Previous

Ma'arra was a city near Antioch. When the Christians had laid siege to the city of Ma'arra its inhabitants were no match for the European warriors. The leaders of the city offered to surrender in exchange for their lives. "The Christian commander promised to spare the lives of the inhabitants if they would stop fighting and withdraw from certain buildings. Desperately placing their trust in his word, the families gathered in the houses and cellars of the city and waited all night in fear. The Christian arrived at dawn. It was carnage. For three days they put people to the sword, killing more than a hundred thousand people and taking many prisoners . . . The horror lay less in the number of victims than in the barely imaginable fate that awaited them. In Ma'arra {the Christian} troops boiled {Muslim} adults in cooking-pots; they impaled children on spits and devoured them grilled . . . They {the Muslims} would never forget what they had seen and heard. The memory of these atrocities, preserved and transmitted by local poets and oral traditions, shaped an image of the Christians that would not easily fade."

Is it any wonder that we are viewed with deep suspicion and even hostility when we approach Muslims in the name of our crucified Savior. It does not matter that there were atrocities on both sides. It does not matter that there are two sides to every story. We must feel the hurt, the pain and the outrage of our Muslim friends. These atrocities were evil enough, but that they were committed in the name of Jesus is unthinkable. How can we overcome these scars? Only with the weapon of love.

However, this must be a special love. Ordinary Christian love will not do. We must use Biblical love. Ordinarily, we speak of love as an emotion, something we feel, not something we do. The Bible speaks of love as an action. "This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers. If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? Dear children, let us not love with words or tongue but with actions and in truth" (1 Jn. 3:16-18).

This is the example that Jesus left for us. He not only spoke about His love, He showed us His love. "Having loved his own who were in the world, he now showed them the full extent of his love" (Jn. 13:1). God the Father not only spoke about His love for us, He demonstrated His love for us: "But God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Rom. 5:8).

David Hesselgrave comments on the unique challenge of the Muslim world and its only solution: "To a degree unparalleled in other parts of the world, the missionary to . . . Muslims must win a hearing by demonstrating Christlike qualities of integrity and love. Only then can he begin to communicate the God of the Bible who is truth and love personified."

We must ask God to develop in us genuine, spirit-produced, agape love. Evangelists must be consumed with love for those to whom they are sent. Spiritual head-hunters need not apply. Those who seek to win converts in order to destroy Islam are not motivated by love. They will remain barren. If in our hearts we hold Muslims and the ways of Islam in contempt, this will lead to our rejection as the spiritual progeny of the Crusaders.

Does this mean that we cannot confront the sins of Islam? Are we constrained, in the name of love from warning a man about his eternal destiny? No! But as Francis Schaefer said, "No man has a right to speak about hell without tears." It is not our pronouncements of judgment that anger most unbelievers, it is the callousness with which we make those judgments. Paul did not leave us an example of callousness. He left us an example of tears. "For, as I have often told you before and now say again even with tears, many live as enemies of the cross of Christ" (Phil. 3:18).

The obstacles that stand between a Muslim and the Kingdom of heaven are great. But, so is the power of love. Love does indeed cover a multitude of sins. Love will transcend our differences in culture, our lack of language and our limited skill as evangelists. As Joseph Aldrich points out, "A genuine love relationship focuses the nonbeliever's attention in the right direction! It probably is the key factor in changing the nonbeliever from a negative to a positive attitude towards the gospel. When the Spirit of God writes the script, growing, loving relationships are the result. When the unbeliever reads that kind of a script, he recognizes its divine authorship." There are many things we must be in order to effectively share the Good News. Above all, let us be men and women of love.

PRINCIPLE # 10 ADAPT TO THE CULTURE

Adapting to the culture is perhaps the most controversial of the CROSS FLAME principles. Interestingly, it is also the least significant of these principles. Adapting to the culture (contextualization) is not insignificant, just the least significant principle of good evangelism. The power of salvation is in the Gospel message itself - the Word of God. As we have seen, it is the power of the blood of Christ, the testimony of our experience and our willingness to die that God uses to bring men to Himself.

Adapting to the culture is not a magic wand, a substitute for the Holy Spirit or a replacement for other more important evangelistic principles. Contextualization never made anyone a good evangelist, but adapting to the culture will make a good evangelist better. Contextualization is like the icing on a cake. It makes the cake what it was meant to be. However, icing is meant to compliment the cake, not to be the focus of attention.

If we place our emphasis on contextualization, we will be highly relevant - but fruitless. The emphasis must be placed on the essential evangelistic skills and principles which are valid in every culture. If we lose this balance, we lose our effectiveness. That is why some people have gone overseas with highly contextualized methodologies and remained fruitless for years.

Yet in spite of all these disclaimers, adapting to the culture is a powerful weapon in the evangelists arsenal. Ignoring contextualization will limit our fruit now and severely limit the ability of second and third generation converts to see fruit.

What does it mean to adapt to the culture? Before answering that question, it is important to understand what contextualization does not mean. It does not mean that we make the Gospel somehow more palatable. It does not mean that we remove the offense of the cross. It does mean that we share the Gospel in such a way that we are truly understood by our hearers.

Much of what we communicate about the Kingdom of God and following Jesus is a reflection of our own culture. Most of us have no difficulty seeing that the way in which we celebrate (or even the fact that we celebrate) Christmas and Easter are reflections of our culture. These things are not essential to the Gospel. But in even more subtle ways, our culture influences our message.

Campus Crusade for Christ, a tremendously effective and committed Christian organization, provides a classic example. In their understanding of ministry, the pamphlet, "The Four Spiritual Laws," is a highly effective method of sharing the Gospel. Within Western culture, IT IS a highly effective method of sharing the Gospel. But when translated into Arabic, it is not that effective among Muslims. Why?

The "Four Spiritual Laws" begins with this statement: "Just as there are physical laws that govern the universe, so are there spiritual laws that govern our relationship with God." The concept of natural law is a foundational belief for most Westerners. Yet this belief, which we hold to be "self evident", is a bizarre idea to most Muslims. In their thinking, God is not limited by any law - even His own. If we do not appreciate the communication obstacles presented by this problem, we will never cross the great cultural chasm that separates us from our Muslim friends.

Phil Parshall points out how easily we miscommunicate the essence of the Gospel to unbelievers and new believers: "A Liberian became confused as to the real meaning of Christianity: 'Bathing frequently, brushing one's teeth, abstaining from beer, tobacco, and betel nut, and refusing to eat clams or oysters have all been preached by various missionaries as symbols of the 'new life in Christ Jesus.' How difficult it can be for the national to try to work through these externals and still keep his focus on or even discover the message of redemption."

