Rob Hays Blog

Why do some people go before their time? – In memory of Tim Frank

robhay — Tue, 28 Jun 2011 22:53:08 +0000

Why do some people go before their time? At least it seems that way to us!
I was almost exactly 11 months younger than a friend we had the privilege to meet in Nepal. We went through orientation…and culture shock together in Nepal. Sarah learnt Nepali with his wife and I tried to learn Nepali with him…in fact we spent most of the time laughing at how bad my understanding of English grammar was…he was German!
Yes he was a German…who we discovered loved Fawlty Towers…especially the “Don’t mention the war” episode. Fond memories of a remarkable guy who went too early, left behind a lovely wife and 3 young children.
His short life is a constant challenge. Yesterday I spoke at an event about humility, integrity and simplicity. Tim lived out these values daily and his life witnessed to Jesus in a way that simply made people want to know what (or who) he did!
Tomorrow Tim would have turned 40, just as I hope to next year. We don’t know how long we each have…but we can each choose how well we spend the days we are given.

I don’t know why…but I do know that Tim now plays his guitar in the presence of the one he followed after with such diligence.

Brief video of the Peace Concert in Emancipation Park, Kingston, Jamaica

robhay — Sun, 22 May 2011 06:21:51 +0000

There was a peace concert in Emancipation Park – it is an awesome place.

THE JOURNEY TO FREEDOM…
FROM SLAVERY TO EMANCIPATION

When the English captured Jamaica from the Spaniards in 1655, they saw the potential wealth that sugar cane known then as “yellow gold” could bring them. The English were however not physically capable of growing sugar canes themselves as this was a crop that required intensive manual labour.

By then, the Arawak Indians, the original natives of the island, had become extinct. Natural disasters such as hurricanes as well as the diseases they contracted from the Spanish who held them captive for many years, virtually wiped out this indigenous population.

The English then looked towards the continent of Africa, where it was said that the Africans could withstand the heat and their bodies were more resistant to diseases. The majority of the slaves, who were taken from West Africa, endured a dreadful journey to the West Indies referred to as “The Middle Passage”. By the late 18th Century, it was noted that Jamaica had the largest number of slaves in the British West Indies and a most successful sugar industry.

As the manufacturing and export of sugar and its by products such as molasses and rum thrived, the slave trade flourished. There were however, a few members of the British Parliament who having seen the conditions in which the slaves were forced to live, were strongly opposed to slavery thus sparking an anti-slavery debate.

First came the abolition of the slave trade in 1808. In 1823, the Anti-Slavery Society was founded with the Quakers taking a prominent role along with a number of influential men like William Wilberforce, Granville Sharp and Thomas Clarkson.

Investigations and arguments by members of this society revealing the horrors of slavery, lead to the passing of the Emancipation Act on July 31, 1834 in the British West Indies at midnight. However, full freedom to all slaves was not granted until four years later by Queen Victoria of England on August 1, 1838.

Emancipation meant that Jamaica’s over 300,000 slaves were now free to choose what they wanted to do with their lives. Some persons remained on the sugar estates and worked for wages, which they later used to buy land for themselves while others headed for the hillside eventually forming free villages the first of which is Sligoville, located in St. Catherine.

I know there are many places in the world where an Englishman can feel uncomfortable because of the history the British Empire has in that place but it has been an interesting mix of emotions on this trip. This was the heartland of the british colonial initiative and the centre of the British slave trade. Conversations with taxi drivers and others have had frequent references to the history and experience of being an enslaved people. This recent history, in a place where I was now attending a Peace Convocation with workshops on “Life under occupation”, “Deconstructing Power and Creating Space” and “Reconciliation and Restorative Justice” made the contrast seem surreal and bizarre!
And yet the event is being held at the University of the West Indies Main Campus – a most remarkable place that has trained 9 Head of State from across the Caribbean. It has been a reminder of just how resilient the human spirit is and how our God given creativity can do so much in a relatively short space of time.

