MARCH 11, 2024 / ANTHONY / 0 COMMENTS

Every year I participate in a Medical Campaign in the Madre de Dios region of Peru. This year our team of 30 consisted of two physicians, four nurses, three dentists, a paramedic (yours truly), and several non-medical supportive personnel. Click here for a basic breakdown of the mission.

February 26^th-March 2^nd

7 days

6 villages

1 city

250-ish miles of river

Multiple days of rain

Over 300 patients

49 confessed Christ as Savior

1 Great God

Travel Journal, 139

Dare I pick a theme for this year’s medical campaign in Peru? I go back every year and every year presents its own special challenges. One year, political unrest delayed our visit to these far reaches of the Peruvian jungle. Another year, several team members became heat-exhausted. Once we had to use two boats just to get where we were going.

This year?

Water.

It could hardly be ignored. It was everywhere. In every village.

The tiny village of Tipishka sits lower on the banks of the Las Piedras than any other village we visited. Smiling faces poked through the trees, watching our boat park on the muddy swollen banks. We laid boards down onto the mud trying to not lose our shoes in the mire. It rained off and on. The whole village looked like the wooden structures grew spontaneously out of a swampy lake. Children carried tables and chairs to our clinic site through knee deep puddles. Nobody wore shoes. Feet slipped. The river rushed uncomfortably and quickly past. Staying dry in the jungle is nearly impossible—and more so in Tipishka.

We filter our own water on this trip. So while the clinic sees patients, our other team mates find water sources, filters, and keeps everyone hydrated. The water situation quickly became a problem. Tipishka has two water sources: the stream that runs into the river, and the river proper. The village uses the stream for their water source. But as we filtered the water, our system didn’t seem to do the job. Only two of us ended up with a belly full of the bad stuff. We switched to filtering the river water and had better results. But not before I ended up on a 5-day course of antibiotics.

It seems that there’s, “water, water, everywhere, nor any drop to drink.”

In the weeks leading up to our campaign, each of us checked our phones and weather apps for a weather update, like an anxious fisherman checking his bobber. Rain, every day. Unrelenting Peruvian rain. Heavy clouds hung over Puerto Maldonado when our flight landed. And we saw the sun sparingly throughout the week of the campaign. The water rose in the streets of the city as we prepped for the trip. We organized camping equipment, clinic gear, and medications all to the soundtrack of heavy rains pummeling metal roofs.

It had been raining so much that the boat drivers had real concerns. Our team was taking an awful risk getting on a boat with the river so high. Our final destination was Monte Salvado, nearly 250 miles on the Las Piedras River—the jungle. The locals had never seen the river any higher. And it made travel slow, tedious, and difficult.

But as Chesterton says, “an inconvenience is only an adventure wrongly considered.” The medical team traveled up the river, treated patients, spoke the truth of Christ, and cared for hearts and souls. Obstacles and inconveniences are but adventure-fodder to the Savior of Souls and Creator of Water.

Although it can be difficult to remember.

The Holy Scriptures are flooded (ehem) with references to the Water of Life. David writes that we are to be like a tree planted by streams of water. God has been in the business of quenching our thirst forever. He gave water out of the rock for the thirsting Hebrews. There’s streams of God’s glory and love in the deserts of Isaiah 35. And a woman at a well, trying to mind her own business, gets interrupted by Jesus himself. He tells her that he has a water that will well up like a spring of eternal life—never to be thirsty again. Our Blessed Savior died and water and blood seeped out of his wounded side. By it we are healed. And we are now buried with him in the likeness of his death upon baptism in water.

Not only will the water in Tipishka not eternally satisfy your thirst, it will also make you sick. The water there may even kill you if you’re not used to it.

There’s better water to be had.

The people in Tipishka, and all the other villages we visited, got a taste of this water. It’s “…the river of the water of life, clear as crystal, flowing from the throne of God and of the Lamb down the middle of the city’s main street…there will no longer be any curse…[we] will see his face, and his name will be on [our] foreheads. Night will be no more…” (Rev 22)

anthony forrest

Follow along for more to come on the 2024 Medical Campaign in Peru. And click here for even more stories of my work in Peru.