It is not enough that we master the content of our message. We are not only concerned with the techniques we use to communicate the Good News, but it is of vital importance to us how that message is being received. As the Apostle Paul said, in a different context, "So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. . . .If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me" (1 Cor. 14:9-11).

Adapting to the culture means that whenever possible, we will use Muslim forms, Muslim terms and Muslim patterns of thinking to communicate the Good News of Jesus Christ. But adapting to the culture is even more than communicating in culturally relevant ways. Must a man convert twice in order to come to Jesus? He MUST convert once. That is, he must be born again, turn from his old life and follow Christ. But must he also turn his back on his country, his culture, his family and his friends? If we make him adapt to our culture, the answer is "Yes". If we adapt to his culture, the answer is "No".

Typically, when a Muslim speaks to a Christian about the Gospel, he sees his commitment to Christ in terms of cultural identity. He is part of the Muslim people. He is being offered a chance to become part of the Christian people. There are two major problems with this offer. First, it is not attractive. Second, it is not real.

This offer is not attractive because, as we have seen, Muslims hold Christianity in extremely low regard. Christians are viewed as "dogs", unclean things. To many Muslims, it is better to be an adulterer than a "pig eater". The drinking of wine is an inherently unclean act. And yet, this is a central part of Christian worship in Communion (Again, the accuracy of these perceptions is not nearly as important as the intensity with which they are felt.) Perhaps we can better understand the feelings that most Muslims have by relating them to our own culture. Imagine that we are in America in the 1950's, but the Gospel is unknown anywhere in the world - except Russia. Some Russian missionaries appear and begin to preach the Gospel. However, they strongly imply that every good Christian is a Communist. This is roughly equivalent to how most Muslims react to the offer to join the Christian community.

Not only is this offer unattractive, it is also not real. In the Middle East (at least) Muslim converts are not welcome in existing Christian communities. Most Muslims intuitively know this. We are not offering them an exchange of communities. We are offering them a life of isolation and loneliness without any community.

Some have suggested that Muslim believers must form their own communities. That is fine, as far as it goes. But in the early stages of the work, only a limited number of Muslims come to Christ. Ten or fifteen believers cannot be a realistic community. People need a broader community identity. I view myself as an American. I don't like many of the things that my country does. I don't like many of the things that people in my country believe. But, I draw comfort from the fact that they are my people. I am an American. I am somebody. I am not nobody.

Is it wrong for us to allow (even to encourage) a Muslim to maintain his identity as a Muslim? This is the pattern used so successfully by "Jews for Jesus". Moishe Rosen, the leader of "Jews for Jesus," shares his methodology: "We don't think of ourselves as Jesus Freaks, although we've been called that. We're trying to be part of the Jewish community and be involved in Jewish organizations. We sincerely desire to support the Jewish community as much as they will let us. We want to be good Jews who follow Messiah Jesus. Some rabbis say we're apostates who have thrown away our rights as Jews. Our answer is that we have become completed Jews by accepting the Messiah as the final, once-and-for-all atonement for our sins. We observe the Jewish holidays and traditional family ceremonies and do all we can to preserve our Jewish identity."

Notice three things that Rosen and his followers do: First, they view themselves as Jews (not Christians). Second, they uphold and practice Jewish values and ceremonies. Third, they resist the pressure of religious leaders who would try to push them out of Judaism. We owe it to Muslims to provide them with the same opportunity - the opportunity to be Muslim followers of the Messiah.

This will be more challenging to accomplish among Muslims than Jews. But the greatest challenge will not be dealing with the theological questions of Muhammed and the Quran. Being perceived as a Muslim who follows Jesus is no more challenging than being perceived as a Jew who follows Jesus. The historical and theological problems presented are just as thorny for the Jewish community as they are for the Muslim community. The great challenge will be to our own ability to see our own cultural religious values as just that - cultural.

We hold our cultural expression of Christianity to be pure, undefiled and of course, New Testament. It is very easy for us to see someone else's expression of devotion to Christ as substandard. This problem is not new. As Roland Allen points out in Missionary Methods: St. Paul's or Ours? "When a Christian from Jerusalem went down to Corinth, the shock must have been even more severe. The Corinthian in Jerusalem found himself in a society stiff, uncouth, severe, formal, pedantic. The Jewish Christian in Corinth must have thought the Church there given over to unbridled license. Uncircumcised Christians attended the feasts of their pagan friends in heathen temples. Every letter of the ceremonial law was apparently broken every day without rebuke. Even in the meetings of the Church, preachings and prayers were built on a strange system of thought which could hardly be called Christian and there was a most undignified freedom of conduct."

We must rise above this challenge. We must see that customs that are strange and different are not necessarily wrong. Our forefathers expressed their devotion to Christ within their culture by redeeming pagan customs and holidays (i.e. Christmas, Easter, etc.)and giving them new meaning. We too can redeem pagan customs, giving them new meaning, in order to enable Muslims to stay within their people and within their culture for the glory of God.

There is nothing new here. This was Paul's strategy: "Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings" (1 Cor. 9:19-23).

If we are Muslims to the Muslims, then we will not only see more Muslims believe in Christ initially, but those who believe will be more fruitful in seeing their friends and family believe. In John chapter 4, we see our Lord in a situation which has such remarkable similarities to our own. He is sharing the Good News with a Samaritan woman. The Samaritans believed many of the same things the Jews believed. However, they had added to some parts of Judaism and changed others. As a result, they were following a pagan religion which happened to believe many true things. This is very similar to Islam. Islam proclaims many of the historic and theological truths of Christianity and Judaism. But, enough has been added and changed to make Islam a pagan religion.

As Jesus presents Himself as the source of life to this woman, she raises the issue of religion. In a question that will be familiar to all evangelists working in the Middle East, she asks,"Whose religion is better?" "'Sir,' the woman said, 'I can see that you are a prophet. Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem'" (Jn. 4:19-20).

Jesus' reply is amazing. He tells her the truth, but does not go on from there to demand that she change religions. Judaism is the true God-given religion. Logically, she should be asked to change her religious identity. Instead, Jesus tells her to worship in "spirit and in truth". Jesus declared, "Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth" (Jn. 4:21-24).

This woman's ability to maintain her religious identity not only enabled her to embrace the truth of Christ, but through her, an entire village was saved. "Many of the Samaritans from that town believed in him because of the woman's testimony, 'He told me everything I ever did.' So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. And because of his words many more became believers. They said to the woman, 'We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world'" (Jn. 4:39-42).

