismatic movement. However, an extraordinary event was about to unfold.
I went to a clergy retreat. While I was away, my wife went, albeit reluctantly, with a friend to a house meeting to hear an evangelist and spiritual healer. I imagine the friend was endeavouring to find support for my wife, who now had cancer. During the meeting, an invitation to go forward for prayer was given. My wife, who was really a very private person, was first to step forward. Later, she told me she didn’t really know what happened except friends were picking her up from the floor. She felt weepy, and asked to go home. She cried herself to sleep, not out of grief, but of joy.
The next day she had a strong desire to ring three women from whom she was estranged. Two were delighted that friendship was restored; the third, from whom my wife had not heard for months, got her phone call in first, and there was much rejoicing. In a real sense, I found a different woman in my home when I returned from the retreat. She of course looked the same, but she seemed to have grown ten feet tall spiritually.
With confidence now, I went to a conference in Sydney, led by Archbishop Bill Burnett of Capetown and Bishop Zulu, also from Africa. Archbishop Burnett was the Episcopal Father of the Charismatic Renewal in the Anglican Communion.
The conference was terrific and I ended up being elected chairman of the Anglican Renewal Ministries in Australia, a post I held for several years.
It was a joy to organize several Diocesan Renewal conferences at Camp Cal, Caloundra. Guest speakers at various times included Vernon Cohen and Dick Wallace, Anglican priests from Melbourne. It was a privilege to have Father Terry Fulham from Darien, Connecticut, USA, at another of the meetings.
Ecumenical Renewal services at St John’s Cathedral drew packed houses. The Rev. Geoff Waugh, from a Baptist-Uniting Church background, and a Roman Catholic priest, Father Vincent Hobbs, were co-convenors of these rallies, some of which were also held at St Stephen’s Roman Catholic Cathedral and the Albert Street Uniting Church. These were exciting times as lives were changed, Holy Spirit power was in evidence and healings took place. A small number of diocesan priests were blessed and their ministries enriched.
Proclamation of Jesus
However, it was not all plain sailing. Some clergy regarded me as a ‘weirdo’ but one thing they could not deny: The proclamation of Jesus and God’s gifts of salvation by grace through faith became key features of my preaching. I was reminded by Scripture that the work of the Holy Spirit is to glorify Jesus.
Of course, there are excesses in most spiritual movements. I have also known Anglo-Catholic and Evangelicals to go ‘over the top’, and I have experienced ‘charismatic Christians’ who have become quite unbalanced and fanatical.
I have been glad to have experienced the strong sacramental life of Anglicanism and the good order of liturgical worship. But liturgical worship need not be stiff. The warmth of the Spirit can melt the coldness of mere formalism. At times, ‘non-liturgical’ services, too, have a very helpful place in our churches.
I was invited to a conference of Evangelicals in Melbourne. I guess it was strange to have one brought up in a strong Anglo-Catholic tradition to be given this invitation. However, my role was to respond to a paper by Michael Cassidy on ‘Charismatic or Spiritual Renewal’. Michael has been well known in many countries as one of the leaders of African Enterprise an organization concerned with a two-pronged mission Evangelism and Community Social Development.
From Monday to Wednesday, the lectures had been superb, but more of the head than of the heart. I thought, in fact, that the mood of the delegates was quiet and subdued. So arrived my six minutes. The then Archbishop of Melbourne, Bob Dann, kept reminding me about the ‘six minutes’. I put away my prepared text and simply shared with the conference what spiritual renewal meant to me: how my ministry was enriched, how I came to understand and love Jesus more. The response of the delegates was very moving to me. They rose in acclamation. I went backstage and wept. God had done something beautiful.
As I had to leave the conference immediately and return to Brisbane, I could know only secondhand that the mood of the conference changed from that moment people were more open and friendly than before.
What has always amazed me is that Anglican leaders, yes, bishops, have almost acted as though Pentecostalism does not exist, especially when many Anglicans have moved into Pentecostal fellowships and especially since Pentecostalism is the fastest growing Christian expression in Australia. Either they are afraid to admit that Pentecostalism has ‘something’; or worse, they think Pentecostals are in some way outside the pale and not to be regarded as part of the Christian family.
Bishop Shevill once said, ‘The untaught truths of yesterday become the heresies of today.’ In other words, what the historic churches fail to emphasize, others pick up and go to excesses. Historic churches, by their partial neglect of the third Person of the Holy Trinity, have in part, only themselves to blame for the growth of many Pentecostal fellowships.
Parish Missions
Before and after my adventure with ‘Charismatic Renewal’ I felt called to offer myself to any priest who would risk inviting me to lead a parish mission. I had no particular training in evangelism but I learnt something by doing.
