Is Our Church On Mission?

Being an on mission church is not about size, staff or structure. Neither is it about a specific program. The magnitude of its mission giving or the multitude of its outreach efforts does not make a church an on mission church. An on mission church is more about a congregations passion than its percentages. It focuses more on its burden than its bigness. Gods mission in
the world and His biblical mandate drives an on mission church to become a world mission strategy center.

An on mission church embraces the Great Commission and engages the world with the gospel of Jesus Christ. It is a church committed to starting new churches, strengthening existing churches and sending workers into the harvest fields. It is a church that encourages, equips, empowers and expects every member to be personally involved in Gods mission enterprise. An on mission congregation prays, gives, knows and goes on mission with God. Its a church of people burdened for the lostness of all nations that seeks to create ways to reach its Jerusalem, Judea, Samaria and the ends of the earth (Acts 1:8). Most of all, its a church with the glory of God as its ultimate goal and primary purpose.

Overflowing with Thanksgiving

I hate organ recitals. Not pipe organs, mind you, but this kind:

"How are you today, Gladys?"

"Terrible, just terrible? Did I tell you about my gall bladder acting up?"

"Yes, Gladys."

She doesn't seem to acknowledge my, "Yes," but launches into a full-scale report on gall bladders around the world, and hers in particular. When she sees my eyes beginning to glaze over, Gladys falters for a moment. She knows she has to switch gears quickly to keep me from nodding off.
"And I have this terrible skin rash that drives me so crazy that I can't sleep at night."

I am trying hard to be polite. "Oh, I'm sorry…."

I attempt to stop myself, but it is too late. The ill-fated word has crossed my lips -- "sorry" -- and now I have fed Gladys her first morsel of real food for the day. She seems to take new energy, and as she describes her itching, I begin to sense little crawling things in my scalp. I unconsciously reach up to scratch my head, but nothing gets by Gladys. Oh, that's the first sign…." she begins.

You've met Gladys, haven't you? It might be a different name. Gladys goes under a number of aliases and dons many disguises. But it's the same complaining, self-centered woman.
Too often, however, I meet Gladys in me. I want people to sympathize with me, so when something is going wrong, -- and when doesn't it? -- I begin to complain. The 49ers are having a bad season. The morals of our nation are terrible. The election was depressing. My spouse is in a bad mood. It doesn't have to dwell on the interior plumbing of a sick Gladys. Normal complaining comes all too easily to my lips.

So when I read Colossians 2:6-7 it hits home. The phrase, "overflowing with thankfulness," begins to repeat itself over and over in my mind.

"Overflowing" -- "abounding," some translations say -- brings the mental picture of the Thanksgiving cornucopia spilling out an abundant harvest blessing. Jesus said, "Out of the abundance of the heart, the mouth speaks." What is in my heart? Complaining? Selfishness? Pride? -- Or Thanksgiving?

Thanksgiving is the mark of a Christian, because thanksgiving points out and up while my complaining points only back to me and feeds my pride and dissatisfaction. Thanksgiving towards God and man fits the Great Commandment like a glove, to love God with all my heart, soul, mind, and strength, and to love my neighbor as myself. What better vehicle than thankfulness to express love?

The Pillsbury Doughboy® has that endearing quality that when you poke him he doesn't flare up but automatically responds with a friendly, perky, "Oh!" I want to be like him. Not so plump, mind you, but that full of friendliness. When someone pokes me I want my first instinct to be thankfulness rather than anger. I want people to find thankfulness oozing out of me. I want thanksgiving to mark my conversation and manner. I want to abound with it, be full of it. I want to overflow with thankfulness.

How about you?

Colossians 2:6-7 reads: "So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness." (NIV)

A View of the Emerging Church - From USA Today, November 12, 2007

This post should not be viewed as an endorsement of the Emerging Church (EC) or of what is said in the article. It is my sincere desire to help all of us better understand this conversation. - Kurt Miller

A force for good

For a growing movement of believers, an activist faith means more than proselytizing about Jesus and stoking the fires of our culture wars. Welcome to the new (and yes, liberal) world of evangelical Christianity.