• Used with permission. Post was written by Anthony Forrest.

FEBRUARY 22, 2024 / ANTHONY / 0 COMMENTS

Travel Journal, 138

Summary:

Once a year I travel to Peru to work with local missionaries on a Medical Campaign in the jungle. We spend several days prepping, then six days providing medical care and speaking the truth of the Gospel to the people along the Las Piedras River in southeastern Peru.

Where are we going?

To put it frankly? Off the map. Our team will be traveling along the Las Piedras River for 6 days. We will take a long canoe-like boat roughly 250 miles up the river to the village of Monte Salvado, which boarders the Madre de Dios Territorial Reserve. This reserve is kind of a mix of national park/natur preserve/tribal reservation. It is home to a couple of uncontacted people groups, one of which is the Maschco Piro. The people along the river are part of the Yine tribe. Their primary language is Yine, but most do speak Spanish.

What are we doing?

The team will set up a mobile clinic and treat patients. And we will do that in seven villages on the way back to Puerto Maldonado. During this time, our evangelism team as well as the local missionaries preach, disciple, and distribute Gospel materials.

Prep days:

An important prerequisite for setting up mobile clinics in the jungle is the preparation. And that starts months in advance with finding the right teammates. God has blessed us with a solid team of physicians, nurses, physical therapists, dentists and techs, paramedics, and support members. This year, it’s looking like we’ll have around 20 people from all over the States and Peru. Gear and medication prep begins when we land in Puerto Maldonado. We will spend a couple of days organizing medication, camping gear, food, and other equipment. It all gets loaded up into a long boat and our trip begins.

The Goal:

Obviously we’re here to provide much needed medical care. It is very difficult and often cost prohibitive for these people to get healthcare. But as we are treating bodies, we are also treating souls. Our goal is to spread the Good News of Christ to a people in great need. While caring for them we are pointing them to the Great Physician.

Duration:

I will be leaving on Thursday, the 22^nd of February and arrive in Puerto Maldonado on Friday morning. The first couple of days being prep, we will leave for the jungle on Monday the 26^th. I will be back in the States on the 4^thof March.

How can I get involved?

Pray. Please consider praying for and during the medical campaign. You might think, “oh I should send money or maybe even get some training and go.” And those are certainly things that can be done. But prayer is the most important work. And prayer not just something to help with the work.

Prayer IS the work. It is the means by which we worship God. Prayer brings us before Him. It unifies all of Christianity. It is a mystery of supernatural goodness that cannot be ignored. If you want to be involved in the 2024 Peru Medical Campaign, please pray.

anthony forrest

Used with permission. Originally posted here: http://www.anthonyforrestwrites.com/2024/02/22/peru-medical-trip-fact-sheet/

Here are some key takeaways from Matt Jones’ book https://a.co/d/9ltSdze

What if you grew up looking significantly different from literally every person around you? Not only did you have a distinct look, but you had a very different set of values, spoke a unique language at home, traveled frequently, moved to various cities/villages, and talked of spiritual realities that seemed totally foreign. If that describes you, you might be a missionary kid. Missionary kids face a number of challenges that monocultural people are not even aware of. Jones points out that in a small community, nearly everyone has lived there for years if not decades. Nearly everyone shares cultural values and assumes that they all understand each other. Visiting MKs might look like average kids in small-town America, but are in a sense, a mix of two different cultures, and therefore are a subset of TCKs or Third-culture kids. Unfortunately, MKs often feel that they got the short end of the stick, because they have to leave their grandparents to go overseas, or they have to leave their pets and friends when they go back to their passport country (usually their parents’ home). Imagine a teen Mk knowing that in just a few short years they will have to leave everything they have known, including family and language, to return to their passport country for education or employment. That could be quite a time bomb. My purpose in reading this book is to better understand my own children, MKs themselves, and be better able to minister to them.