If we allow Muslims the privilege of retaining their religious identity, while at the same time following Jesus, the potential for fruit and the potential for disaster are both great. However, I have seen with my own eyes the difference that maintaining this religious identity can have on a potential Muslim believer. A person who would never betray his people or his religion by becoming a Christian, will gladly be baptized and follow Jesus. Yes, there are risks. But, the rewards far outweigh the risks.

I can think of no better way to close this section than with the words of Phil Parshall, "Uncharted courses of life are not popular with the average person. The unknown causes a measure of apprehension and fear. New initiatives make us vulnerable to failure. Potential loss of face, prestige, and even job security, makes us gravitate toward the safe areas of life rather than launch out into the unexplored. Has this been the case in our approach to Islam? Have we feared adverse reaction from nationals, the mission board, or the home church? How much longer can we continue being 'safe' while seeing negligible results for our investment?"

PRINCIPLE # 11 MEDIATE FOR YOUR PEOPLE

Peter tells us that we are "a holy priesthood." (1 Pet. 2:5) John reinforces that by informing us that God has made us, "a kingdom and priests to serve our God." (Rev. 5:10) What is the function of a priest? Priests offer sacrifices and they mediate (pray for) their people. Is this true of us? We are to offer up sacrifices to God. Our sharing the Gospel is a sacrifice that is acceptable in the sight of God. Paul says he was, "a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit." (Rom. 15:16)

We are also to perform the priestly duty of interceding on behalf of others. God has always required His servants to pray for others. Samuel declared that he was sinning against God if he failed in his priestly duty in praying for others. "As for me, far be it from me that I should sin against the LORD by failing to pray for you." (1 Sam. 12:23) (Prophets also perform the priestly duties of sacrifice and prayer.) Men of God not only prayed specifically for believers, but also for unbelievers and the rebellious. Abraham prayed for the life of Abimelech: "Now return the man's wife, for he is a prophet, and he will pray for you and you will live. But if you do not return her, you may be sure that you and all yours will die." (Gen. 20:7). Moses prayed for Pharaoh: "Moses said to Pharaoh, 'I leave to you the honor of setting the time for me to pray for you ... Pharaoh said, ' ... Now pray for me.'" (Ex. 8:9,28). And, Job prayed for his sinful friends: "... My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken of me what is right, as my servant Job has." (Job 42:8).

Our intercession for unbelievers is different than our prayers for Christians. While we pray for our brothers and sisters in Christ, we do not mediate for them. They have direct access to the throne of grace, just as we do. But unbelievers have no such access. They can pray, but they have no assurance they will be heard. Several years ago, Bailey Smith, then the President of the Southern Baptist Convention, caused an international furor by declaring, "God does not hear the prayers of an unsaved Jew." Reverend Smith was only partially correct. God has not promised to answer the prayers of an unsaved man. An unbeliever can pray, but he has no assurance that God will do what he asks.

However, God has promised to answer our prayers. Because we have these precious promises from God: "... He has given us his very great and precious promises." (2 Pet. 1:4), and because He has commanded us to bless all peoples: "... All peoples on earth will be blessed through you." (Gen. 12:3), we must intercede for unbelievers. We are to seek to bless all men whether they decide to follow Christ or not. As Paul said, God " ... through us spreads everywhere the fragrance of the knowledge of him. For we are to God the aroma of Christ among those who are being saved and those who are perishing." (2 Cor. 2:14,15) Our omniscient Lord gave us an example to follow. He healed ten lepers, knowing that nine would refuse the kingdom: "Jesus asked, 'Were not all ten cleansed? Where are the other nine?'" (Lk. 17:17). He discipled Judas Iscariot, knowing that Judas would betray Him (Mt. 26:16). We also must bless, in the name of Jesus as priests of Christ, all those who will receive our blessing.

Jesus commanded His followers to bless others. If they refuse your blessing, somehow you will receive that blessing.

When you enter a house, first say, 'Peace to this house.' If a man of peace is there, your peace will rest on him; if not, it will return to you. Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. When you enter a town and are welcomed, eat what is set before you. Heal the sick who are there and tell them, 'The kingdom of God is near you.' But when you enter a town and are not welcomed, go into its streets and say, 'Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.' (Lk. 10:5-11)

We need to bless others as representatives of the kingdom of God unless they will not receive our blessing. One of the primary ways that you can bless unbelievers is to pray for them. If they have sickness, you must pray for their healing. If they need a job, you must pray for their employment. If they have marital strife, you must pray for harmony in their home.

When unbelievers see God answer your prayers, your message will have greater authority. Paul says, "Our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction." (1 Thess. 1:5) Often when we speak to Muslims, our gospel comes to them simply with words, but without power. Paul was speaking here not primarily about the conviction of the Holy Spirit, nor is he speaking about spirit empowered words. He is speaking about the demonstration of the Spirit's power through miracles, healings and other answers to prayer. "My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power." (1 Cor. 2:4-5)

Ultimately, if you only preach with words, Muslims will have only your words to trust. You are not as qualified to preach with words as the apostle Paul was. Yet he did not desire for the faith of men to rest on his wisdom, but on the demonstration of God's power. If you share with a Muslim an eloquent presentation of the gospel, he may be impressed by your rhetoric, but he is undoubtedly heard more beautiful words in the Quran. If you pray for him and God answers your prayer, he has seen the hand of God move.

In the experience of most Muslims, God is distant and unmovable. They can ask, they can beg, they can plead for His help, but they cannot expect to receive anything more than the common grace that God pours out upon the just and the unjust. Their experience is similar to that of Sir Gwen, a legendary knight of King Arthur's Round Table. While watching a joust, Sir Gallahad said to Sir Gwen, "Don't worry. God is on the side of the man with a pure heart." To which Sir Gwen replied, "In my experience, God is always on the side of the stronger knight." A Muslim woman with a sick daughter, prays for her, gives her medicine, and hopes for the best. If she gets well, the mother praises God. But, she has not seen God move miraculously on her behalf. She has seen the outworking of God's creation and wishfully attributed it to a special work of God on her behalf.