By Tom Krattenmaker

A passerby might not have known: Was this going to be a church service or a concert by an alternative rock band? The set-up on the stage suggested the latter — a drum kit, guitars on stands, several microphones, and large screens flashing iconic Portland scenes — and so did the look of the young, urban-hip crowd filling up the auditorium.

Then the band hit the stage with a loud, infectious groove, the front man singing passionately about God, and it was clear that the Sunday gathering of Portland's Imago Dei Community was both alt-rock concert and church service, or neither, exactly. So it goes in the new world of alternative evangelical Christianity, better known as the emerging church.

(Illustration by Sam Ward, USA TODAY)

There's a growing buzz about the emerging movement, and depending on your point of view, its robust growth and rising influence are worthy of applause, scorn, or perhaps just puzzlement. Fitting for a movement that eschews hierarchy and dogma, emergents defy simple definition. Perhaps the best one can say is that they're new-style Christians for the postmodern age, the evangelicals of whom the late Rev. Jerry Falwell disapproved.

Postmodernity is nothing new. Philosophers will tell you we've been living in the postmodern age for decades. But its expression in the context of fervent Christianity, in the form of the emerging church, is a fairly recent phenomenon, only about a decade old.

Like the postmodern philosophy it embraces, the emerging church values complexity, ambiguity and decentralized authority. Emergents are quite certain about some things, nevertheless, especially Jesus and his clear instruction about the way Christians are to live out their faith — not primarily as respectable, middle-class pillars of status quo society, but as servants to the poor and to people in the margins. In the words of Gideon Tsang, a 33-year-old Texas emergent who moved himself and his family to a smaller home in a poorer part of town, "The path of Christ is not in upward mobility; it's in downward."

Nothing to resent

To the many Americans cynical about religion, news of the emerging church might come as a stereotype-busting surprise. Christians fired up not about wedge-driving culture-war issues, but about spreading non-judgmental love and compassion? What's to resent about this public face of religion?

According to best estimates, several hundred emerging church congregations, or "communities," have sprung up around the country. Although some are quite large, with memberships well into the thousands, emergents are still bit players on the national religious stage. But the emerging church is making its presence felt, with new groups forming rapidly and major secular and religious media outlets chronicling its influence and potential to dramatically change religion in this country.

Rick McKinley is a goateed thirty-something who leads Imago Dei (which means "image of God" in Latin). McKinley is not your mother's minister. He threads his sermons and two books with youthful slang, as in being "stoked" about things that excite him and acknowledging that "it can really suck" to live with sin.

Ask McKinley whether he and his community are evangelical Christians, and he'll tell you yes — and no. "We'd say 'yes' in terms of what we think about the authority of Scripture and those things," says McKinley, who is finishing his theology doctorate this year. "What you have is evangelicalism defined doctrinally, which we'd agree with, and defined culturally, where we would disagree. Culturally, it has been hijacked by a right-wing political movement.

"Like mainstream evangelicals, emergents believe in spreading the Gospel and in the necessity of believers having a personal relationship with Jesus. The difference lies in how faith is applied — the way it's acted out "in the culture," as emergents typically put it. In the eyes of the emerging church, Christianity lived out in the respectable confines of megachurches and suburbia is fading into irrelevance as a new generation comes of age with a passion for healing society and a reluctance to shout moralistic dogma. "If the church doesn't love its neighbors," McKinley says, "I don't understand how it can say anything that's going to have meaning in the culture."

Emergents tend to be more tolerant than establishment evangelicals on issues such as abortion and homosexuality. Do emergents believe in heaven and hell? Yes, McKinley explains, but according to emergent theology, the point of being Christian is not solely to achieve heaven in the next life, but to bring some heaven to this life by doing the work of Jesus.