Dr Matt Jones, a friend of mine, gave some poignant truths: “MKs desperately need Christ-honoring relationships, but the MK experience is often cluttered with barriers that hinder the creation of those good, healthy relationships. On the surface these barriers might seem insignificant, but they quietly shape the way an MK sees the world, themselves, and others around them.” He points out three barriers to deep relationships: 1. “Looking and Sounding Different Can Make Life Hard 2. Leaving Is Inevitable. 3. MKs are Generally Viewed as Wealthy and Privileged.” (On their field) I would unfortunately have to agree that I have often overlooked the difficulties my kids (and other MKs) face. I have not been sensitive to their plight. I have sometimes thought that my own children’s difficulties were lesser because they were born here. This is not to say that MKs are “disadvantaged” but that they face challenges that many young people never have even considered. Jones states “An unfortunate truth in the world of missions is that parents, missions organizations, and supporting churches predominantly treat the rigorous challenges of MK life — especially those associated with high mobility, transitions, and repatriation — much like heart disease. If there are no obvious problems on the surface, we just ignore them.”

Application: I want to be more sensitive to my children’s difficulties and challenges. I will purposefully invest in their lives and strive to have open, honest conversations as a family at least once a week.

One of the main difficulties for MKs is the life of transitions. Jones says “When we talk about MK transitions, we are referring to a lot more than just returning for college or work after high school graduation. We are also including all the back and forth that fills the first two decades of most MKs’ lives.” He shares with us five different phases 1. “Engaged and Involved – This is when life is normal and consistent for an MK. They know their routines, and they know what to say and do in their current culture. 2. Leaving – As soon as an MK becomes aware of an upcoming change in location, they have entered into the second phase of transition — the Leaving phase. 3. Transit – Your MK enters this phase the moment you get into the car or airplane to move geographically from one place to another. At this point in time, all the normalcy and consistency of life gets thrown out the window and is replaced by chaos and uncertainty. 4. Entering – Once they have landed in the new place, your MK is entering the fourth phase and is looking for ways to fit in and understand their new circumstances. Nothing is normal. Nothing is familiar. Nothing is consistent. 5. Re-Engaged – When your MK has begun putting down roots, making friends, and learning routines, and they have become active in a local church, they are finally entering the fifth stage of transition. This is where they are getting plugged into life and start feeling like they belong.”

One of the things that I love about this book is that Jones doesn’t just note problems, like some sort of clinical psychologist. He gives solid, concrete, Biblical answers. He points out that MKs, like many Christians in the past, are vividly aware of their status as pilgrims and aliens in this world. He leads us as parents, pastors, and missionaries to help MKs learn that their identity is in Christ. He directs us to several passages in 1 Peter, as well as some in the Psalms and Romans, amongst many others, in order to help MKs have a Biblical perspective on their lives.

Application: As I direct the South American MK camp in Lima in a few months, I look forward to putting many of these things into practice. I want to minister first and foremost to my own children, by understanding their issues. I want to be measurably more kind, compassionate, and patient with my kids.

If you were asked to name some serious sins, you would probably think of things like murder, rape, or adultery. Those are all serious sins. Yet you and I would quite possibly overlook a number of “smaller” sins, which, coincidentally, happen to be some that we commit on a somewhat frequent basis. Well-known author Jerry Bridges brings us a hard-hitting work which one described as the most convicting book he has read, other than the Bible. Bridges states “ …conservative evangelicals may have become so preoccupied with some of the major sins of society around us that we have lost sight of the need to deal with our own more ‘refined’ or subtle sins.” Bridges starts, as is customary for him, with the Gospel. He reminds us “Every true believer has been separated or set apart by God for God. Paul, in one place, described our Lord Jesus Christ as the One who gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession who are zealous for good works (see Titus 2:14).”

I love how the author brings together a number of passages to remind us of our identity. We must know who we are. When we remember our identity, it will change our activity. “Paul begins his first letter to the Corinthian church by addressing them as ‘those sanctified [set apart by God] in Christ Jesus, called to be saints [set-apart ones].’ Then he spends the remainder of his letter vigorously exhorting them to act like saints.”

Application: I far too often forget that I am already a saint. I forget that I am called out, set apart, separated from sin, and separated to God.