Christy Wilson saw the impact of this in Kabul. While he was teaching there, an old man with cataracts was brought by his friends to the government hospital. After traveling three days from his village, the old man was told that the hospital was full and there would be no openings for six months. These men came to Professor Wilson to see if he had any influence with the hospital. The Professor assured them that he did indeed know the head of the hospital. He told them that the head of this hospital and the head of all hospitals was the Lord Jesus Christ and they could ask Him for help right now. He prayed with them and then asked them to go see if there was now a room in the hospital. These men were reluctant to return to the hospital because it had only been a few hours since they had been refused by the hospital. Nevertheless, at Wilson's insistence, they went. Shortly before they arrived a patient unexpectedly checked out, making room for the old man with cataracts. The head of the hospital had indeed been able to help them. In spite of the number of incredible things that have happened in Afghanistan in the past decade, these men will never forget that Jesus Christ did a big miracle in their lives.

You have the same privilege of helping your Muslim friends to see big miracles in their own lives. What is the definition of a "big miracle"? A "big miracle" is something God does for me. A "little miracle" is something He does for anybody else. To open the eyes of a blind man, in some other place at some other time, is interesting. But someone else's healing will not mean nearly as much to him as God helping him to find a room in an overcrowded hospital.

Unfortunately, many Muslims will not allow you to pray for them in the name of Jesus. They want to pray only to God and not through His Messiah. Or, they say something like, "You pray to Jesus and I will pray to God." Normally you should not agree to pray for them under these conditions. An answer to such a prayer will not confirm the truths of the gospel or the power of Jesus Christ. In order to mediate effectively for a person like this, he must have a need. I have seen the hardest and most fanatical Muslims soften, and eagerly seek prayer in the name of Jesus when they had a real and pressing need. As our Lord Jesus said, "It is not the healthy who need a doctor, but the sick." (Mt. 9:12)

You may be reluctant to openly pray for the needs of your Muslim friends. You may be thinking, "What if God does not answer my prayer? The gospel will lose all credibility with the Muslim I am praying for." There are two answers to these concerns. First, you did not make these amazing prayer promises. Jesus made them and He can keep them. If He cannot keep them, then neither you nor your Muslim friend have any business following Him. Second, God is anxious to answer the prayers we pray on behalf of Muslims. We are in an apostolic ministry. As Paul reminds us, miraculous answers to prayer are a natural part of apostolic ministry: "The things that mark an apostle--signs, wonders and miracles--were done among you with great perseverance." (2 Cor. 12:12) The reason that signs and wonders accompany apostolic ministry is to gain the attention of unbelievers and to confirm the truth of the gospel to them.

The average Muslim is being bombarded by hundreds of messages. The "good news" of Islamic fundamentalism, secularism, communism, nationalism and Westernism all call out to him. Why should he pay attention to you? If he sees the power of God demonstrated in his life, meeting his specific needs, he will give you his attention. Philip gained the attention of others through the power of signs and wonders: "When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said." (Acts 8:6)

When you share the good news with a Muslim, this may be the very first time that he has ever heard this message. Furthermore, he has been told that your book was changed and you yourself are trying to deceive him. Why should he believe you? One reason would be if God is giving you His O.K. That is, He is confirming your message with miracles. This is part of the reason why people in Iconium believed the message of Paul and Barnabas: "So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to do miraculous signs and wonders." (Acts 14:3)

The number of Christian books proving the truth of the gospel is only exceeded by the number of Muslim books proving that it is false. But, "The kingdom of God is not a matter of talk but of power." (1 Cor. 4:20) Let us demonstrate that our Lord Jesus is alive and ruling on the earth today. Let us pray with the apostles, "Stretch out your hand to heal and perform miraculous signs and wonders through the name of your holy servant Jesus." (Acts 4:30)

PRINCIPLE # 12 EXEMPLIFY YOUR MESSAGE

The principles of CROSSFLAME are powerful. But, they are limited in their effectiveness. They are limited primarily by you. Once these principles have become a reality in your life, you will see fruit. But you are only one person. You can only be in one place at a time. And someday, either because you return home or you die, you will be gone. When you are gone, your ministry will cease - unless you exemplify your message.

If you wish to have a ministry that outlives you, you must reproduce yourself in those you have led to Christ. As Dawson Trotman said, "Activity is no substitute for production. Production is no substitute for reproduction." In other words, it is not enough that you live in a Muslim country. It is not enough that you win Muslims to Christ. You must train up those new believers to do your job.

The key word here is reproduce. According to the dictionary, "reproduce" means: "To make a copy, duplicate or close imitation of." Many times we are frustrated with the quality of disciples we produce in our ministry. We are constantly looking for new training methods and programs to assist us in producing a higher quality disciple. But our disciples are only reproductions of us. To change the copy, we must change the original.

This may seem unfair or even untrue. But, it is a principle that is woven into the fabric of the universe itself. We become like those we follow. As our Lord said, "A student is not above his teacher but everyone who is fully trained will be like his teacher" (Lk. 6:40). Howard Hendricks, professor at Dallas Theological Seminary, relates how one year he became excited about the use of audio-visual aids in Christian communication. In almost every class, he would speak about the importance of audio-visual aids. He shared statistics, illustrations and anecdotes about the importance of audio-visual aids. Towards the end of the year, he went out into the churches to see what his students were doing. In almost every case, they were not using audio-visual aids. Instead, they were talking about how important audio-visual aids were. They were doing what he did, not what he said.

Dr. Hendricks' students became like him. They did not become like what he wanted them to be. We need Muslim believers to be effective evangelists to their own people. How can we make this take place? By offering extensive classes on evangelism? By challenging them with enthusiastic sermons? By begging, pleading, paying or threatening them? No! All these things have been tried and are being tried without fruit. Until you can look a Muslim believer in the eye and say, "Do what I am doing and you will see fruit," you will not reproduce effective Muslim believer evangelists.

We need giant-killers - people, who by God's grace, can overcome the giant obstacles of Satan in the Muslim world. Do you want God to raise up giant-killers through your ministry? He can only do it the old fashioned way - he must reproduce them from a quality original. If you are a giant-killer, those who follow you will be giant-killers. Do you know how many giant-killers there were before David? Zero! But, at least four of David's men became giant-killers (2 Sam. 21:15-22). As far as we can tell, David never held a giant-killing seminar or had a training program for giant-killers. David did not need those devices. He was a giant-killer. Therefore, his ministry produced giant-killers.

Do we want our Muslim believers to be bold? What pattern are we giving them? Do we want our Muslim believers to esteem their culture? What are we esteeming? Do we want our Muslim believers to embrace the cross? What are we embracing? This principle is deceptively simple. It simply says, "If you want to change the behavior of those you are ministering to, you must change your behavior." If you want them to study their Bibles, you must show them an example of Bible study through your life. If you want them to share their testimony, let them frequently catch you sharing your testimony. If you want them to be people of prayer, you must be a person of prayer. Provide for them a pattern to reproduce, and they will reproduce it. Only be sure that by conscious effort, you are exemplifying what you want reproduced.