That conviction recently translated into "Love Portland," a Saturday of service around the city. Groups from Imago Dei fanned out to perform service projects — beautifying a school in a poor neighborhood, refurbishing a rundown community theater, and the like — and then gathered to celebrate at their Sunday service the next day with music, video clips and stories from those who partook of the service work. Of course, most evangelical churches perform community service. What makes groups such as Imago Dei different is "sustainability," McKinley says — a commitment to serving the community day after day, week after week — and a soft-sell approach to evangelizing to those on the receiving end of their good works.

Serve the community

The "downward mobility" cited by the Texas emergent applies as well to the church-growth strategy, or lack thereof, of emerging communities. Unlike the megachurches of mainstream evangelicalism, emerging groups do not emphasize attracting new members (although it seems to happen anyway) or constructing church buildings. Some emerging groups meet in rented auditoriums, some in people's homes, some in pubs. There is less emphasis, too, on programming for members. In their view, the church exists not primarily to serve members but to serve the community.

Typical of the movement's critics, Falwell accused the emerging church of trying to "modernize and recreate the church so as not to offend sinners." That's probably code for "liberal," a shoe that would certainly fit.

Writer Scot McKnight, a supporter of the movement, says emergents are seen as "a latte-drinking, backpack-lugging, Birkenstock-wearing group of 21st-century, left-wing, hippie wannabes. Put directly, they are Democrats."

As is so often the case with religious movements in this country, the emerging church is both old and new: Old, in that Christianity in America has seemingly always been in a state of re-invention in response to the ever-changing culture; and new, in that we see in the emerging church a group of Jesus followers who reject the social conservatism modeled by Falwell and many other leading evangelicals this past quarter-century.

Is the emerging church compromising biblical truth for the sake of being hip? That debate won't be resolved here. Whatever the case, there is something hopeful about the appearance of a youthful, idealistic form of faith focused more on healing broken neighborhoods than accumulating members and political power.

For those hoping religion can more consistently serve as a force for kindness, unity and society's renewal — and not so much as an argument-starter — the verdict seems simple: Let the emerging church, and its larger ideals, continue to emerge.

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Tom Krattenmaker, who lives in Portland, Ore., specializes in religion in public life and is a member of USA TODAY's board of contributors. He is working on a book about Christianity in professional sports.

The 200th Anniversary of Protestantism in China

Mark This Day and Marvel at the Work of God

I do not doubt that what happened on September 7, two hundred years
ago, will be celebrated in heaven for its epochal significance in world
history. The first Protestant missionary set foot on Chinese soil on
September 7, 1807. His name was Robert Morrison. He was a Scottish
Presbyterian, and except for one furlough, he spent the next 27 years in
China.

Persevering against the hostility of official opposition and the resistance of
foreign merchants, Morrison baptized the first Chinese Protestant
Christian, Cai Gao, on July 16, 1814. After the baptism of Cai Gao,
Morrison wrote prophetically in his journal, “May he be the first-fruits of a
great harvest, one of millions who shall come and be saved on the day of
wrath to come."

Last month The National Catholic Reporter carried an article by John Allen
documenting the fulfillment of Morrison’s prayer. Here is what he wrote: "At the time of the Communist takeover in 1949, there were roughly 900,000 Protestants. Today, the Center for the Study of Global Christianity, which puts out the much-consultedWorld Christian Database, says there are 111 million Christians in China, roughly 90 percent Protestant and mostly Pentecostal. That would make China the third-largest Christian country on earth, following only the United States and Brazil. The Center projects that by 2050, there will be 218 million Christians in China, 16 percent of the population, enough to make China the world's second-largest Christian nation. According to the Center, there are 10,000 conversions in China every day.

Click here for the full story

By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

The Centrality of the Gospel

The gospel is:

• you are more flawed and lost than you ever dared believe, yet
• you can be more accepted and loved than you ever dared hope at the same time, because Jesus Christ lived and died in your place.

Salvation is of the Lord (Jonah 2:9)

The irreligious don't repent at all. The religious only repent of sins. But Christians also repent of their righteousness. Moral and religious people are sorry for their sins, but they see sins as simply the failure to live up to standards by which they are saving themselves. They may go to Jesus for forgiveness-but only as a way to "cover over the gaps" in their project of self-salvation. But a Christian is someone who has adopted a whole new system of approach to God. They realize their entire reason for either irreligion or religion has been essentially the same and essentially wrong! Christians realize that both their sins and their best deeds have all really been ways of avoiding Jesus as savior.