Bridges goes on to speak of numerous “respectable sins”: 

• Ungodliness
• Anxiety and Frustration
• Discontentment
• Unthankfulness
• Pride
• Selfishness
• Lack of Self-Control
• Impatience and Irritability
• Anger
• The Weeds of Anger
• Judgmentalism
• Envy, Jealousy, and Related Sins
• Sins of the Tongue
• Worldliness

He explains that the first of these is what he considers to be the root. He defines ungodliness as “living one’s everyday life with little or no thought of God, or of God’s will, or of God’s glory, or of one’s dependence on God.” Bridges identifies another serious yet hidden sin including four types of pride, and they are all hideous. However, the goal of this book is not mere reformation. He says “The goal of this study is to know God’s heart and character in a way that leads to transformation from the inside out.” I love that, because I want to change, and that is the only way. 

Application: I would hate to be considered an ungodly person, but if Bridges is right, I often fall into that category. Bridges himself shares the practical steps to dismantling the “respectable sins”. I am resolved to do the same:

• Applying the gospel
• Depending upon the Holy Spirit
• Taking personal responsibility
• Identifying specific sins
• Memorizing/applying Scriptures
• Cultivating an active prayer life
• Welcoming accountability with other believers

Thinking about Psalms 1, 19, and 119

How many of us are sincere enough to say “I want to be happy”? Is there someone who would say “I don’t want to be happy, I want to be sad. Every day, I desire nothing but sadness”? Of course not! Everyone wants to be happy, and we even wish it on others: “Merry Christmas, Happy New Year”!

These psalms are not talking about hoping for temporary happiness. It is not like the Peruvian Cusqueños, who could say “Cienciano (their team) won the cup”. We are searching for a deeper and more lasting happiness. 

Many times we lie to ourselves when we say things like “I can be happy, or I can follow God”, or  “It really is a sacrifice, but I must follow God”. We often convince ourselves that a good Christian isn’t really happy, but is merely trudging through life. I believe that the reason is this: We look for happiness in the wrong places. Psalm One teaches us this amazing principle: If I want to be happy, there are things I must seek, and things I have to reject.

To be happy, there are certain things you have to reject. What must I reject? Firstly, reject the advice of bad people. i.e. “Just listen to your heart”, “do what you want”, “you have to love yourself before you can love others”, “You don’t have to be so radical, always talking about God and the Bible”. 

Secondly, reject the influence of sinners. For instance: a man who works in a factory, and everyone else goes for a beer. He tells them “I am not going” and they answer “Oh, you are a Christian, you cannot have any fun”. He may reply “I am not avoiding the bar because of some set of rules, but because the Bible says to be happy I should avoid certain influences.”

    Thirdly, reject a wicked lifestyle. Why? The mocker not only rejects God but mocks God. Does this mean I should separate myself from every sinner? Biblically speaking, do I have to get away from the world? No! but I must not be influenced by the world.

But this is not all. There’s something I have to actively do. I not only reject worldly influences. To be happy, there are certain things I have to choose. I must choose to feast on God’s Word. 

How do I do that? I meditate on the Word of God. This is not like an Eastern meditation, emptying of the mind. Meditate here means “to murmur or whisper”. 

The phrase “day and night” could be understood as “all day” but it is certainly not less than twice a day. You might say “Do you sit reading the Bible all day?” No, but if I want to be happy, I will read and meditate on the Word of God. Many might see this as rather extreme. Perhaps some wonder if it is actually worth all the effort. What is the result? If you choose these things (according to verse three) you will not be shaken. This is not talking about the prosperity gospel. Let us not imagine that being a believer your wife will always be faithful, you will never pop your tire, and you will be able to easily pay all your bills. 

    Difficulties will come, but when one obeys these verses, he will remain happy and prosperous. The phrase “Streams of water” (verse 4) can be translated as “irrigation canal”. This means that you, like that tree, will always have access to life-giving water. 

You say “But what about worldly people? They have so much money, seem happy, and apparently, they get along fine while rejecting God?”