The assassination of Bin Laden, the absence of Grace and the imperative to witness!

robhay — Sun, 22 May 2011 00:28:29 +0000

Just in a session yesterday on Peace Making as Witness and Friendship: Local Practices, Global Implications at the International Ecumenical Peace Convocation in Jamaica led by Rosalee Velloso-Ewell – the Executive Director of the WEA Theological Commission & John Baxter-Brown – the Consultant for Mission and Evangelism at WCC.
We were shown two pictures – the first a series of headlines about the death of Bin Laden – all sensational, most victorious, many vengeful. Then we were shown a picture of the bus blown up on 7/7 in London.
Where is the grace of God in the bombing? Where is grace in the assassination of Bin Laden?
Wow – that hit me – Two questions I was not expecting with those pictures in front of us.
Where is the grace of God in the bombings? A hard question but as we talked, as we listened to some of the stories from on the ground we began to see some glimpses of what were undoubtedly grace; the ministering of many people to those injured and dying. The ministry of Christians in and amongst those dying and injured. One member in our discussion group was from the USA and I asked her where she saw the grace of God in 9/11. She paused, it had obviously hit her as an odd question to ask too, but then she launched in with a determination and certainty: it had raised the consciousness of God in people across the USA and brought people together.
As we moved on to talk about where the grace is in the assassination of Bin Laden, there was an awkward silence. We struggled much more to see the grace of God in the assassination. Even our US friend seemed to struggle, despite perhaps having the most right to at least feel most aggrieved.
With our failure to see grace in this context we found ourselves asking whether there are times when there is an absence of grace and how we deal with that if it is a reality.
Where does the witness of Christians fit into this context? What should such witness look like generally, but perhaps specifically and most acutely when grace seems absent in a situation?
We looked at three passages of scripture:
Is 52:7
7 How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!”
Cor 5:14, 18-20
14 For Christ’s love compels us, because we are convinced that one died for all, and therefore all died.
18 All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: 19 that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. 20 We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.
Rom 10:14-15
14 How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? 15 And how can they preach unless they are sent? As it is written, “How beautiful are the feet of those who bring good news!”
We Christians have been given the ministry of reconciliation. We are not given the option of a ministry of reconciliation – we are given it and we must engage in it…it is our calling. We are the feet that bring and preach the good news – “be reconciled to God and to one another” – that is the gospel we proclaim, that is the salvation we can offer through Christ. This should move us away from old dichotomies of social action or evangelism, proclamation or demonstration. Reconciliation to one another means care, compassion and equity, reconciliation to God means delivery from bondage, sin and separation. The gospel therefore the gospel means that I care for you enough to provide water for you to drink and connect you to the living water.
So what, practically is Christian Witness? We need to move away from witnessing in general terms to an unidentified, nebulous “them” to witnessing to the individuals we have relationships with – that is what Jesus did.
Think about Christian witness as relating. Someone said “Jesus didn’t die so we can win an argument in a pub!”. So just what did Jesus die for? Traditionally we approach witnessing with “What is right about me and what is wrong about you?” Perhaps we should start with “What is so great about Christianity?”
Ask yourself, “Why are you on the journey with Jesus Christ and why would others want to take a look?”
With whom do you share your story?
Tomorrow I am in a workshop on “Peace, Mission & Evangelism: Exploring the implications ‘The Code of Conduct on Conversion’”

Serving the church as it wakes up to the environmental imperative in scripture

robhay — Tue, 29 Mar 2011 23:16:27 +0000

It has been encouraging to see the church waking up to the environmental issues the world faces and seeing it’s responsibility to play a part. It has also been frustrating to see how for some Christians it is still something that doesn’t concern them – they have their ticket for heaven and the world can go to hell! I expressed concern that it did not have sufficient focus at Lausanne but see it coming up in a number of different settings now, including a multi-faith gathering in Nairobi. It is quite remarkable that Redcliffe has now had an MA module on this issue since 2003, originally conceived by Rev Dr Simon Steer, my predecessor, and now ably led by Redcliffe Faculty member, Andy Kingston-Smith and delivered in partnership with the John Ray Initiative!

MA4: The Greening of Mission
This module examines the interface between environmental concerns and contemporary Christian mission. It charts the development of an awareness of environmental issues within the worldwide Christian community over recent decades both in terms of academic theology and in mission praxis. The module will critically examine several examples of contemporary mission in which environmental management and conservation are core activities.