During my time as an archdeacon and assistant bishop, I conducted parish missions or intense weekend teaching periods in a number of places within and outside the Diocese of Brisbane. The ‘local’ ones were at Stanthorpe, Pittsworth, Petrie (twice), Mt Gravatt (twice), Maroochydore, Bundaberg, Nanango, Ekibin, Inala, Yeronga and Ashgrove. Outside the diocese, missions were taken at Kurri Kurri in the Diocese of Newcastle, Glen Innes in the Diocese of Grafton, Stratford in the Diocese of Gippsland, Belgrave in the Diocese of Melbourne and Biloela in the Diocese of Rockhampton.
It was a privilege to be invited by the Bishop of Singapore, Ban it Chui, to take a mission in his Cathedral of St Andrew and also a clergy retreat. The visit to Singapore was a real eyeopener. In this diocese, the ‘charismatic movement’ has changed church life in many parishes. I saw churches filled especially with young people hungry for the Gospel. In one parish I visited, a cinema has now been acquired to accommodate the growing congregation.
One night while I was ministering in St Andrew’s Cathedral, a young man a Buddhist wandered in and was converted to the Christian faith. On one Sunday, I ministered to an all Indian congregation. For three hours, the whole congregation came singly or in family groups for the laying on of hands with prayer. A number were overpowered by the Holy Spirit and all the time I was praying over others, two women knelt on the concrete floor beside me, praying for me. With such enthusiasm for Jesus, it is perhaps not surprising that it was hard for me to leave Singapore.
Of course, it is difficult to estimate the effect of such parish missions. In one or two places, I suspect the missions were a complete failure. My own ministry may have been defective or maybe the preparation may have been inadequate.
However, in other places, according to the rectors, lives were changed, people were converted, people were physically healed. A former rector of Maroochydore, in the Diocese of Brisbane, told me that my mission was the most significant event in his long ministry in that parish. For that I praise God and give Him the glory.
Recently I met a businessman in Nambour who confessed that he had been converted at the mission in Glen Innes. I remembered this man well. He was the last to whom I ministered at that mission.
There have, however, been a few regrets. I have known people so changed and challenged by the in-flowing power of the Holy Spirit to be a real threat to parish clergy in parishes where I have ministered. These dear priests have not been able to cope with the enthusiasm of the newly converted and have found them difficult to cope with. Some of my missions have swelled the numbers going to Pentecostal churches.
It has been beautiful over the years to see wayward husbands come back to their wives and families, to see men and women freed from the burden of guilt which has plagued them for years, to see people with cancer have remission for a number of years, to know people so enthused that they form the nucleus of a new parish. I have been amazed over the years at the transforming power of Jesus in individual lives.
When I first heard some colleagues talk about the 1990’s as a ‘decade of revival’ I wondered if it was just more wishful thinking aimed at getting Australian churches to take evangelism seriously.
It is increasingly apparent, now, that we live in a ‘kairos’ moment – God’s time for us. Good and evil grow side by side at what appears to be an accelerating rate.
In these times of economic and social upheaval we have the potential of an almost unprecedented audience for God’s action. Our fellow Australians are seeking spiritual answers to life’s questions. Many do so for the first time. Others are seeking a place to belong and want healing from the wounds of life.
At a time of such obvious need and searching we agonize to observe some congregations experiencing decline and, in a few cases, apparent death. Yet, regardless of outward appearances, wherever God’s people gather in worship there is always potential for renewal.
God has a plan for the church. In the past God kept his promise. Even though it would appear whole generations lost a true knowledge of God, he sovereignly renewed his kingdom again when he found willing hearts. Today, God is looking for pure and willing hearts among those who would aspire to leadership in the church.
In preparation for revival and harvest, God is raising up leaders whose visionary zeal is matched by their integrity. Our Master is concerned not only about whether we reach the goal, but how we achieve it. Leaders today are wise to remember that the end does not justify any and every means of getting there. On earth, Christian leaders are servants of a God whose nature is integrity, justice, love and mercy. Our Lord wants his ambassadors to reflect his nature and character in the midst of providing leadership.
For some time I have noted that methods and standards vary greatly in the selection and guidance of church leaders. Within my denomination, I have often been called upon to give advice or rectify situations which are attributable to poor leadership decisions.
My intent is not to reiterate what others have written on issues facing renewal leadership. I would like, however, to underline three issues which I feel must be considered by those who desire to be leaders in renewal. These issues have come out of my experience as pastor and as convenor of the Christian Ministries Network of Western Australia.