If you think about Tiger Woods, you see that he had all the money in the world, but his personal life was a mess (which was only later revealed) and it often is so for the rich. Even if the world is happy, it is only for a short time. “Why is that?” you might ask. The Bible teaches: He who does not follow God’s advice will not be happy. How do we know that? The wicked man will disappear according to verse four. Additionally, when God’s people assemble, the unrighteous will be excluded (verse five)

Why is this? Because God knows who are his, and who are the worldly. 

How can we make an application of these truths? Many have no plan for Biblical reading. If I fail to plan, I plan to fail. You and I must have a plan for searching the Scriptures

I will pray before reading the Bible: Lord I want to understand and delight myself in your Word. When I finish reading the Bible or listening to a sermon, I will pray: Lord, help me meditate. Drive this truth deep into my heart. I will comment about my prayer in my Bible journal in order to keep me accountable. 

I will move on very quickly since I used so much space to talk about Psalm 1. The verbs in Psalm 19 that stood out to me the most are those that describe the “law of the LORD”. The law of the LORD is perfect, revives, me, is sure, makes me wise, rejoices my heart, enlightens my eyes, etc. Perhaps some would divide this Psalm into two parts: general revelation and special revelation. I believe that the main point is summarized at the end: let my words and thoughts please the Lord. 

According to my count, the word “delight” appears 10 times in the ESV version of Psalm 119. Most of these occasions are speaking of the delight that a believer has in the Word and ways of the Lord. Too many times I act as if reading the Word were a drudgery or a duty. Too often I think of God’s commands as monotonous, boring, or grievous. Unfortunately, I cannot simply flip a switch and cause that to change. There are several things that I can do. I will pray that God allows me to see wondrous things out of His law (119:18). I will examine myself for any sin that is keeping me from delighting in the Lord (verse 22). I will keep my way pure by guarding His Word in my heart (verses 9-11). I will meditate on his precepts (verse 15). I will remember that his affliction keeps me from going astray (verse 67). I will praise the Lord as He grows my delight in Him (verse 108). 

by Kevin DeYoung and Greg Gilbert, Crossway, 2011. 288 pp. (using Scribd app.)

DeYoung and Gilbert have embarked on a journey that could be considered fraught with peril. They have attempted to not only define what the church’s mission is, but to explore at length how that mission plays out in the everyday life of the broader church, and in some sense, the individual believer’s as well. These topics are delicate enough in some circles, but the authors forge onward by specifically focusing on social justice. An interesting dynamic is that DeYoung is a RCA minister and teacher, while Gilbert is a Southern Baptist pastor. 

The book begins with this quote “if you’ve been involved in a church, you’ve probably wondered from time to time, ‘What are we trying to accomplish anyway?’”(15) . The authors have done their best to answer this under three major headings; understanding our mission (approx. 66 pages), understanding our categories (approx. 136 pages), and understanding what we do and why we do it (approx. 44 pages). You can see what information the authors consider the most pertinent; they spent well over half the book on the center section, which includes themes such as a “narrow” or “broad” view of the Gospel, the kingdom, social justice, and shalom. To further prove their point, they turn our attention to the book of Amos. “Amos 5 reaffirms what we’ve seen in the previous Old Testament passages. God hates injustice. But injustice must be defined on the Bible’s terms, not ours. Injustice implies a corrupted judicial system, an arbitrary legal code, and outright cruelty to the poor.” (176). They lean heavily on Biblical theology throughout their book, perhaps a little too much, considering this is not proposed as a Biblical theology text. They have closely compared the idea of the current mission of the church with the idea of kingdom in the Bible. This leads them to make connections with and ultimately define what is the Gospel in two very different ways.  One quite broad: showing the effects of the Gospel, and the other more narrowly focused on the actual good news of the Gospel. Although all true believers should be able to agree on what the Gospel is, as laid forth in 1 Corinthians 15, it is somewhat surprising that these authors coming from different backgrounds would co-author a book and include a lengthy section on the kingdom, which can be a point of contention between these two denominations. 