Paul understood this principle and consciously put it into practice. Look at the number of times he says, "Follow me" or "Imitate me": "Therefore I urge you to imitate me." (1 Cor. 4:16) "Follow my example." (1 Cor. 11:1) "Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you." (Phil. 3:17)

"Whatever you have learned or received or heard from me, or seen in me--put it into practice." (Phil. 4:9) "What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus." (2 Tim. 1:13) "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others." (2 Tim. 2:2) "For you yourselves know how you ought to follow our example. " (2 Thess. 3:7)

You can be sure that with such a strong emphasis on copying his example, Paul had no doubt about what people were seeing. He consciously embodied those skills, values and lifestyle issues he wanted reproduced in the churches that he was planting. If you will give a clear example to those you have led to Christ, then the second and third generations of believers from your ministry will still reflect those values. Let us strive to be people worthy of imitating for the sake of our children in the faith. More than our words, more than our intentions, more than our education, they need our example.

I'd rather see a sermon Than hear one any day I'd rather you would walk with me Than merely point the way The eye's a better pupil More willing than the ear Fine counsel's often confusing But example is always clear!

Dawson Trotman

CONCLUSION

Evangelistic skills, as described in the twelve principles of CROSSFLAME, are never fully acquired. Becoming a skilled evangelist is an ongoing process. No one can ever say, "I have arrived." As Paul said about maturity, "Not that I have already obtained all this, or have already been made perfect, ... I press on toward the goal." (Phil. 3:12-14)

However, you do not need to be perfect in order to see fruit. We are all weak, but as God reminded Paul, "My grace is sufficient for you, for my power is made perfect in weakness." (2 Cor. 12:9) God will work through your weakness to bring Muslims to Himself. God will not use you because of who you are. He will use you because you are following Him and He is able to work through your limitations. Again Paul tells us, "Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant." (2 Cor. 3:6,7)

Jesus is far more interested in making you a fisher of men than you are in becoming one. If you are diligently applying these principles and growing in these skills, you will see fruit. As Peter said, in a different context, "For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ." (2 Pet. 1:8)

It is my hope that the qualities of a fruitful evangelist will be yours through the application of these principles. It is my prayer that you will apply these skills in "increasing measure." It is my confidence that if you are growing in these skills and seeking to apply them, the Lord of the harvest will give you fruit.

CROSSFLAME STUDY GUIDE

The purpose of the CROSSFLAME study guide is to enable you to learn more about the CROSSFLAME principles. Let me reiterate that the purpose of CROSSFLAME is not to increase your understanding of evangelism. My purpose in writing this manual is to help you acquire the skills of an evangelist. This booklet is a supplement to the hands-on training program of the S.O.S. team, and it is designed to help you see the "big picture." If you understand why you must acquire certain skills, you will develop them more easily. The CROSSFLAME study guide will help you to think about these principles more deeply and find new ways to apply them in your ministry.

Under each of the twelve principles, I have included a list of books and scriptures. Most of the books are in print, and photocopies of books that are not in print can be obtained through the S.O.S. team headquarters.

Many of the books listed are biographies. I believe it is extremely important to see how men of God have applied some of these principles in their own lives. Obviously, these books were not written with the idea of showing how one or more of the CROSSFLAME principles were used by a particular individual. There is some overlap in any biography. However, I have tried to list these books by the characteristics that I feel are most prominent in the subjects' lives.

While I do not necessarily agree with every book listed here, I feel that they will provide stimulation as you seek out what God would have you do to reach out to the Muslim world.

PRINCIPLE #1-THE CROSS

Books to Read:

Elliott, Elisabeth. A Chance to Die. Old Tappan, NJ: Fleming H. Revell Company, 1987.

Elliott, Elisabeth. Shadow of the Almighty. New York, NY: Harper & Row Publishing Company, 1958.

Foxe, John. Foxe's Book of Martyrs. Old Tappan, NJ: Fleming H. Revell Company, 1980.

Hefley, James and Marti Hefley. By Their Blood. Grand Rapids, MI: Baker Book House, 1979.

Hession, Roy. The Calvary Road --Be Filled Now. Alresford, Hampshire, England: The Christian Literature Crusade, 1988.

MacDonald, William. True Discipleship. Kansas City, KS: Walterick Publishers, 1975.

Maxwell, L.E. Born Crucified. Chicago, IL: Moody Press, 1945.B

Tucker, Ruth. From Jerusalem to Irian Jaya. Grand Rapids, MI: Zondervan Publishing House, 1986.

Williamson, Mabel. "Have We No Right." Chicago, IL: Moody Press, 1957.

White, John. The Cost of Commitment. Leicester, England: InterVarsity Press: 1976.

Wurmbrand, Richard. Tortured for Christ. Glendale, CA: Diane Books, 1976. Scriptures to Read:

Suffering is normative: Mt. 5:10-12; Mt. 10:16-39; Mt. 16:24-26; Mt. 24:9-14; Mk. 8:34-38;Mk. 10:17-31; Mk. 10:35-40; Mk. 13:9-13; Lk. 6:22,23; Lk. 9:21-27; Lk. 12:49-53; Lk. 14:25-35; Lk. 21:12-19; Jn. 12:20-28; 2 Tim 1:8; 2 Tim. 2:3; Heb. 10:32-38; 1 Pet. 4:12-19; Rev. 12:11.

Examples of Suffering: Acts 4:1-22; Acts 5:17-42; Acts 6:8-7:60; Acts 8:1-3; Acts 9:16; Acts 12:1-5; Acts 13:42-52; Acts 14:1-7; Acts 14:19,20; Acts 16:19-34; Acts 17:1-9; Acts 18:9-17; Acts 19:23-41; Acts 20:18-31; Acts 21:10-14; Acts 21:27-36; 1 Cor. 4:8-13; 2 Cor. 6:3-10; 2 Cor. 11:22-33; Gal. 6:17; Phil. 1:12-26; Phil. 1:29,30; Phil. 4:10-19; 1 Thess. 1:6-10; 1 Thess. 2:13-16.

PRINCIPLE #2-CHRIST CENTERED WITNESS

Books to Read:

Bailey, Faith Coxe. Adoniram Judson. Chicago, IL: Moody Press, 1955.