Caution in leadership selection
Leadership is a key issue in renewal and revival. The apostle Paul warned against being hasty in the laying on of hands for leadership (1 Timothy 5:22). While this Scripture is often quoted, the importance of its implementation is often underestimated, much to the detriment of the church. Once a person has been placed in a position of leadership that person carries an authority and influence within the Body of Christ which either promotes or hinders its mission.
I have not yet discovered one elder, staff person or leader who, at the time of being selected, was fully mature in the Lord. That is normal. Jesus picked the disciples on the basis of their potential, not their perfection. Chapter three of 1 Timothy provides an essential list of considerations for spiritual leadership. In addition to this list, I often ask the following six questions concerning potential leaders:
1. Have they undergone a period of settling in and observation?
When new people decide to make our Fellowship their spiritual home, we invite them to undertake a minimum three to six months settling in and getting to know us. During this time we ask that they join a weekly home group but refrain from signing up for, or becoming involved in, any of the ministries of the church. During this period our leaders observe their character, gifts, and apparent maturity in the Lord. This brief time of waiting clarifies not only their suitability for ministry but whether the needs and vision of the individual fit our capabilities.
2. Have they dealt with sin or strongholds operative in their lives?
In other words, are they free of habitual sin or do they require ministry, healing, or counselling which will set them free from ungodly thoughts or behaviour? Do they give evidence of anger, unforgiveness, rejection, lust, pride, hurt, gossip, or any of the acts of the flesh noted in Galatians 5:1921? The presence of sin or strongholds does not indicate a person’s ultimate unsuitability for leadership, but it does indicate: not yet!
3. Do they show evidence of having gone to the cross?
Does the nature of Jesus, particularly humility, seem to be evident and growing? Going to the cross speaks of dying to the flesh and human cleverness in our attitudes and lifestyles. Such people will show traits of circumspectness, submissiveness, wisdom, compassion, transparency, patience and prayerfulness. They are humble, teachable, willing to be accountable, and allow others to speak into their lives.
4. Do they have a growing intimacy with God?
In John 15:5 Jesus said, ‘Those who abide in me and I in them bear much fruit, because apart from me you can do nothing.’ To abide in Jesus speaks of an intimate relationship of prayer and communion; of two best friends who anticipate one another’s moods, mannerisms and responses. Abiding is the process of becoming like the company we keep. The result of intimacy is to bear certain recognizable fruit: the fruit of the Spirit, an ability to discern the Lord’s voice, and a growth in our understanding of God’s nature and the way he brings his will to pass.
5. Are they free of selfish ambition or worldly cleverness?
Selfish ambition is essentially the desire for recognition, power, and control. Worldly cleverness is the means of fulfilling ambition: intellectualism, deceit, power games, manipulation, partiality, and control. Some seek church leadership with hopes of lordship rather than service. Others have a mistaken notion that what made them successful in the business world translates identically to the church.
Our own enthusiasm can never substitute for godly wisdom in decision making, as stated in Psalm 127:1, Unless the Lord builds the house, those who build it labour in vain. Unless the Lord guards the city, the guard keeps watch in vain.
Those suited to spiritual leadership acknowledge sooner rather than later that prayer, waiting on the Lord’s timing, and following his plan are the only ways to build God’s house.
6. Do they have the same spirit and vision as your team?
Are potential leaders on the right train? Are they willing to work in submission to the pastor and leaders of the local church? Do they hold views which mesh with ours, or are they at odds with our established vision, ethos, and mission?
For some reason, growing churches attract ambitious people aspiring to leadership who lack the discernment to choose the church God has actually selected for them. You must therefore look out for ‘cruisomatics’ flying from church to church looking for the perfect roost. Beware of those practising a ‘gift of correction’ or ministries which they proclaim will ‘get your church on the right track.’ These are the lone rangers, free spirits, and ultimately the self-inflicted wounded whose unrepentant hearts cause untold grief.
When selecting potential leaders it is always wise to narrow the front door, so to speak, by being cautious and getting as many facts as possible on the table. Good things come to those who wait and ask God’s discernment in the selection of leaders. I, and many others, have learned the hard way. It is much easier to refrain from placing a person in leadership than to admit a mistake and have to remove them later.
Unity results in synergy
Unity, especially among leaders, gives impetus to revival. It results in a Holy Spirit induced synergy. The Macquarie Dictionary defines synergism as ‘the joint action of two substances… which increase each other’s effectiveness when taken together.’ While synergism is most commonly thought of in the context of chemistry or metallurgy, it also applies to the church. When two churches and their leaders pray together, relationships bond, cooperation results and the net impact is greater than their previous effect as two separate entities.