This module will examine:
1. A brief historical overview of the relationship between Christian mission and environmental concerns. A broad brush treatment of the state of the global environment today and the various causative factors at work, will also be provided.
2. A discussion of key biblical and theological texts that have helped to shape Christian thinking about, and participation in, environmental concerns. During this section of the module, particular attention will be given to theological perspectives from the two-thirds world and the linkages between environmental degradation and poverty.
3. The module will then utilise a number of case studies of contemporary mission praxis in which environmental activity (e.g. environmental management, conservation, education and advocacy) is central.

On successful completion of the module students should be able to demonstrate:
1. Advanced knowledge of key texts and writers in the field.
2. Historical understanding of the interface between Christian mission and environmental issues.
3. Awareness of the global nature of environmental degradation and the suitability of the global Christian community as a vehicle of environmental
action and advocacy.
4. Awareness of the main principles and debates within the development of ecotheology.
5. Ability to relate this discourse to the praxis of contemporary mission.
6. Developed interactive and group skills.
7. Skills of synthesis, creativity and clarity in presenting an academic argument in line with scholarly conventions and in the context of a student-led seminar.

Assignment: Two 4500 word essays (50% each).

More information on the MA programme here

Looking back at Lausanne

robhay — Sun, 06 Mar 2011 22:29:21 +0000

Three months ago I returned from the 3rd Lausanne Congress on World Evangelization. Since then I have been digesting my time there: the content and process, and perhaps most importantly the impact and effects of the event.

Let me say upfront that I am attempting to evaluate and critique the event. A couple of delegates felt uncomfortable with that approach. Some were unhappy with some of the blog comments on the event when we were there. Why critique? How do we reconcile critique with our calling as Christians? Is critiquing simply a word for being negative and complaining? I believe we can not only reconcile our critiquing but that it is a vital part of our calling – let me explain.
I am passionate about Jesus and the mission of God to reach all people with His good news and therefore we all need to be constantly asking, “What is my role, what is our role in God’s mission today, tomorrow and in the future?” “How effective was our role in God’s mission yesterday, last year, last century?”
I believe it is only by asking these questions that we ensure we are being good stewards: doing the best with what God has given to us! And so I make no apologies in critiquing Lausanne III but I do so recognising that it was, like all our efforts to take part in God’s mission, limited by us all, participants and organisers, being frail humans. I have huge respect for the effort, energy and sacrifice that it took for many in the planning, fundraising and running of Lausanne III. Indeed one of the personal reflections I took away was the real challenge leaders face in conceiving, setting up and hosting such an event and the very difficult issues it raises.

And so to a critique – Lausanne will prove to be either…

• A retrenching of North American classic evangelicalism with its fear of messiness and its defensiveness and discomfort in the light of difference
• Or the last gasp of modernistic mission

For me I hope it is the latter. Yes it was undoubtedly a privilege to worship with over 4000 fellow believers from almost 200 nations, but I could not help the nagging feeling that the neat, organised and tightly defined event constrained and limited the creativity, energy and diversity of the global church. For creativity, energy and diversity was there and there in abundance, but it only shone through on a few occasions, and usually in spite of the programme rather than because of it.

What did Lausanne III do?

+ It has excited people
+ It has caused people to connect
+ It has widened people’s perspective
− It has disappointed people
− It has highlighted some tensions in the Global Evangelical Church
− It has cost a massive amount
− It has exposed many more tensions than most delegates were aware of beforehand

The strap line of Lausanne from the original 1974 conference was “The Whole Church taking the Whole Gospel to the Whole World”. Unpacking the congress by unpacking these words, at the heart of Lausanne, was for me a very helpful process.

The Whole Church – who does this mean or include? Only those we agree with, and agree with on which issues? Does it exclude those who were excluded from the event: NT Wright and Brian McLaren, just for examples? These are usually considered within the broad spectrum of the Evangelical church.
If it does exclude those, what does this mean for those from Catholic, Orthodox and the wider and more varied WCC family? They were invited as observers and guests but if another evangelical’s view puts them beyond the ark of fellowship (excludes them), surely these guests and observers must be beyond the ark of faith.