Blaiklock, E.M., Tr. The Practice of the Presence of God. London, England: Hodder and Stoughton, 1981.

F.J. Huegel. Reigning with Christ. Minneapolis, MN: Dimension Books, 1963.

Jones, E. Stanley. The Christ of the Indian Road. New York, NY: Abingdon Press, 1925.

Jones, E. Stanley. The Christ of the Mount. Nashville, TN: Abingdon Books, 1931.

Tozer, A.W. The Pursuit of God. Wheaton, IL: Tyndale House Publishers, 1948.

Tozer, A.W. Wingspread: Albert B. Simpson - A Study in Spiritual Altitude. Camp Hill, PA: Christian Publications, Inc., 1958.

Scriptures to Read:

The Good News is Jesus: Jn. 12:20-33; Jn. 17:3; Acts 19:13; 1 Cor. 1:23; 2 Cor. 1:18-20; 2 Cor. 4:4-6; 2 Cor. 11:4; Gal. 2:20; Eph. 3:8; Phil. 1:12-18.

The Gospel of Christ: Mk. 1:1; Acts 17:18; Rom. 1:9; Rom. 15:19; Rom. 16:25; 1 Cor. 2:1-5; 1 Cor. 9:12; 2 Cor. 9:13; 2 Cor. 10:4; Gal. 1:7; Phil. 1:27; 1 Thess. 3:2; 2 Thess. 1:8; 2 Tim. 2:8.

Bringing Men to Jesus: Mt. 4:19; Mt. 11:28-30; Mt. 19:14; Mt. 19:21; Mk. 1:17; Mk. 8:34; Mk. 10:14; Mk. 10:21; Lk. 5:31,32; Lk. 9:23; Lk. 18:16; Lk. 18:22; Lk. 19:9,10; Jn. 1:37-39; Jn. 1:43-51; Jn. 4:39-42; Jn. 5:39,40; Jn. 6:37-40; Jn. 7:37-39; Jn. 12:20,21.

PRINCIPLE #3-RELATE YOUR EXPERIENCE

Books to Read:

Jones, E. Stanley. Christ at the Round Table. New York, NY: Abingdon Press, 1928.

McDowell, Josh. Evidence that Demands a Verdict. Campus Crusade for Christ, 1972. Chapter 12 The Uniqueness of the Christian Experience.

Scriptures to Read: Ps. 66:16; Ps. 71:15; Isa. 43:10; Isa. 63:7; Mk. 5:18-19; Lk. 7:20-23; Jn. 1:15; Jn. 4:29; Jn. 9:13-34; Jn. 15:26,27; Acts 1:8; Acts 4:20; Acts 4:33; Acts 5:32; Acts 26:22; 2 Cor. 1:4; 2 Tim. 1:8; 2 Pet. 1:16-18; 1 Jn. 1:1-4; Rev. 12:11.

PRINCIPLE #4-OFFER THE KINGDOM

Books to Read:

Boice, James Montgomery. The Sermon on the Mount. Grand Rapids, MI: Zondervan Publishing House, 1972.

Chambers, Oswald. The Studies in the Sermon on The Mount. Basingstoke, Hants, United Kingdom: Oswald Chambers Publication Association, 1960.

Jones, E. Stanley. The Unshakable Kingdom and the Unchanging Person. Nashville, TN: Abingdon Press, 1972.

Ladd, George Eldon. The Gospel of the Kingdom. Grand Rapids, MI: Wm. B. Erdmans Publishing Company, 1959.

Stott, John R.W. Christian Counter-Culture: The Message of the Sermon on the Mount. Downers Grove, IL: InterVarsity Press, 1978.

Scriptures to Read: Mt. 3:2; Mt. 4:17; Mt. 4:23,24; Mt. 5:3; Mt. 5:10; Mt. 5:17-20; Mt. 6:9-15; Mt. 6:25-34; Mt. 7:18-23; Mt. 9:35; Mt. 10:7,8; Mt. 11:11,12; Mt. 12:28; Mt. 13:11; Mt. 13:19-23; Mt. 13:24-30; Mt. 13:36-43; Mt. 13:31; Mt. 31:33; Mt. 13:44; Mt. 13:45,46; Mt. 13:47-50; Mt. 13:52; Mt. 16:19; Mt. 18:1-6; Mt. 18:21-35; Mt. 19:14; Mt. 19:16-24; Mt. 20:1-6; Mt. 20:21; Mt. 21:28-32; Mt. 21:33-43; Mt. 22:2-14; Mt. 23:13; Mt. 24:14; Mt. 25:1-13; Mt. 25:31-46; Mk. 1:15; Mk. 4:26-29; Mk. 4:30-32; Mk. 9:1; Mk. 9:32-48; Mk. 10:13-16; Mk. 10:17-25; Mk. 10:28-34; Mk. 12:28-34; Mk. 14:25; Lk. 4:43; Lk. 7:28; Lk. 8:1; Lk. 9:1-6; Lk. 9:11; Lk. 9:57-62; Lk. 10:9-11; Lk. 11:17-20; Lk. 12:16-34; Lk. 13:18-21; Lk. 13:23-30; Lk. 14:15-24; Lk. 16:16; Lk. 16:20; Lk. 17:20,21; Lk. 18:15,16; Lk. 18:18-25; Lk. 18:29; Lk. 19:11-26; Lk. 22:24-30; Jn. 3:3; Acts 1:3; Acts 8:12; Acts 14:22; Acts 19:8; Acts 28:23; Acts 28:31; Rom. 14:7; 1 Cor. 4:20; 1 Cor. 6:9; 2 Thess. 1:5; Heb. 12:28; Jas. 2:5.

PRINCIPLE #5-SEIZE THE INITIATIVE

Books to Read:

Horne, Herman Harrell. Teaching Techniques of Jesus. Grand Rapids, MI: Kregel Publications, 1974.

Scriptures to Read:

Jesus' use of questions: Mt. 5:13; Mt. 5:46,47; Mt. 6:25-34; Mt. 7:1-6; Mt. 7:7-12; Mt. 7:15-20; Mt. 9:1-7; Mt. 11:7-9; Mt. 11:16-19; Mt. 12:1-8; Mt. 12:9-14; Mt. 12:22-32; Mt. 12:46-50; Mt. 16:13-20; Mt. 21:23-27; Mt. 21:28-32; Mt. 22:41-46; Mk. 2:23-28; Mk. 3:1-6; Mk. 3:22-30; Mk. 8:27-30; Mk. 10:1-12; Mk. 10:17-22; Mk. 10:46-52; Lk. 5:17-26; Lk. 6:1-5; Lk. 6:6-11; Lk. 9:18-22; Lk. 14:1-6; Jn. 1:37-39; Jn. 3:1-21; Jn. 4:7-26; Jn. 4:31,32; Jn. 5:1-15.