The chances of revival taking place within a church, area, or city increase when there is unity within the leadership. John Wimber has noted that one of the signs of impending revival would be a call to unity. This call to unity is not an exercise of theological compromise or ecclesiastical carpentry but comes as the Body of Christ is touched by repentance, healing, and holiness.
Pat Robertson, in his book The Secret Kingdom, writes of eight principles arising from the teachings of Jesus which govern all of life. He calls these eight principles ‘the laws of the kingdom’. One of these principles, which Robertson calls ‘the law of unity’, presents both a challenge and promise to Christian leaders in Australia.
Essentially, the law of unity states that within the Trinity there has always been agreement and harmony. Consequently, unity and harmony in Christ’s Body are crucial to the unleashing of God’s incredible power among us. Great creativity and power for accomplishing God’s purposes are released where there is harmony.
A practical outworking of the law of unity is seen in Matthew 18:1920 where Jesus said, ‘Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. For where two or three are gathered in my name, I am there among them.’
Here our Lord calls for agreement based on unity. Since Jesus was among them when they gathered to consider an issue, Jesus’ disciples would be expected to agree with him. As the central focus and inspiration of their fellowship, Jesus would bring his disciples to harmony if they genuinely laid aside their own preconceptions and centred on him.
The biblical accounts of life in the New Testament church further illustrate the power of unity. As the believers continued to seek the Lord together in prayer (Acts 1:14) the Holy Spirit added to their number and confirmed the gospel with signs and wonders (Acts 5:1216).
Networks
Early in 1990 I became aware of the existence of Christian networks of encouragement in Australia, England, the United States, and South Africa. These networks focus on unity through prayer and building relationships among leaders. I had the privilege of visiting networks in South Africa and in the U.S.A.
While the setting and composition of each network varied greatly, they had five traits in common:
1. They were built on relationships between church leaders.
2. Those involved had been renewed by the work of the Holy Spirit and believed the Spirit was raising up a strong church to take the land.
3. Those involved came from a wide variety of church backgrounds.
4. All shared a Bodywide vision, putting aside competition and empire building in favour of building up and encouraging the wider Body of Christ.
5. They showed evidence of the spirit of Joshua and Caleb, having the courage to dream and plan great exploits for God.
Inspired by what I saw, I returned to Perth and began to pray about God’s plan for networks of encouragement in Australia. Aware of similar moves under way in the eastern states initiated by the Rev Dan Armstrong and Kairos Ministries, I felt a need to bring leaders together across Western Australia. After inviting some colleagues (many of whom had worked together in organizing Vineyard Conferences) to join in prayer, the Christian Ministries Network WA was formed in 1990.
Recently I have observed a marked increase in the number of interdenominational prayer meetings and in fellowship activities aimed at building relationships between evangelical and charismatic leaders in Western Australia. Politicians, judges and heads of some Bible Colleges are among those beginning to come together for prayer and fellowship. There appears to be a warming of the spiritual atmosphere over the state, similar to the Greenhouse effect.
As the impetus towards unity increases and relationships are built, I am noticing a decrease in competitiveness. Leaders desire increasing cooperation. Pastors talk about such subjects as discovering God’s plan for taking our cities, networking with the wider Body of Christ, establishing the church of the city, and discovering and sharing each congregation’s redemptive gift. I have concluded that unity is bringing a synergy to the Body of Christ in Western Australia.
For further reading on developing strategies for bringing revival to our communities I recommend two excellent books, Taking our Cities for God by John Dawson (Creation House, 1989) and The House of the Lord (Creation House, 1991).
Revival foundations: Jesus and obedience
I believe that one of the reasons why God withholds revival is that he knows our nets are insufficiently strong or mature to contain the catch. Historically, revivals have lasted for about a generation for this reason. Eventually the nets broke down. In the coming revival I believe God wants us to pay attention to the foundation on which we build our nets.
In 1 Corinthians 3:11, the Apostle Paul reminds us that ‘no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ.’
We do well to remember this. Many Christians and congregations are unsure of the implications of Jesus as the foundation. We have inadvertently confused Jesus with our doctrines, liturgies, denominational trappings, and social activism. These are forms or expressions of faith and may be valid, but they are not the one and only foundation: Jesus Christ himself.
Many Christians have built their identities and loyalties on the other building materials Paul alludes to in subsequent verses, not on a personal relationship with and loyalty to Jesus. These alternative building materials may look and feel substantial. In the final analysis, however, they do not stand the test.
What does it mean to build on the foundation of Jesus? It means being cemented into him. It involves being more Christlike as his disciples and obeying all he commands (Matthew 28:1820). To build on the foundation of Jesus is to build a church which is nourished in the love of Jesus and gives love in response (1 John 4:19). This kind of church will take the land.