The Whole Gospel
“The spirit of Lausanne is holistic mission” said Rene Padilla as he sat with Samuel Escobar on the platform one evening and offered a wonderfully subversive reminisce that felt so like a parable of Jesus!
He issued 3 challenges for the Lausanne III delegates to take seriously:

1. Integral mission
2. Globalisation destroying communities
3. Environment

I would encourage you to watch the video of these two missionary statesmen who have walked the walk for many decades. What left me concerned was the applause, or lack of it. It seemed to me that the applause diminished as they worked their way through the three points! When we reached the environment it seemed only half the delegates were clapping – perhaps we are divided by our eschatology more significantly than we think. Where else does that eschatological difference play out?

Three key theological issues I took away from the event were about how we define the gospel.

Are we engaging in a salvation of conversion or discipleship? Many at Lausanne challenged about the need to be more discipleship focused – from the main platform Chris Wright, Castillo Odede and Femi Adeleye and others, and yet the messiness involved in a discipleship emphasis seemed so much at odds with many approaches, techniques and methods being commended or showcased at Lausanne. Perhaps our inclination is right but we have not thought through the implications of where God is leading us.

What is our motivation for mission? We don’t all have to have the same motive to unite and engage in mission together, but we need to understand each other’s motives, be able to accept those motives as valid and feel able to work across that difference. Personally I don’t feel the need to have a clear and present image of unbelievers being subject to eternal torment, to motivate me to share the gospel. If others do I don’t object (although I may want to question how it shapes their approach). Piper’s seeming insistence that eternal punishment was the only legitimate motivation for mission was not only offensive to many present who hold different views but also a blatant attempt to rewrite Lausanne history. Stott himself refused to accept this position. An older participant who had been present at both previous Lausanne events commented, “Stott never shut anyone out of Lausanne”.

Thirdly, who are we converting or discipling? To Westerners this often sounds a heretical question. Our expectation of and emphasis in ‘personal conversion’ is, I learnt in Asia, a strong reflection of our individualist identity. In many parts of Asia, the idea of ‘converting’ as an individual rather than as a wider family is incredibly problematic. Why? Because I do not have an identity outside of my group. This is basic cultural awareness, and not I believe, a watering down of the gospel. We may struggle with the historic conversion of Clovis (Clovis c. 466–511 was the first King of the Franks to unite all the Frankish tribes under one ruler) or the present day mass conversion of the Dalits, but personally after much heart searching, debate and discussion with friends converted from these societies, it seems that much of my resistance is more to do with the messiness of it and its distance from my own cultural identity than any theological issue. It would appear again that we are back to the messiness of discipling, and discipling a group about their identity in Christ is messier than an individual.

The Whole World
What do we mean by “whole world”? Some seemed to think that if there was one from each people group that was sufficient. For me living in Europe with high levels of migration, and diaspora communities that outnumber the remnant left behind in a traditional location, it seems we now have hybrid people. Mixing with other people groups and merging so that generational, socio-economic and work identities assume an equal or greater importance. This understanding is not new, my colleague Jonathan Ingleby wrote an excellent article http://www.redcliffe.org/SpecialistCentres/EncountersMissionJournal/vw/1/ItemID/27 on this in 2004. Some in the UPG networks are wrestling with this challenging reality and yet others including Paul Eshleman are stuck in a time warp articulating strategies for a simplistic world now gone!
Which bits of the whole world are missing? Credit to Lausanne, the emphasis on the city was excellent and Keller’s input inspiring and yet actionable. This has been a lack to date and here was a clear example where Lausanne tackled a hard issue that others, including the WEA, have so far failed to give a lead on.

One gap that remained seemed to be the emergent/emerging church. I use these terms with caution, conscious that they mean different things in different places and are viewed very differently depending on what they are called. What I mean is that there seemed to be an assumption that the discipleship we need to engage in will be done exclusively within the bounds of the church structures we have. And yet certainly within Europe the majority of the population will not step into that environment – indeed may be characterised as benignly indifferent to the gospel and to the church. In Lausanne’s emphasis on defining evangelical identity clearly in those invited and platformed, were they unwittingly excluding those that are pioneering difficult mission at the fringes of orthodox practice. The history of the church is littered with examples of mission practice challenging the sensibilities of the established church: from William Wilberforce’s work on the abolition of slavery to Carey’s contextualisation and cultural sensitivity. Surely we should be walking with them, learning from them, and where necessary, challenging them but doing so in a spirit of fellowship that seeks to understand the issues they face in their mission context.

