Biblical Considerations for Choosing Stories
The primary criteria for selecting Bible stories is to include stories that include or embody the needed biblical truths. For the evangelism objective the truths will lead to a salvation encounter and invitation. The stories must include whatever truths are needed to begin the understanding about relationship to God, sin, separation, and God's provision in a Savior for forgiveness and restoration. More will be said while looking at spiritual worldview issues.
In the early days Bible storyers were simply given a set of stories chosen by someone for their own ministry to listeners. While this served the original purpose of first users, when Bible Storying was taken to new people groups, we quickly learned that story lists had to be adapted to the spiritual worldview, and to do this a guide to the typically needed spiritual truths was helpful. What helped me were two different Bible teachers and a case study from Panama. One was the missionary that popularized chronological Bible teaching. He had a general theological descriptive list of the characteristics of God, man, Jesus, and Satan. But what was most helpful was a list provided by a chronological Bible teacher in Senegal whose article about witness to M*sl*ms listed twelve Doctrinal Truths Necessary for Salvation. I have reproduced an adapted list of these on the next page. The case study from Panama is from Jacob Loewen’s Culture and Human Values (Carey) in an article titled Bible Stories: Message and Matrix.
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"And how were the individual stories chosen? What criteria determined their inclusion? In the first place, the narrative was to give the Indians a kind of overview of the Biblical passage, a bird's eye view of the span of Biblical history. Second, the stories, especially those concerning origins, were chosen in order to qualify some of the local mythological ideas that showed both striking similarities to and fundamental differences from Biblical narrative. The similarities served as kinds of starting points and meaningful anchors. In areas where the Biblical message differed, the narrative became the occasion to point to the written records of the Word of God as the authentic record of origins. A third premise was the matter of introducing concepts such as sin, fellowship, prophecy, preaching, baptism, call of God, eternity, retribution, conversion, life after death, decision for and against the gospel, communion, failure of even those who call themselves children of God. The greatest emphasis, of course, was placed on the New Testament narrative of the life of the Lord Jesus Christ. In the fourth place, the choice of stories from the life of Jesus was to sample the life and ministry of Christ with special emphasis on his birth, death and resurrection. From his ministry there were chosen such stories as his baptism, the calling of helpers, one miracle in nature, a healing, the resurrection of one who had died, a conversion story, and one parable. The events connected with the crucifixion were then given in greater detail. (pp. 374-75)
The text Basic Bible Storying lists some common Bible Truths that are helpful guides for selecting Bible stories for church planting, discipling and training leaders. These lists are just resources to help the individual storyer to work out their own guide for selecting Bible stories. Many of the needed stories for discipling are not found in the Epistles, but in the Gospels and even the Old Testament. The lists are "my" lists and are descriptive but not prescriptive. Each storyer should word their own list of truths.
A colleague with another denomination that I helped mentor who has trained hundreds in India suggests that oral learners like he works with do not necessarily follow the logic in our doctrinal choice of stories that progress toward Christ. Instead he suggests a more relational approach where the listeners can identify with the Bible characters that create a desire to be like them or believe as they believe. For people who live in a culture that worships many gods, this can be a major influence to follow the true God who helps when none other can. Among animistic peoples the stories of God's authority and power, and also that of Christ, are perhaps far more influential in leading to faith and trust in Christ than a theological progressive argument about sin and forgiveness. We'll consider more on this matter of the relational aspect in the consideration of worldview. While I understand what my friend is saying and have myself experienced this relational influencing, especially among women and tribal peoples, I am not ready to abandon the teaching of the Redemption truths, if not during evangelism, at least during discipling. And as the Gospel writer said in Mark 4:33, "...as much as they could understand."
Bible Truths Leading to Salvation
WORLDVIEW IS IMPORTANT FOR CHOOSING STORIES
In the consideration of worldview I often include culture along with the spiritual issues. Why is worldview consideration so important? A people's worldview is the window through which they view all that happens, or a lens through which they view the world and filter all new information and new experiences. The worldview helps to explain why things happen and why things are as they are. Their religion is based on this spiritual worldview. The worldview includes both the visible world and the invisible world. It includes the blessings and consequences in this life, and the next life on the "other side" of death. A study of a people's worldview also points out the gaps in their knowledge that may be indicative of where they are searching for understanding and meaning.