John Dawson emphasizes that, ‘It is not primarily out of compassion for humanity that we share our faith or pray for the lost; it is, first of all, love for God’ (Taking our Cities for God, page 209). Love is the greatest power the world has ever known. As more of God’s love and light flood the world, darkness will be overcome.
This leads us to the vital question: What brings revival to a land? Revival is essentially a ‘soft spot’ in the heart of God, an act of God’s grace and mercy. God sovereignly determines when and where revival will happen. Yet within the scope of God’s sovereignty we can make a response. We see it in God’s word to Solomon in 2 Chronicles 7:14,
If my people who are called by my name humble themselves, pray, seek my face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.
Perhaps the first act of humility required of us is to ask ourselves: What is our goal in evangelism? Are we seeking to make people ‘churched’ as members of a particular denomination with a loyalty to our ethos and traditions? Or are we making disciples of Jesus? Will the fish we catch be appropriately ‘cleaned,’ that is discipled to become like Jesus and serve him? How do we help new disciples go back into the harvest field to bring others into his glorious light?
In Ezekiel 34:4 we find the tasks of God’s shepherds. They strengthen the weak, heal the sick, bind up the injured, bring back the strays, and search for the lost. When I consider each of these five traits I find there the sum total of what God appears to be training his church to engage in. Here is the culmination of what I understand to be power evangelism, personal evangelism, and making disciples who carry on the ministry of Jesus Christ.
Only Jesus Christ has the authority to draw everyone to himself. Only at his name will every knee bow and every tongue confess that Jesus Christ is Lord. Only as the sheep hear the Good Shepherd’s voice and sense his touch as ministered through his obedient servants will they be drawn to him in revival.
There are, no doubt, many issues crucial to effective leadership in renewal. These three, however, are foundational to fostering revival. We must be more cautious in the selection of leaders. Our unity, especially in leadership, will result in a Holy Spirit induced synergism which sparks revival in the land. The church must stay true to the right foundation of Jesus and obey him.
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(c) Renewal Journal 2: Church Growth (1993, 2011), pages 43-51.
Reproduction is allowed with the copyright intact with the text.
Now available in updated book form (republished 2011)
In January 1989 I began as minister of a thirty-five year old church at Beaumont in Adelaide that had suffered numerical decline. It had followed the typical pattern of an inner suburban church with its complex of buildings, a Sunday School of 350 children, and two packed morning services in its heyday of the boom years of Methodism in the fifties and sixties.
In those years the church was a buzz of activity. Its youth group grew as children entered their teens. Membership figures increased as the teenagers took confirmation classes. Church growth was natural and expected. It required no specific strategies. People looked for a neighbourhood church which provided worship, a Sunday School, youth program, and the accepted activities associated with church life at the time.
Gradually the neighbourhood became prime real estate. When the young people married they had to move out to newer suburban areas where land was cheaper. Predicably the congregation declined and grew older. By 1989 an average of 85 people attended the one service on Sunday and a handful of children attended the Sunday School. Many were concerned about the future of this single congregation parish, and the parish leaders had begun discussions with nearby congregations regarding amalgamation.
Regreening in the Spirit’s power
This became for me an experiment in turning a church around. Was it possible to arrest the decline and begin to build again? Would the church have a significant and effective future as well as a dynamic ministry in the name of Jesus Christ?
Early in my first year at this church I found I was also involved emotionally and could not separate my personal feelings from what I discovered and what I believed God had in store for us. Could I lead this church to new life and growth? I personally was most aware of my own need of God’s help and of my need to grow spiritually as the leader of this church.
I was fortunate to be nearing the end of doctoral studies in church growth and renewal. I had also been a consultant in the related area of evangelism for eight years. Hence I came with some knowledge and experience that I believed would help my leadership of this church. However, my experience of working at length with a declining congregation was minimal. I knew that I and they would be very dependent upon the grace of God and the power of the Holy Spirit.
In the interview before my appointment the nominating committee indicated they were seeking someone of my age and experience. They also emphasized their desire to be more effective evangelistically and to reach the neighbourhood for Christ. I intimated my bias for evangelism and sought to know whether they would be open to change and to embrace new directions I might initiate. They agreed, not knowing exactly what would occur in the years to follow.
New goals and direction
I began by getting to know the people and by learning their corporate history. Some had been in the church since its inception. Most had been there for ten or twenty years or more. Very few, if any, were new to the church in recent years. They considered themselves a friendly church but did not have in place ways of welcoming and assimilating new people.