... the way to avoid Jesus was to avoid sin... -Flannery O'Connor

A Christian says: "though I have often failed to obey the law, the deeper problem is why I was ever trying to obey it! Even my effort to obey it is just a way of seeking to be my own savior. In that mindset, even if I obey or ask for forgiveness, I am really resisting the gospel and setting myself up as Savior." To "get the gospel" is to turn from self-justification and rely on Jesus' record for a relationship with God. "Lay your deadly doing down, down at Jesus' feet. Stand in Him, in Him alone-gloriously complete.

"The Two "Thieves" of the Gospel - Legalism and Liberalism

Tertullian said, "Just as Christ was crucified between two thieves, so this doctrine of justification is ever crucified between two opposite errors." These errors continue to "steal" the gospel from us. They are "legalism" and "liberalism". On the one hand, "legalists" have a truth without grace, for they say or imply that we must obey the truth in order to be saved. On the other hand, "liberals" have a grace without truth, for they say or imply that we are all accepted by God regardless of what we decide is true for us. But those with truth without grace do not really have the truth, and those with grace without truth, do not really have grace. In Jesus we behold the glory of the one "full of grace and truth". De-emphasize or lose one or the other of these truths, you fall somewhat into legalism or somewhat into license and you eliminate the joy and the "release" of the gospel. Without knowledge of our extreme sin, the payment of the gospel seems trivial and does not electrify or transform. But without knowledge of Christ's completely satisfying life and death, the knowledge of sin would crush us or move us to deny and repress it. Take away either the knowledge of sin or the knowledge of grace and people's lives are not changed. They will be crushed by the moral law or run from it screaming and angry.

As Luther put it, the Christian is simul justus et peccator (simultaneously accepted, yet a sinner). We are more sinful than we ever dared believe, but through Christ we are more accepted than we ever dared hope. The gospel becomes a transforming power when it dawns on the soul (Romans 1:17). Instead of seeing the law of God as an abstract moral code, Christians see it as a way to know, serve, and resemble their Master. Instead of obeying to make God indebted to them, they obey because they are indebted to him. Instead of being driven by an anxious sense of being unacceptable, they are empowered by grateful joy. The difference between these two ways of morality could not be greater. Their spirits, goals, motivations, and results are entirely different.

The Impact of the Gospel

A basic theological premise is that the gospel can change any one, any place. Part of the driving force of the Church is the conviction that most people have not heard the gospel clearly, whether they have been raised in liberal churches or conservative churches. Many people are on "trajectories" of reaction to either their conservative or their liberal backgrounds or experiences. But the gospel is off the continuum altogether. When people actually hear the gospel, they are surprised and brought up short. There can be neither personal transformation nor social transformation without a grasp of it. The gospel transforms our hearts, thinking and approaches to everything. As you read the following, consider ways that the gospel might transform your way of thinking through theses areas. Some examples:

1. Approach to multi-culturalism:

• The liberal approach is to relativize all cultures.
• The conservative approach is to idolize some cultures.
• The gospel of grace leads us to be: somewhat critical of all cultures, morally superior to no individual, hopeful about any individual, and respectful and courteous to each individual.

2. Approach to the poor:

• The liberal elites tend to scorn the religion of the poor and see them as helpless victims needing their expertise.
• The conservative elites tend to scorn the poor as failures and weaklings.
• The gospel of grace leads us to be: humble, without moral superiority knowing we were saved by grace, gracious, remembering our former deserved spiritual poverty, and respectful of believing poor Christians as brothers and sisters from whom to learn. The gospel alone can bring "knowledge workers" into a sense of humble respect for and solidarity with the poor.