Perhaps there was a time when most worldviews were static with little change for many generations. This is no longer true as their cultures are invaded via commerce, travel, Internet and satellite TV. There are often historical happenings that color the worldview. There are fears of change and consequences that affect worldview.
For the most part our worldviews are "invisible" to us. The worldview becomes evident when cultures meet, clash or meld, and choices are made as which is the better worldview. Many worldview issues are visible and fairly easy to discern and define. Others are kept from outsiders and can only be discovered with long relationship, or from reaction and response to teaching that challenges the prevailing worldview. We learn from observation, conversation and experience.
There are three significant worldviews for the evangelist, missionary or other Christian teacher to be aware of. First of all each of us has a worldview that comes from our culture, our experiences, our teaching, and our religion. Americans have an individual democratic worldview that much of the world does not possess. We believe in the uniqueness of the God we worship and the Savior who has forgiven our sins. We believe in the reality of sin and need for forgiveness. We desire to have a happy and blessed existence after death in heaven in the presence of the Father and Jesus and our loved ones. Traditionally we don't understand or believe in the spirit world though this may be changing with New Age influences. And our independence leads us to believe that we are totally in control of our lives and eternal destiny and that we'll meet God on our own terms and time.
The biblical worldview is a multi-faceted one. It begins with the patriarchs in the Old Testament where conscience guided, then shifts to a God-directed worldview, progresses to a worldview of idolatry and disobedience, judgment and promise of deliverance, and transitions to the New Testament worldview and the teaching of Jesus that challenged and condemned traditional beliefs and values. The worldview progresses to the influence of Holy Spirit as the living presence of God among believers. The worldview is based on God's grace and love.
The worldview of listeners then is a mix of their history and interaction with others outside their culture, the spiritual and cultural aspects of their religion, the wisdom of their elders, and the influence of their gatekeepers that work to preserve the old way. This worldview then affects what their religion or beliefs demand of them, their understanding of sin, attitude toward forgiveness, and accountability to a God that is new to their understanding or that is understood differently.
There is also a gender aspect to worldview. This was very apparent to me in the South and Central Asian world where the Muslim women would tune in and drop out of listening during Bible Storying sessions. When the biblical worldview overlapped theirs, they listened, when it didn't they lost interest. It was a very relational worldview. Among other societies the worldview is permeated with fear of the unseen. This could include the spirit world and also what lies beyond the grave. Fear of change and fear of getting out of step with the community and the consequences are powerful. There are taboos and social issues regarding men and women.
Many of these worldview issues are negative in that they inhibit change or understanding of new teaching like the gospel. These we call barriers to the gospel. We need to know these to prevent needlessly wasting time faultily attempting to communicate to closed ears and hearts. We need to know which barriers to openly challenge or confront in our witness and discipling, and which barriers to put off until discipling as the Holy Spirit begins to change hearts.
Barriers to the gospel can come in other ways. Lack of literacy, lack of translated Scriptures in the spoken language, complicated, faulty or incomplete presentations of the gospel that may innoculate against the gospel, presentation of teaching at the wrong time, in the wrong place, or by the wrong person, influence of gatekeepers (especially in the M*sl*m world), poor testimony of those thought to be "Christians" or those who have fallen away, fear of persecution, and loss of material or communal benefits if one changes religion.
On the other hand, there are bridges to the gospel that open the way to teaching, understanding, and responding. Common bridges that I have encountered are a desire for deep inner peace among H*nd*s, overcoming the fear of death among some B*ddh*sts, among other B*ddh*sts the presentation of a better way that is attainable in this life, among animists overcoming fear of the spirit world, or obtaining access to a power that is greater than that of the spirit world, a desire to worship God, a desire for forgiveness of sin, a desire for heaven, a desire for daily help in this life, and a desire for acceptance. Other bridges are curiosity, a desire for change from the status quo, and the example or influence of those deemed to be successful or at peace.