Obviously pastoral work was important. I was led by the Spirit to visit people in their homes. In the first year I listened considerably. I also realized that the people were ready for change and much could happen in the first year. Indeed, some significant developments needed to occur as symbols of hope and as signs of God doing a new thing.
We were to engage in a stewardship program in June of my first year. Planning for this two year stewardship cycle had to begin early. So I talked with my parish council and elders about their aspirations and yearnings for the church. It was obvious there were no common goals, no specific direction, no vision to fire the imagination and to prompt people to give freely. Therefore in the April of 1989 we gathered forty people, key leaders and interested people for a seven hour session of reflection, evaluation, waiting on the Lord and goal setting.
We met on a Sunday afternoon and evening with a shared tea. At the end of the time we had established ten specific goals that we could work towards in 1989-1990. These became strategic in the life of the church and did much to harmonize people around a common direction. It gave purpose to the stewardship program which was successful and assured the church of financial resources for the ensuing years.
In the weeks preceding the goal setting I preached on the nature of the church using New Testament imagery such as the Body of Christ, the vine and the branches, and the picture of living stones given in 1 Peter 2:410. This supported the truth that theology is the basis of renewal.
Although there are simple practical strategies that are easily overlooked, true growth is biblically and theologically founded. It occurs through the Spirit of God renewing both people’s lives and the structures that enable us to live in community.
Theology of renewal
Theology became for us the very essence of renewal. How we understood and experienced God and the covenant determined our attitudes, expectations and actions. The term ‘the body of Christ’ became important as a description of who we were. It affirmed three main truths about the church:
1. There is to be corporate growth in unity and maturity.
2. Growth occurs as the variety of gifts of the people, given by the Spirit, are used in complementary fashion.
3. The church is a living organism with Jesus Christ in authority as the supreme head of the body.
Emphasizing a gift theology, inherent in the Uniting Church Basis of Union, we held a gift workshop in the spring of my first year. This examined the teaching of 1 Corinthians 12, Romans 12, and Ephesians
4. It had practical application and included a process by which the participants could begin to identify their special gifts for ministry.
In Ephesians, Paul describes a church in which all the members are to be equipped for the work of ministry. He does not envisage a church where only a few are engaged in ministry or where most are consumers rather than participants. Ministry is done by the whole church, by Christians working in concert. The whole is greater than the sum of the parts. Harmonious cooperation and the complementary use of gifts far surpasses the results of individual Christians working alone and independently. One of the priority tasks of church leaders is to help the members discover their gifts for ministry, to develop such gifts, and to channel them into effective areas of service.
Equipping people for ministry
To enhance the pastoral ministry of the congregation a Caring Committee was appointed by the elders council. This group believed that the ministry should be according to one’s spiritual gifts and not by virtue of the office one might hold.
We identified over thirty people gifted in pastoral ministry and called them together to discuss the ministry model we had in mind and to provide instruction on how to make effective pastoral visits. An eight week care workers course followed in the next year. The result is that we now have a team of people who visit members and others associated with the church. This provides a network of care in which no one need be overlooked. The visitors meet about three times a year to discuss their ministry and to review their list of people.
Another person, gifted in administration and with deep compassion, coordinates a special caring program whereby practical help is given to those with special needs.
In our church we no longer allocate each elder to a group of members. Some elders are not gifted pastorally but have other excellent gifts. Any elder is available to anyone according to need and relationships that are established. We work on the principle that the elders are responsible to see that visiting occurs and are there to release the gifts of those who can do it well.
Other gifts have emerged under this theology. We appointed an honorary administrator who retired from the business world but who obviously brought a wonderful gift in administration. His work of about ten hours a week has involved two mornings a week at the church office. I arranged to be at the office on those mornings as that increased efficiency and communication. Opening the church office on these two days improved the church’s profile and made its leaders more accessible.
Many music gifts lay dormant in our worship. We had a very good choir and a couple of proficient organists. The piano in the sanctuary, however, was rarely used. To cater for increasing numbers at worship we added an additional morning service in August 1989. This provided more options. The 9 am service became family oriented and only on occasions is the pipe organ used at this service. Instead, an orchestra sometimes numbering seven or eight has provided the music.
Introducing new songs and installing a screen for use with overheads enlivened the worship and provided greater variety. Our work with musicians includes workshops for worship leaders. We have many unused gifts in this area that we wish to employ. The commencement of a regular 7 pm service has created other opportunities for lay leadership, especially by youth. By 1992 the aggregate number at worship had grown to about 200 and the average age is much less than it was in 1989.