3. Approach to difficult emotions:

• The moralizing say, "you are breaking the rules-repent."
• The psychologizing say, "you just need to love and accept yourself."
• The gospel leads us to say: "something in my life has become more important than God, a pseudo-savior, a form of works-righteousness". The gospel leads us to repentance, but not to merely setting our will against superficialities.

4. Approach to the physical world:

• The moralist is afraid of or indifferent to physical pleasure and wholeness, while the hedonist makes it an idol.
• The gospel leads us to see that God has invented both body and soul and so will redeem both body and soul. Thus the gospel leads us to enjoy the physical and fight against sickness and poverty. This is applied also to sex as well.

5. Approach to love and relationships:

• Liberalism reduces love to a negotiated partnership for mutual benefit.
• Moralism makes relationships into a blame-game and a never ending need to earn our love; often creates "co-dependency", a form of self-salvation through neediness.
• The gospel leads us to sacrifice and commitment, but not out of a need to convince ourselves we are acceptable. So we can love the person enough to confront, yet stay with the person when it does not benefit us.

6. Approach to suffering:

• Liberalism lays the fault at God's doorstep, claiming him to be either unjust or impotent.
• Moralism takes the approach of Job's friends, laying guilt on you. "I must be bad to be suffering."
• The gospel shows us that God redeemed us through suffering. That he suffered not that we might not suffer, but that in our suffering we could become like him.

7. Approach to self-control:

• Liberalism tells us to express ourselves and find out what is right for us. This is an emotion-based approach.
• Moralism tells us to control our passions out of fear of punishment. This is a volition-based approach.
• The gospel tells us the free grace of God, which we cannot lose, "teaches" us to "say no" to our passions (Titus 2:13) if we listen to it. This is a whole-person based approach, starting with the truth descending into the heart.

8. Approach to ministry in the world:

• Liberalism tends to emphasize only amelioration of social conditions and minimize the need for repentance and conversion.
• On the other hand moralism will tend to place all the emphasis on the individual human soul. Moralistic religion will insist on converting others to their faith and church, but will ignore social needs of the broader community.
• The gospel leads to love which in turn moves us to give our neighbor whatever is needed-conversion or a cup of cold water, evangelism and social concern.

9. Approach to worship:

• Liberalism leads to a shallow understanding of "acceptance" without a sense of God's holiness and can lead to frothy or casual worship (a sense of neither God's love nor his holiness leads to a worship service that feels like a committee meeting.)
• Moralism leads to a dour and somber worship which may be long on dignity but short on joy.
• But the gospel leads us to see that God is both transcendent yet immanent. His immanence makes his transcendence comforting, while his transcendence makes his immanence amazing. The gospel leads to both awe and intimacy in worship, for the Holy One is now our Father.

Summary

All problems, personal or social come from a failure to use the gospel in a radical way. All pathologies in the church and all its ineffectiveness come from a failure to use the gospel in a radical way. We believe that if the gospel is expounded and applied in its fullness in any church, that church will look very unique. People will find moral conviction yet compassion and flexibility. For example, homosexuals are used to being "bashed" and hated or completely accepted. They never see anything else. The cultural elites of either liberal or conservative sides are alike in their unwillingness to befriend or live with or respect or worship with the poor. They are alike in separating themselves increasingly from the rest of society. Avoiding the excesses of the dispensationalist, charismatic, or mainline liberal churches (who all lose the balance of the gospel truth in different ways), a gospel-centered church will break stereotypes and shine brightly in the world.

God's Glory - Our Joy

Do people go to the Grand Canyon to increase their self-esteem? Probably not. This is, at least, a hint that the deepest joys in life come not from savoring the self, but from seeing splendor. And in the end even the Grand Canyon will not do. We were made to enjoy God.

We are all bent to believe that we are central in the universe. How shall we be cured of this joy-destroying disease? Perhaps by hearing afresh how radically God-centered reality is according to the Bible.