I really appreciated their point that the “mission” of the church can not be as broad as “loving your neighbor” or simply doing good. “The mission of the church is to go into the world and make disciples by declaring the gospel of Jesus Christ in the power of the Spirit and gathering these disciples into churches, that they might worship and obey Jesus Christ now and in eternity to the glory of God the Father.” (268) I also agree that we as Christians are not building God’s kingdom. They point out that Biblically “verbs associated with the kingdom are almost always passive (enter, receive, inherit) (21). However, their hope that these distinctions do not discourage believers from doing good works in a visible way is a point well taken. They posit: “If we want to see our brothers and sisters do more for the poor and the afflicted, we’ll go farther and be on safer ground if we use grace as our motivating principle instead of guilt.” (197). I highly recommend this book to every believer in order to more fully understand the reason we, as the church, have been put here by God on the earth. 

See here on Amazon

Book review by Bernard J. Fitzgerald

by Brandon J. O’Brien and E. Randolph Richards, IVP books, 349 pp. (Using Scribd app.)

Many people picking up this book would have a long history of church attendance, Bible study, and perhaps even theological education. Most of them would believe that they have a solid grasp on Scripture, and probably understand the majority of the Bible. I would fit into those categories, and yet I was pleasantly surprised by the careful study and deep insights this book provided me. For instance, O’Brien and Richards share an anecdote about people in Western cultures vs Eastern (Russian, specifically) who retold the story of the “prodigal”. Only 6% in the USA vs 84% in Russia mentioned the detail of the famine in the story. This is due to the fact that the Russians had a severe famine in their recent history. This illustrates how easily a Westerner can overlook certain points which may seem obvious to a person from the “majority-world”. Although I have been a missionary for 16 years in Peru South America, in a culture different from my formative years, I still found that the authors brought many new ideas into my cultural awareness.  I am certain that the authors would be happy to hear that since they stated “One of our goals in this book is to remind (or convince!) you of the crosscultural [sic] nature of biblical interpretation. We will do that by helping you become more aware of cultural differences that separate us from the foreign land of Scripture.”(12) 

The authors have divided the book into three main parts. “In part one, we discuss cultural issues that are glaring and obvious, plainly visible above the surface and therefore least likely to cause serious misunderstanding. In part two, we discuss cultural issues that are less obvious. They reside below the surface but are visible once you know to look for them. Because they are less visible, they are more shocking and more likely to cause misunderstanding. Finally, in part three, we address cultural issues that are not obvious at all. They lurk deep below the surface, often subtly hidden behind or beneath other values and assumptions. These are the most difficult to detect and, therefore, the most dangerous for interpretation” (17) The truth is that most of us who seriously read Scripture believe that we approach the sacred book with an open heart and a neutral mind. Perhaps we also need to add understanding of the culture in which this book was written.

O’Brien and Richards tackled some issues which will be of great interest to those serving overseas, or those serving minority cultures within the confines of the United States. Time is one subject which can be very tricky for those accustomed to punctuality, especially when working with people who are more focused on the relationships with people who are present. Gifts are another sensitive subject in many areas of the world where the gift can be viewed as entirely necessary and appropriate or alternatively a bribe. Riches is another theme confronted by the authors, who clearly demonstrate that Westerners (who are generally wealthy by the world’s standard) gravitate towards Bible verses on saving and stewardship, while majority world cultures (who quite often experience subsistence living) will focus on verses about God’s provision (such as Matthew 6). The authors continue by showing that the topic of gifts in relation to “patron” and “clients” can even affect a Westerner’s understanding of salvation.  “Words we usually consider particularly Christian terms-grace and faith were common parlance before Paul commandeered them. The undeserved gifts of assistance the patron offered were commonly Called charis (“grace” and “gift”). [8] The loyalty the client offered the patron in response was called pistis (“Faith” and “faithfulness”).” (216)

Finally, the book shares three ways how we as Westerners often individualize texts and perhaps apply them incorrectly, using 2 Kings 24:3 as an example. “First, Western readers tend to ignore the context.”(261)  Second, “Western readers misread the passage: we unconsciously turn the us into me.” (261) “Third, we Westerners tend to microwave this verse. That is, we fast-forward the outcome.” (263) Awareness and correction of these three issues very possibly would change our relationship with the God of the Bible. 