We had demographic data available to us on that first planning day and we discovered that the surrounding community contained more younger people than was reflected in the church. Fifty per cent of the population in the parish area is under forty years of age. With this in mind, and trusting in God, we set about embracing the future with confidence. Now our Sunday School is growing, we operate a creche, and we have a growing youth movement.
Believing prayer is central to the renewal that is occurring. A prayer chain has operated in the church for many years. Its members, all ladies, meet over lunch once a month. Here prayer needs are shared. Another early morning prayer group has begun as a spin off from 7 am services on Wednesdays during Lent. A number decided to meet every Wednesday at that time and so a group of ten, including men, have gathered faithfully to pray for people and for the church. A focus of our prayer is the renewal of the church and for effective evangelistic ministry. Our church also offers prayer for healing, primarily during ministry time following services of worship.
Group life has also received attention. New home groups and Bible study groups have commenced to provide opportunities for people to engage in study, to offer and receive ministry, and to enhance fellowship. These meet according to needs and availability. They very from weekly to monthly gatherings.
Ongoing renewal
At the heart of what is occurring in our church is our belief that God is continuing the renew us and, while giving ministry in the present, is preparing us to embrace God’s unfolding future. We understand that renewal is the ongoing renewing by God of the church. It is dynamic, never static. It is not an achieved state. It is not the end but the way. To be in renewal is to be journeying with God in the presence of believers.
The primary theological ground for renewal is the kingdom of God. Renewal is not the result of human effort although we are able to respond to God’s renewing activity in ways which appropriate such activity. Renewal is the work of God that points to the coming reign of God in the lives of persons and community.
The kingdom of God is neither entirely present nor entirely future. It is here now, is coming, and will come. This gives perspective to renewal. It enables the church to be a community of hope. This orientation points to what is to be as a reality greater than what has been. As such it is a very powerful motivator for Christian living and ministry. It creates vision which fosters hope and incentive.
Under the guidance of the Holy Spirit we have been led to preach that the church is a community premised on the promise of what is to be. We are not simply to adjust to present reality, nor only to patch up here and there or even seek to recover what was. Renewal points to transformation, embracing the new. Hence we pray ‘Your kingdom come’ (Matthew 6:10).
We believe that the ultimate purpose of the church is to glorify God and to be an agent of God in establishing the unity and wholeness of all things in Christ (Ephesians 1:910). The church is a servant of the kingdom of God.
In witnessing to the wholeness of God’s kingdom we seek to demonstrate unity, forgiveness, reconciliation and new relationships. One of the most important factors in our witness is the quality of our corporate life in Christ lest our words be empty and our theology barren. We endeavour to be spiritually renewed, our motivation enlivened by the Holy Spirit. We seek a genuine growth in holiness that releases the power of the Holy Spirit.
Our church is on the way. In some quarters we struggle with conservatism but we endeavour to listen to one another, recognizing the Spirit of Christ in us all. We also use appropriate practical strategies that can be learned from church analysis and church growth. We are down-to-earth and pragmatic. But we endeavour to place God at the centre knowing that unless the Lord builds the house we labour in vain. Renewed in the power of the Spirit we wish to be living stones, built into a spiritual house of God (1 Peter 2:5).
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(c) Renewal Journal 2: Church Growth (1993, 2011), pages 35-42.
Reproduction is allowed with the copyright intact with the text.
Now available in updated book form (republished 2011)
In the 1990 sham election run by the junta, Aung San Suu Kyi won almost 80% of the seats. The election was annulled and Aung San Suu Kyi put under house arrest for 20 years. Twenty five years later, the move towards democracy has seen a new election take place this past weekend. The military gave themselves 25% of the seats, opened the rest for public vote, and created a rule that would disqualify Aung San Suu Kyi from being elected. Despite these obstacles, it looks like her party is even more popular than in 1990 and able to accept office.
I’ve been in Myanmar every Christmas for the past 7 years and seen extensive social changes over that time. Improvements in the roads, vehicles, buildings and society. SIM cards went from costing over $2000 to under $2. I remember looking at my interpreter in disbelief when told a SIM card was more than $1000. What? I was sure they got the conversion from Kyats to dollars wrong.
My involvement in the country has been to help facilitate the care of orphans and abandoned children. Children so easily become helpless victims of poverty. Simply because of where I was born, I have resources that can help. So, with others, we have built homes, installed pumps and water purifiers, paid for food, clothing, medical care and education.
As I return this year, I am looking forward to visiting the kids I know in seven different orphanages. Playing games and having a laugh while concentrating on developing their education. Not only can a well-educated person escape poverty, they can help many other people reach the same heights. So I’d love to start some schools. It’s not something I can do on my own. If you would like to help, I’d like to hear from you.