Both the Old and New Testament tell us that God's loving us is a means to our glorifying him. "Christ became a servant ... in order that the nations might glorify God for his mercy" (Romans 15:8-9). God has been merciful to us so that we would magnify him. We see it again in the words, "In love [God] destined us to adoption ... to the praise of the glory of His grace" (Ephesians 1:4-6). In other words, the goal of God's loving us is that we might praise him. One more illustration from Psalm 86:12-13: "I will glorify your name forever. For your lovingkindness toward me is great." God's love is the ground. His glory is the goal.

This is shocking. The love of God is not God's making much of us, but God's saving us from self-centeredness so that we can enjoy making much of him forever. And our love to others is not our making much of them, but helping them to find satisfaction in making much of God. True love aims at satisfying people in the glory of God. Any love that terminates on man is eventually destructive. It does not lead people to the only lasting joy, namely, God. Love must be God-centered, or it is not true love; it leaves people without their final hope of joy.

Take the cross of Christ, for example. The death of Jesus Christ is the ultimate expression of divine love: "God demonstrates his own love toward us, in that while we were yet sinners, Christ died for us" (Romans 5:8). Yet the Bible also says that the aim of the death of Christ was "to demonstrate [God's] righteousness, because in the forbearance of God he passed over the sins previously committed" (Romans 3:25). Passing over sins creates a huge problem for the righteousness of God. It makes him look like a judge who lets criminals go free without punishment. In other words, the mercy of God puts the justice of God in jeopardy.

So to vindicate his justice he does the unthinkable – he puts his Son to death as the substitute penalty for our sins. The cross makes it plain to everyone that God does not sweep evil under the rug of the universe. He punishes it in Jesus for those who believe.

But notice that this ultimately loving act has at the center of it the vindication of the righteousness of God. Good Friday love is God-glorifying love. God exalts God at the cross. If he didn't, he could not be just and rescue us from sin. But it is a mistake to say, "Well, if the aim was to rescue us, then we were the ultimate goal of the cross." No, we were rescued from sin in order that we might see and savor the glory of God. This is the ultimately loving aim of Christ's death. He did not die to make much of us, but to free us to enjoy making much of God forever.
It is profoundly wrong to turn the cross into a proof that self-esteem is the root of mental health. If I stand before the love of God and do not feel a healthy, satisfying, freeing joy unless I turn that love into an echo of my self-esteem, then I am like a man who stands before the Grand Canyon and feels no satisfying wonder until he translates the canyon into a case for his own significance. That is not the presence of mental health, but bondage to self.

The cure for this bondage is to see that God is the one being in the universe for whom self-exaltation is the most loving act. In exalting himself – Grand Canyon-like – he gets the glory and we get the joy. The greatest news in all the world is that there is no final conflict between my passion for joy and God's passion for his glory. The knot that ties these together is the truth that God is most glorified in us when we are most satisfied in him. Jesus Christ died and rose again to forgive the treason of our souls, which have turned from savoring God to savoring self. In the cross of Christ, God rescues us from the house of mirrors and leads us out to the mountains and canyons of his majesty. Nothing satisfies us – or magnifies him – more.

A message by John Piper

Arab, Bedouin of Saudi Arabia

Please pray for the Arab, Bedouin of Saudi Arabia



Population: 973,000
Language: Arabic, Algerian Saharan
Religion: Islam
Evangelical: 0.00%





Who are the Bedouins?
Bedouins traditionally live a nomadic lifestyle, spreading from the Persian Gulf to the Atlantic Ocean, and from the borders of Turkey to Yemen. The word 'bedouin' comes from the Arab word 'Bedou' that means "desert dweller." Estimates say nomadic Bedouins constitute about 10% of the population of the Middle East.