Jesus' use of occasion: Mt. 8:5-13; Mt. 8:18-22; Mt. 8:23-27; Mt. 9:1-7; Mt. 12:1-13; Mt. 12:46-50; Mt. 15:1-20; Mt. 17:14-23; Mt. 19:16-30; Mk. 7:24-30; Mk. 9:14-29; Mk. 11:12-26; Lk. 7:36-50; Lk. 10:38-42; Lk. 13:1-9; Lk. 14:1-14; Lk. 14:15-24; Lk. 15:1-7; Lk. 21:1-5; Jn. 3:1-21; Jn. 4:1-26; Jn 4:31-38; Jn. 6:25-59; Jn. 13:3-17.

Invitation: Dt. 4:29; 2 Chron. 14:4; Isa. 1:18,19; Isa. 55:1-7; Isa. 65:1; Isa. 65:10; Jer. 29:11-14, Hos. 5:15; Amos 5:4; Mt. 5:3; Mt. 5:6; Mt. 11:28-30; Mt. 19:14; Mt. 19:21; Mk. 1:17; Mk. 2:17; Mk. 8:34; Mk. 10:14; Mk. 10:21; Lk. 5:31,32; Lk. 9:23; Lk. 19:16; Lk. 18:22; Lk. 19:9,10; Jn. 1:11,12; Jn. 1:37-39; Jn. 1:43-51; Jn. 3:10-21; Jn. 4:1-26; Jn. 4:39-42; Jn. 5:39,40; Jn. 6:37-40; Jn. 7:37-39; 2 Cor. 5:11-21; 2 Cor. 6:1-3; Col. 4:2-6; Heb. 3:7-11; Heb. 3:15; Heb. 4:7; Rev. 22:17.

PRINCIPLE #6-SOW THE WORD

Books to Read:

Chambers, Oswald. Workmen of God. Ft. Washington, PA: Christian Literature Crusade, 1937.

Smith, Oswald J. The Passion for Souls. Toronto, Canada: Lakeland, 1983.

Scriptures to Read: Dt. 8:3; Dt. 11:18-20; Dt. 17:19; Ps. 1:1-6; Ps. 19:7; Ps. 119:40; Ps. 126:5,6; Isa. 40:8; Isa. 55:8-11; Ez. 37:3-10; Jer. 5:14; Jer. 23:29; Josh. 1:8; Mt. 4:4; Mt. 5:18; Mt. 13:1-9; Mt. 13:18-23; Mt. 24:35; Mk. 4:3-20; Mk. 13:31; Lk. 4:4; Lk. 21:23; Acts 17:11; Acts 20:26,27; Rom. 1:16; Rom. 10:8; Rom. 10:17; Eph. 6:17; Col. 3:16; 2 Tim. 3:16,17; 2 Tim. 4:2; Heb. 4:12; 1 Pet. 1:25; 1 Pet. 2:2; 2 Pet. 1:21.

PRINCIPLE #7-THE FLAME OF ZEAL

Books to Read:

Drummond, Lewis A. Charles Grandison Finney and the Birth of Modern Evangelism. London, England: Hodder and Stoughton, 1983.

Edman, V. Raymond. Finney Lives On. Minneapolis, MN: Bethany Fellowship, Inc., 1951.

Edwards, Jonathan. The Life and Diary of David Brainerd. Chicago, IL: Moody Press, 1949.

Goforth, Rosalind. Jonathan Goforth. Minneapolis, MN: Bethany House Publishers, 1986.

Meyer, F.B. Elijah and the Secret of His Power. Chicago, IL: Moody Press, 1976.

Miller, Basil. Charles Finney. Minneapolis, MN: Bethany House Publishers, 1941.

Pratney, Winkie. Revival - Principles to Change the World. Springdale, PA: Whitaker House, 1983.

Ravenhill, Leonard. Revival God's Way. Minneapolis, MN: Bethany House Publishers, 1983.

Ravenhill, Leonard. Why Revival Tarries. Minneapolis, MN: Bethany House Publishers, 1959.

Scriptures to Read: Num. 25:6-13; Ps. 69:6-12; Ps 119:139; Ps. 126:5,6; S.S. 8:6; Pr. 23:17; Isa. 9:7; Isa. 42:13; Jer. 20:9; Jn. 2:13-17; Acts 20:19; Acts 20:31; Rom. 9:1-3; Rom. 12:11; 1 Cor. 9:15-18; 2 Cor. 2:4; 2 Cor. 8:17; 2 Cor. 9:2; Phil. 3:18; Col. 1:28,29; 1 Thess. 2:7-9; 2 Tim. 1:6,7; Heb. 5:7.

PRINCIPLE #8-FAITH

Books to Read:

McGaw, Francis. John Hyde. Minneapolis, MN: Bethany House Publishers, 1970.

Miller, Basil. George Müller. Minneapolis, MN: Bethany House Publishers, 1941.

Steer, Roger. George Müller Delighted in God. London, England: Hodder and Stoughton, 1975.

Taylor, Howard and Geraldine Taylor. Hudson Taylor's Spiritual Secret. Grand Rapids, MI: Discovery House Publishers, 1990. Taylor, Howard and Geraldine Taylor. Biography of James Hudson Taylor. London, England: Hodder and Stoughton, 1965.

Wimber, John. Power Evangelism. San Francisco, CA: Harper and Row, Publishers, 1986.

Scriptures to Read:

Old Testament examples of faith: Gen. 12:1-5; Gen. 32:22-32; Ex. 10:1-29; Ex. 11:1-10; Ex. 12:1-51; Ex. 13:1-22; Ex. 14:1-31; Num. 13:26-14:38; Josh. 1:1-18; Josh. 3:14-17; Josh. 5:13-6:20; 1 Ki. 17:1; 1 Ki. 17:70-16; 1 Ki. 17:17-24; 1 Ki. 18:16-40; 1 Ki. 18:31-46; 2 Ki. 2:1-14; 2 Ki. 2:19-22; 2 Ki. 4:1-7; 2 Ki. 4:8-37; 2 Ki. 4:38-41; 2 Ki. 4:42-44; 2 Ki. 5:1-14; 2 Ki. 6:1-7; 2 Ki. 6:8-23; 2 Ki. 6:24-7:20; 2 Ki. 8:1-6; 2 Ki. 13:14-19; Isa. 7:9-14.