In conclusion, I have been teaching courses on hermeneutics and exegesis during my entire career as a missionary, yet I had not personally considered many of these examples. Although some of these points would apply more to Eastern cultures, I believe the book is valuable for every cross-cultural worker, and really every believer who wants to read the Bible with more understanding.

Amazon link – https://a.co/d/9lEyN4l

Prayer Letter – May 2023

“The ‘Gospel-destitute areas’ see us as criminal combatants, not friends (Colossians 4:2-4). We’re up against reigning principalities, religious powers, radical politicians, and recurring persecution. We get attacked from the front, from the rear, from the sides, and, yes, even from within (2 Corinthians 7:5). Sure, pray for our safety (Romans 15:30-31, 2 Thessalonians 3:2), but please don’t exert all your time there. Jesus made it clear that mission work is exceedingly unsafe, so we’re already past that hump. We’d love to avoid pain, but not at the expense of boldness; Christ must be lifted up at any cost (Philippians 1:20-21). So pour over our prayer letters (and reply once in a while). And when you pray, pray the prayer that Paul requested: that the word of the Lord would spread quickly and be glorified (2 Thessalonians 3:1). That’s the crux of the matter. That’s the reason we came.” – David Hosaflook, missionary to Albania, Gospel Meditations For Missions. 

We truly have an increasing conviction that if the Lord doesn’t build the house, they labor in vain that build it. This would certainly apply to church planting, but also to individual discipleship, personal evangelism, child rearing, and even medical campaigns. We praise the Lord for dozens of visitors over the last few months, several new families that have joined the church, a baptismal service, and a few precious souls who have been saved. The church folks did a great job with VBS, and I had the privilege to preach 14 times to about 200 at youth camp. The Lord is certainly at work here, but that is not say that there are no difficulties. We have had to confront sin several times recently, and we ourselves have challenges and weakness. 

While serving at MK camp in January, I had an MRI due to back pain, and discovered a mass inside my spine. After much investigation, we opted not to treat it in Peru. In early March we flew to Sao Paolo, where I had surgery on this lesion embedded within my spinal nerves. The doctors believed it to be a simple growth, but after an extended wait pathology reported that it was a cancerous type called ependymoma. I now have a large scar, as well as a couple of titanium screws, so you may refer to me as “iron-man” if you wish. On a more serious note, God truly blessed: had it not been for the back pain and MRI, this probably would have taken much longer (maybe too long) to discover. Kind missionary friends in Brazil helped us get this set up and took care of us in many ways. We were able to travel as a family, thanks to the generosity of Hillsdale Baptist. The surgery removed the entire tumor, and no others were visible post-op. Loren’s mother was able to join us for one week. Many church members stepped up to serve while we were gone. One member took us out to lunch and lamented that she had not really prayed for me seriously up until this point, but God used it in her life. 

Although we missed two Sundays while traveling, and I had to slow down in some of my physical activities, the Lord has kept us busy and fruitful. Our family continues building relationships through the kids’ sports activities. Loren faithfully teaches the ladies. I taught two block classes at the Bible college in Cusco, as well as preaching a church anniversary while there. I already have less back pain than I did pre-surgery. This is huge a blessing as I teach youth, as well as preach 3-4 times per week, and disciple many individuals and couples. 

Lord willing, we will have a teen outing June 3. June 12-16, I will be taking a block class. June 18, we will hold a big Father’s Day outreach at church. June 19-21, Loren and I will go to Lima for a follow-up MRI (which I will need regularly for some time). June 27-29, Mike and Hannah Martin visit. July 14-23, we will have a mission trip from the Cusco Bible College. August 6-12, we will host a medical mission campaign deep into the jungle. 

Prayer Requests: 1. Souls have been saved, and we have celebrated a baptism. 2. MRI cancer scan next month. 3. Possible pastoral candidate coming. 4. Upcoming teen outing (with unsaved visitors). 5. Loren is facing regular health struggles with Hashimoto’s and other things.   6. Joseph was very sad that his goats were killed during our travels: MK life has its trials. 