What are their lives like?
Bedouins life forms are generally pastoral, herding camels, sheep, goats and cattle. They normally migrate seasonally, depending on grazing conditions. In winter, when there is some precipitation, they migrate deeper into the desert, while they camp around secure water sources in the hot, dry summer time. Bedouins define themselves as members of tribes and families. People are divided into social classes, depending on ancestry and profession. Passing from one class to another is relatively feasible, but marriage between a man and a woman of different classes is difficult. Traditionally, the Bedouin's home, the tent, is divided into three sections by curtains: the men's section, the family section and the kitchen. In the men's area, guests are received around the hearth where the host prepares coffee on the fire. This is the center of Bedouin social life. Tea is served as a welcome drink and coffee is usually prepared after the meal and is the last drink before the guest leaves. The serving of food and drink represent the generous hospitality of the host. The men pass the evening trading news and discussing their animals. Separated from them by a curtain, the women gather in the family area and kitchen along with their small children to bake bread and prepare the main meal. A dinner of rice and chunks of mutton or lamb are then served to the gathered guests. Women occupy a very important position in Bedouin society. Not only do they raise the children, herd the sheep, milk the animals, cook, spin yarn and make the clothes, but they also weave the cloth that constitutes the tent. The Bedouin men gather around the fire, sharing stories and sipping coffee. They might discuss falconry, the saluki greyhound and Arabian stallions, all animals the Bedouins are credited with breeding, as well as other matters of importance to the tribe. Traditionally, one of the men recites poetry or sings. To mark the end of the evening, the host burns incense in a mabkhara (incense burner) passing it to each of his guests to inhale and fan their clothes. Poetry has been a central cultural form of expression for the Bedouins throughout their history. In early centuries of Islamic history, Bedouin poetry represented the ideal standard for other literary achievements, as well as for the Arabic language. The traditional foods of the Bedouin are dairy products and meat. Bedouins sell and barter products in order to obtain agricultural food from sedentary peoples. Bedouin society has a strict code of honor which dictates proper behavior for all members, including children. Because of the demanding nature of the Bedouin lifestyle, children are expected to assume a considerable amount of responsibility in order to help their families survive. Although modernization has changed the Bedouin lifestyle somewhat, emphasis is placed on teaching children to carry on traditional ways of life, and the advancement of modern technology is not considered important to children's education. Modern societies have made the traditional Bedouin lifestyle less attractive, as it is demanding and often dangerous. Because of that, many tribes have settled in urban areas. It is not uncommon to see a young Bedouin building a house and living in it; however, his parents will pitch their tent in the garden, where they will live very happily until the end of their days. Governments have a strong tendency to regulate Nomadic lifestyles; it is only then that taxation works. Providing services for the people also works best in an urban setting. Today, the Arab world has one of the highest rates of urbanization in the world.

What do they believe?
Islam's prophet Mohammed was born and raised in the Bedouin tribe of the Quraish. The Qur'an, first revealed to Mohammed, was later written and compiled in the Arabic language. The first converts to Islam came from the Bedouin tribes living in and around Mecca. Therefore, Islam is embedded and deeply rooted in Bedouin culture. Although one could find pockets of Christians in Bedouin tribes, by and large the word Bedouin is synonymous with being a follower of Islam. Prayer is an integral part of Bedouin life. As there are no formal mosques in the desert, they pray where they are, facing Mecca and performing the ritual washing, preferably with water, but since water is not always readily available, they 'wash' with sand instead.

What are their needs?
In modern Arab states and Israel, Bedouins are faced with challenges in their lifestyle, as their traditional Islamic, tribal culture has begun to mix with western practices. Men are more likely to adjust and interact with the modern cultures, but women are bound by honor and tradition to stay within the family dwelling; therefore, they lack opportunity for advancement. Problems facing the Bedouin population of Israel include dispossession and the struggles connected to the Israeli-Palestinian conflict. Some live in townships, while others either live as squatters on land they claim as their own, or in the original 1948 refugee camps. The Bedouins who have Israeli citizenship receive free education and medical services as well as cash benefits for children, something that has attributed to the high birthrate among Bedouins (5% growth per year). Unemployment, on the other hand, is very high, and few obtain a high school degree (4%), and even fewer graduate from college (0.6%). Even though the Bedouin population exceeds 110,000 in the Negev, there are still many physical, social, and spiritual problems. The Bedouins are almost untouched by the gospel. Christian resources are available in the Arabic language, the Bedouin's mother tongue.


Text source: Middle East Resources

Taking the Church Where It's Needed Most