“Taking” was the other word that challenged me. The strap line talks of the whole church taking the whole gospel to the whole world. How are we “taking”? What I really mean is “whose mission is it?” David Bosch – a South African himself interacted with Lausanne I and II, but he seemed absent in more than just death, from this third event. His articulation of the Missio Dei seems to have so much to say to us as we seek to cope in a messy world with many shades of grey and little that is a simple black and white division.

Likewise some of the triumphalism (albeit more muted than at some earlier events) emphasis on countable and calculable results would be countered and checked with serious engagement with Bosch. However, given some of the people who were excluded from the event, perhaps even if Bosch were still alive he would not have been welcomed anymore; for he insisted on engagement from across the wider Christian world beyond the bounds of evangelicalism. Part of me wonders whether this is a factor in him still having as much to say to us today as he did twenty years ago when he wrote Transforming Mission.

Conclusion
“The whole church taking the whole gospel to the whole world”, or “a relatively narrow bit of the church, telling the wider evangelical church how to take their definition of the gospel to a world that qualifies as finishing the task”?

Too harsh? Perhaps, but only if we accept the original as unattainable, unrealistic and only aspirational, this side of heaven. Let us face reality with a sense of reality – why do we have to kid ourselves when God is aware of and can cope with the reality. We live in a world that is increasingly secular, we ‘the church’ have less power and control, ‘truth’ is truth, but as frail sinful humans we have a partial grasp of it – why do we delude ourselves, why do we delude ourselves, why cannot we face it – our God is big enough – he copes with messiness, in fact he really rather seems to thrive on it – it is often when he appears most clearly.

The twentieth century is over and as we are now 10 years into the twenty-first, we need to leave twentieth century mission behind and reformulate a mission of messiness, characterised by tentative certainty and confident only in a God of certainty.

Lausanne contained too much that looked back longingly to mission in the twentieth century and only a few glimpses of creativity for messy mission in the twenty-first.

Latest book

robhay — Wed, 05 Jan 2011 00:26:29 +0000

Fascinating read so far – review to follow soon.

- Posted using BlogPress from my iPhone

2010 in review

robhay — Mon, 03 Jan 2011 19:29:58 +0000

The stats helper monkeys at WordPress.com mulled over how this blog did in 2010, and here’s a high level summary of its overall blog health:

The Blog-Health-o-Meter™ reads Fresher than ever.

Crunchy numbers

A Boeing 747-400 passenger jet can hold 416 passengers. This blog was viewed about 1,300 times in 2010. That’s about 3 full 747s.

In 2010, there were 16 new posts, not bad for the first year! There were 31 pictures uploaded, taking up a total of 19mb. That’s about 3 pictures per month.

The busiest day of the year was October 20th with 190 views. The most popular post that day was Day 4 Live Update .

Where did they come from?

The top referring sites in 2010 were facebook.com, lausanne.org, twitter.com, krishk.wordpress.com, and kouya.net.

Some visitors came searching, mostly for calisto odede, “rob hay” + “lausanne” + “cape town”, rob hay + blog, rob hay blog, and rob hay lausanne.

Attractions in 2010

These are the posts and pages that got the most views in 2010.

Day 4 Live Update October 2010
3 comments

Lausanne III – Day 6 live Update October 2010
4 comments

Lausanne III – Day 5 Live Update October 2010

Lausanne III – The Global Church Gathering…and that can include you! October 2010
1 comment

Western mission training…extinct or essential July 2010

Debriefing and Processing Lausanne III

robhay — Tue, 16 Nov 2010 00:22:48 +0000

As I left Cape Town my head was spinning. I waited to board the plane with an old friend and another well known Christian leader I had only met briefly before. As we talked about the event we found our own views changing even between starting and completing a sentence! We were debriefing – it was cathartic, sense-making and helpful. I decided then and there that rather than writing a final piece on Lausanne on the flight back home I would wait, process, reflect and ponder…for 2 weeks! Since then 3 weeks have passed and I have spent much of that time processing – I’ve also altered about 56 versions of my final reflection and have set myself a final deadline of next week to publish! But the interesting thing that has both prolonged the process and made it so rich, is speaking to colleagues who were there about their reflections so far. One of the key influencers in my life always used the phrase “the hermeneutic of the community” and I have been reminded so often recently of the value of fellowship and discussion, combined wisdom and diversity of views – each conversation causes me to reflect more deeply, be more generous and yet at the same time more searching! The post below from Lausanne’s own blog challenged me anew to be even more intentional in that process and I share it here, convicted again of the need to journey together and to make the most of the people God brings across my path each day!