In her speech, Aung San Suu Kyi noted the often overlooked and misunderstood concept of the servant leader. So often, we want to be in charge and run things our way. I was reminded of the most amazing person in history, the servant-King.
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Zo Min Thanga and his wife Pau Pau, teachers from Yangon, Myanmar/Burma, who teach and care for children, here at our home enjoying time with us and blessing us in Australia.
If you would like to help them you can give:
Myanmar Gifts, via Andrew Rogers:
Australian account: Andrew Rogers 084069 873550722
Two early reports from our pastor friends in Nepal now caring for their people:
Share this on the links below to inform others and bless Nepal.
From Raju Sundas, Hosanna Church, Kathmandu:
I am thankful to all of your prayer and phone calls. Many of us are safe but we have a lot of damages in the property. Our people have lost hundreds of houses and many of their loved ones. I do not know how to respond with this problem. I need all of your prayer and help. I slept with the children in the open ground. We are now starting to get information from different churches.
Report from Raju, May 1: In this area, people are living in fragile and vulnerable houses with no good foundations, on which mostly have been destroyed. The supplies distributed today will feed 120 families whose houses are collapsed in rubbles, displaced with no food, shelter and even tents to spent night under. While we distributed tents that can shed in 2 families of 6 members each, a total of 120 families collapsed houses can tonight relax under the shed covering their families from wet monsoon in the area. Sacks of rice and lentils will be able to kill their hunger that they have been experiencing for 3 days after the earthquake that struck all of their houses making them unable to even eat and sleep. The happiness that was seen in the families with their excitement of carrying the loads of supplies are hereby attached to this letter. Altogether 820 people were benefited from the Relief Aid Distribution. Thank You for your contribution! Sincerely, Raju Sundas
We can pass on your help from our Australian mission account:
Geoffrey Waugh, BSB 014249, Ac. 5748 99334.
Nepal Account for Raju:
Account Name : Hosanna Sewakai Nepal
Account Number : 0401017500219
Swift Code : NARBNPKA
Bank Name ; Nabil Bank Limited , Jorpati Branch, Kathmadu
P.O.Box 3729, Jorpati
Phone number ; 00977-1-4917498, 4917569
Photos of Raju’s people after the earthquake (click photo to enlarge):
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Photos of Raju’s team distributing aid (click photo to enlarge):
According to my dad’s description of that day, they were having their regular Saturday service and especially that morning they were having a wonderful ministry of the Holy Spirit until 12 midday. Then they were just about to start the sermon when the huge earthquake went. All the church believers had to leave the room quickly. They could not walk straight as the earthquake swayed them left and right. When mom and a lady walked out of the church, they were moved to the left and right then the neighbour’s huge wall collapsed on the right hand side. God stretched His hand of protection on them. Then they all went out to Ringroad, which was the only place they all could go, waiting for everything to be over and get back home. But it did not stop, as there were a lot of aftershocks. They were at the street until dark and they went back home. But it was too risky to get inside. So my parents and the children all spent the night sleeping under the sky. All night they could not sleep due to aftershocks. They spent the second night at a neighbour’s open space with other people while it rained with just a plastic cover, which was not enough for everyone. There is no electricity, no Internet connection and water shortage at the moment.
They have not been able to gauge how much damage has been done to the church building and our home. Once everything gets settled they will be able to get a better idea, which will be updated.
My parents-in-laws are also safe but there has been damage done to the house. They both spent their nights in the open space. My father-in-law is a chronic asthma patient and staying out in cold is affecting his health. We are worried about what we can do at this situation when most of the houses are unsafe to get in.
So we would like to request you all if you could remember our families back home at this difficult situation. Your prayers and support will be highly appreciated.
More from Pastor Rinzi, May 1:
Still people could not get out from the ground where the houses are collapsed. Today we visited some of our members and their community. They do not have any help from government. They are hungry from 4 days. They don’t have shelter to live and no tents. This is in Kathmandu where villages are. We provided rice and 40 tents for them.
(The earthquake is not yet stopped till today)
We are glad for your prayer thank you so much for uplifting the disaster of Nepal.
Immediate needs for these people: We are raising the funds and ask to our church members to help them, so what we received we provide them. We need your support and prayer. Please Please please!
Immediate needs: First priority, to provide the things for two thousand people related with our church.
1. Tent for salter
2. Blanket and mosquito nets.
3. Rice for food
2nd
Rebuild and settle the houses where these areas are affected by earthquake.
Photos from Rinzi(click to enlarge): “We are continuing to take relief supplies where they have not received. Thank you for your prayers.”
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