Praises: 1. Spinal surgery was successful, and I don’t currently need further treatment!     2. Initial plans for parsonage are done. 3. Multiple volunteers for the medical campaign in August. 4. I am working towards an advanced ministry degree. 5. The Mother’s day and Easter outreaches went splendidly! 6. The civil unrest and strikes in Peru are over for now. 

Grace and peace, The Fitzgerald Family

By Jayson Georges and Mark D. Baker,  InterVarsity Press, 295 pp. (Accessed on Hoopla application)

Have you ever put on a pair of colored glasses and noted that not only do a few items change color, but nearly everything is now viewed in a different hue? I suspect that will be the case for many readers of this book, especially those from the Western world, who have never noticed this Honor-shame palette with which the Bible was written. Authors Georges and Baker start by giving us some rather shocking stories to help awaken us to the reality of the “honor-shame” cultures all around us. This nomenclature “refers to collectivistic societies where the community tends to shame and exclude people who fail to meet group expectations, and reward loyal members with honor. In contrast, an ‘innocence-guilt culture’, as commonly encountered in Western, Anglo contexts, is more individualistic. It relies on conscience, justice and laws to regulate social behavior.” (Pg15) Perhaps many Western Christians will wonder why they should pay attention to this book if they are not planning on moving overseas. One main reason is that “In 1900, 82 percent of all Christians were white; by 2050, about 80 percent of all Christians will be nonwhite.”(Pg17) The authors continue by pointing out that within the US, the population has become far more culturally diverse and the dynamics of the “honor-shame” cultures must be understood in order to effectively witness and make disciples. Additionally, “People commonly note that Western culture is becoming increasingly shame driven. Even the anthropologist who pioneered the ‘West is guilt-based, East is shame-based’ cultural dichotomy already observed in 1946, ‘But shame is an increasingly heavy burden in the United States and guilt is less extremely felt than in earlier generations.’.” (85) Chapter one focuses largely on how widespread the “honor-shame” cultures are and their importance today. Chapters two and three explain many differences between shame cultures and guilt cultures, while showing how honor-shame cultures function. Chapters four and five focus on the nearly universal presence of honor-shame culture cues throughout the Bible. Noteworthy are three different indices (at the end of the book) with lists or stories of particularly relevant Scripture passages. Chapters six through eleven strive to be practical, illustrating how the mission of Christians often revolves around, or at least involves, the honor-shame culture. The authors also give eight practical “commandments” for relationships within honor-shame cultures. Georges and Baker have both spent significant time overseas and seen the dynamics of “honor-shame” cultures played out before them. For this reason, they are able to give many personal anecdotes, examples, and illustrations to help enlighten us, the readers. Without these personal stories, the book would probably feel quite dry, but still useful. Their observations and insights make the book highly enjoyable and practical. I find particularly helpful the recognition that this is not a black and white issue, but more of a sliding scale. To be honest, that dynamic doesn’t seem to be considered much throughout the book, but it is explained at the beginning (Pg 23). Nearly every “honor-shame” culture still includes some sense of guilt. Probably every “innocence-guilt” culture still has some ideas of honor and shame. The book is well researched, including a large section of end-notes, and is not a difficult read. I especially loved the sections that explained the Gospel in light of honor and shame. “As the honorable one, Jesus was also the honoring one who opened new vistas of honor for humanity. His words revealed God’s code of honor, and his deeds restored the dignity of the shamed. Jesus spent his years of ministry reincorporating the socially disenfranchised into the new people of God by removing their disgrace and granting a new honorable identity. Jesus conducted a ministry of status reversal. His life, death and resurrection finally solved the problem of shame and restored honor, as God promised to do through Israel.” (Pg76) I would recommend this book first and foremost to those preparing to move to the “10-40 window” since nearly all of the peoples in that area would be far into this spectrum. Secondly, I would strongly suggest that Christians who are regularly reaching out to, or engaged with, peoples from an “honor-shame” culture read this. Finally, every western believer who understands that their mandate, as a member of Christ’s body, is to make disciples of all nations would benefit from this tome.