New Testament examples of faith: Mt. 8:1-4; Mt. 8:5-13; Mt. 9:1-8; Mt. 9:18-26; Mt. 9:27-30; Mt. 13:58; Mt. 14:25-31; Mt. 15:21-28; Mk. 1:40-44; Mk. 2:3-12; Mk. 5:22-43; Mk. 7:24-30; Lk. 5:12-14; Lk. 5:18-26; Lk. 8:41-46; Acts 3:1-8; Acts 3:16; Acts 4:31; Acts 14:8-10; Acts 27:13-26.

New Testament teaching on faith: Mt. 7:7-8; Mt. 17:14-19; Mt. 21:18-22; Mk. 9:14-28; Mk. 11:12-14 & 20-24; Lk. 9:37-42; Jn. 14:11-14; Jn. 15:7,8; Jn. 15:15,16; Jn. 16:24; Heb. 11:1-39.

PRINCIPLE #9-LOVE

Books to Read:

Aldrich, Joseph, C. Life-Style Evangelism. Portland, OR: Multnomah Press, 1978.

Gundry, Stanley N. Love Them In: The Life and Theology of D.L. Moody. Grand Rapids, MI: Baker Book House, 1976.

Marsh, Charles. Love Will Find A Way. Bromley, Kent, England: OM Publishing, 1991.

Peck, Ira. The Life and Words of St. Francis of Assisi. New York, NY: Scholastic Book Services, 1973.

Verwer, George. Revolution of Love and Balance. Kent, England: STL Books, 1977

Scriptures to Read: Mt. 5:43-47; Mt. 6:14,15; Mt. 19:19; Mt. 22:37-39; Mk. 12:30,31; Lk. 6:27-35; Jn. 13:1; Jn. 13:34,35; Jn. 15:12,13; Jn. 15:17; Rom. 5:5-8; Rom. 14:15; 1 Cor. 13:1-13; 1 Cor. 16:14; Gal. 5:22; Eph. 4:2; Eph. 5:2; Phil. 2:1-4; Col. 3:12-14; 1 Thess. 3:12; 1 Thess. 5:8; 1 Tim. 6:11; 2 Tim. 1:7; Jas. 2:12,13; Jas. 4:11,12; 1 Pet. 1:22; 1 Jn. 2:7-11; 1 Jn. 3:11-23; 1 Jn. 4:7-21.

PRINCIPLE #10-ADAPT TO YOUR CULTURE

Books to Read:

Brewster, E. Thomas and Elizabeth S. Brewster. Language Acquisition Made Practical. Pasadena, CA: Lingua House, 1976.

Goble, Phil and Salim Munayer. New Creation Book for Muslims. Pasadena, CA: Mandate Press, 1989.

Griffith, Tom. Sound the Alarm from Saudi Arabia. Seattle, WA: HMS, 1981.

Hiebert, Paul G. Anthropological Insights for Missionaries. Grand Rapids, MI: Baker Book House, 1985.

McCurry, Don M. Ed. The Gospel in Islam: A Compendium. Monrovia, CA: Marc Publishing, 1979.

Maalouf, Amin. The Crusades through Arab Eyes. Cairo, Egypt: The American University in Cairo Press, 1990.

Parshall, Phil. New Paths in Muslim Evangelism. Grand Rapids, MI: Baker Book House.

Scriptures to Read: Ez. 3:4-6; Jn. 4:6-26 (esp. 19-24); Acts 11:1-18; Acts 15:1-19; Acts 17:15-34; 1 Cor. 9:19-23; Gal. 2:11-21; Phil. 2:5-11; Titus 1:10-14.

PRINCIPLE #11-MEDIATE FOR YOUR PEOPLE

Books to Read:

Bounds, E.M. The Complete Works of E.M. Bounds. Grand Rapids, MI: Baker Book House,1990

Gordon, S.D. Quiet Talks on Prayer. Grand Rapids, MI: Baker Book House, 1980.

MacNutt, Francis. Healing. London, England: Hodder and Houghton, 1988.

Moody, D.L. Prevailing Prayer. Chicago, IL: Moody Press.

Murray, Andrew. With Christ in the School of Prayer. Springdale, PA: Whitaker House, 1981.

Rice, John R. Prayer - Asking and Receiving. Murfreesboro, TN: Sword of the Lord Publishers, 1942.

Wimber, John. Power Healing. San Francisco, CA: HarperSanFrancisco, 1987.

Scriptures to Read: Gen. 12:3; Gen. 18:16-33; Gen. 20:1-18; 1 Sam. 12:23; Isa. 59:16; Ez. 22:30,31; Mt. 10:1; Mt. 10:5-8; Mk. 9:15-29; Lk. 9:1-6; Lk. 10:1-9; Acts 2:43; Acts 4:29-33; Acts 5:12; Acts 6:8; Acts 8:6; Acts 8:13; Acts 14:3; Acts 15:12; Rom. 15:19; 1 Cor. 2:4,5; 1 Cor. 4:19,20; 2 Cor. 12:12; 1 Thess. 1:5; 1 Pet. 2:9; Rev. 1:6; Rev. 5:10.

PRINCIPLE #12- EXEMPLIFY YOUR MESSAGE

Books to Read:

Eims, Leroy. The Lost Art of Disciple Making. Grand Rapids, MI: Zondervan Publishing House, 1978.

Foster, Robert D. The Navigator. Colorado Springs, CO: NavPress, 1983.

Henrichsen, Walter A. Disciples are Made Not Born. Wheaton, IL: Victor Books, 1974.

Skinner, Betty Lee. Daws. Colorado Springs, CO: NavPress, 1974.

Scriptures to Read: 1 Sam. 17:1-50; 2 Sam. 21:15-22; Mt. 4:19; Mt. 10:24,25; Lk. 6:40; Jn. 12:26; Jn. 13:13-16; Acts 17:34; 1 Cor. 4:16,17; 1 Cor. 11:1,2; Phil. 3:17; Phil. 4:19; 1 Thess. 1:5-7; 1 Thess. 2:2,7-12&14; 2 Thess. 3:7-10; 1 Tim. 4:12; 2 Tim. 1:13; 2 Tim. 2:2; Titus 2:7; Heb. 6:12; Heb. 13:7; 1 Pet. 2:21.

-- Bob Cunningham Reply to bob[at]trainingmagic.com