You will find that the lessons from the event become clearer if you share them with others instead of expecting to process them in your own head. You will also find that your path is easier to walk with new friends that will undoubtedly have very unique perspectives but share some of the same experiences you just walked through.

So here is your next debriefing assignment:

Identify the 2-3 key people that God allowed you to build a relationship with during the events of the last month.
Ask God how He would have you continue to develop that relationship. For some it might be email, others might require phone, letters or even meeting in person.
Make a quick plan for how you will intentionally work that relationship into your life over the course of the next few months.
Pray that God will use your efforts to bear fruit in your life, their life and His Kingdom.
Share with others what you are learning as your relationships develop.

Lausanne III – Day 6 live Update

robhay — Sat, 23 Oct 2010 11:41:02 +0000

Day 5 Live Update

Worship time and then reading today’s passage Eph 4:17-6:9

Discussion time in our group. The table groups have worked well and been a place where discussion on the contextualisation issues of what is said in the platform has often taken place.

Calisto Odede from Kenya

Opens with a clear and bold challenge “Evangelicals are increasingly viewed as having a fortress mentality”. We need to ask the question if the world is our enemy or an opportunity.

No distinction in conduct between Christian or non-Christian – cites many aspects including divorce, pre-sex marriage etc.

Therefore need to ask if Christianity still has any relevance or anything to say!
We are fascinated with new fads in the Christian world! like stoics and epicureans – running after every new things. We become conference junkies with false fronts and no accountability.

Calisto - preaching fast…he has a lot of verses to cover…but listen to the download!

Watch how you walk is the message of the passage. Parents get excited about a child’s first steps.
What would our walk over the last few months tell about us?

Walk in newness of life. Paul’s language indicates he speaks to Gentiles recently converted or by believers living surrounded by Gentiles! He says to walk, or act in your lifestyle as believers with a trademark that is different. It is required often a lifestyle that is opposite of what they see around them!

“One who does not leave, does not find” – African proverb. We need to be different and that means leaving…but it does not mean disengaging. We need to walk as a different people in the world today for that is what we have been called to do.

Need to take Christianity out of the congress centre, take it out of the academic institutions with their nitpicking, we need to take it out into the world. “Where the rubber hits the road”, or to contextualise to Africa, “where the grass becomes gold”.

Christianity is struggling with a credibility crisis. It has become focused on pep talks on lifestyle issues and this results in syncretism.
Some ministers have become fake artists operating for profit and not Christ.
Christianity will be viewed as a bunch of noisy vuvuzela blowers on the side lines of life, not engaging in the game of life!

The challenge is to be faithful or compromise.

The focus so far after 20 mins has been fads of ministry and sexual sin. A humble approach from Calisto, saying he is as much at risk as all hearers but the passage covers many other aspects of sin…will we get on to those?

Ok – moving on to transparency…in leadership, relationships and finance. A need to have lives in the open without secret places. The passage challenges us to live in the light – that exposes us and our actions.

If we walk in the light we are in good shape to take the opportunities God presents to us. The history of Christianity is littered with missed opportunities.

Back to practical opportunities of demonstrating Christlikeness – in marriage we have a great opportunity to demonstrate Christlikeness…or to fail to demonstrate it and lose our reputation, our opportunity to display Christlikeness!

Lausanne III – Day 6

robhay — Sat, 23 Oct 2010 07:04:14 +0000

Programme for the day

08:30 Music and Prayer
08:45 Plenary 1 – Celebration of the Bible – Calisto Odede – Eph 4:17-6:9
10:15 Break
11:00 Plenary 2 – Calling the Church of Christ back to Humility, Integrity and Simplicity
12:30 Lunch
14:00 Multiplex – Men and women: a powerful team for the completion of the Great Commission
15:30 Break
16:00 Dialogue Sessions
17:30 Dinner
19:15 Music and Prayer
19:30 Plenary 3 – God at work in the World through his Church, Regional Focus: Eurasia and Western World
21:15 International Christian Film Festival/Younger Leader’s Cafe