In addition to the barriers and bridges are the gaps in knowledge where listeners are open to learning and understanding things their culture, religion, and experience doesn't explain.
Social practices and culture influence what is good or acceptable in stories and what is not. Some stories that have the needed teaching may also have things in the stories that are inflammatory to those hostile to Christianity or that are not acceptable in their culture. We need to know this.
Worldview does not dictate what Bible stories to tell. Instead a knowledge of listener worldview informs the choice of stories related to teaching objective, how to craft the stories to get and keep a hearing, and what aspects of a story need to be emphasized either in the crafting and telling, or in any pre or post-story dialogue. Understand that three worldviews will overlap: the biblical, listeners' and yours as a believer. Many times the listeners may live in a culture where their worldview parallels both biblical culture and worldviews as experiences leaving the Bible storyer as the outsider looking in.
The primary criteria for selecting Bible stories is to include stories that include or embody the needed biblical truths. For the evangelism objective the truths will lead to a salvation encounter and invitation. The stories must include whatever truths are needed to begin the understanding about relationship to God, sin, separation, and God's provision in a Savior for forgiveness and restoration. More will be said while looking at spiritual worldview issues.
In the early days Bible storyers were simply given a set of stories chosen by someone for their own ministry to listeners. While this served the original purpose of first users, when Bible Storying was taken to new people groups, we quickly learned that story lists had to be adapted to the spiritual worldview, and to do this a guide to the typically needed spiritual truths was helpful. What helped me were two different Bible teachers and a case study from Panama. One was the missionary that popularized chronological Bible teaching. He had a general theological descriptive list of the characteristics of God, man, Jesus, and Satan. But what was most helpful was a list provided by a chronological Bible teacher in Senegal whose article about witness to M*sl*ms listed twelve Doctrinal Truths Necessary for Salvation. I have reproduced an adapted list of these on the next page. The case study from Panama is from Jacob Loewen’s Culture and Human Values (Carey) in an article titled Bible Stories: Message and Matrix.
----------
"And how were the individual stories chosen? What criteria determined their inclusion? In the first place, the narrative was to give the Indians a kind of overview of the Biblical passage, a bird's eye view of the span of Biblical history. Second, the stories, especially those concerning origins, were chosen in order to qualify some of the local mythological ideas that showed both striking similarities to and fundamental differences from Biblical narrative. The similarities served as kinds of starting points and meaningful anchors. In areas where the Biblical message differed, the narrative became the occasion to point to the written records of the Word of God as the authentic record of origins. A third premise was the matter of introducing concepts such as sin, fellowship, prophecy, preaching, baptism, call of God, eternity, retribution, conversion, life after death, decision for and against the gospel, communion, failure of even those who call themselves children of God. The greatest emphasis, of course, was placed on the New Testament narrative of the life of the Lord Jesus Christ. In the fourth place, the choice of stories from the life of Jesus was to sample the life and ministry of Christ with special emphasis on his birth, death and resurrection. From his ministry there were chosen such stories as his baptism, the calling of helpers, one miracle in nature, a healing, the resurrection of one who had died, a conversion story, and one parable. The events connected with the crucifixion were then given in greater detail. (pp. 374-75)
The text Basic Bible Storying lists some common Bible Truths that are helpful guides for selecting Bible stories for church planting, discipling and training leaders. These lists are just resources to help the individual storyer to work out their own guide for selecting Bible stories. Many of the needed stories for discipling are not found in the Epistles, but in the Gospels and even the Old Testament. The lists are "my" lists and are descriptive but not prescriptive. Each storyer should word their own list of truths.
A colleague with another denomination that I helped mentor who has trained hundreds in India suggests that oral learners like he works with do not necessarily follow the logic in our doctrinal choice of stories that progress toward Christ. Instead he suggests a more relational approach where the listeners can identify with the Bible characters that create a desire to be like them or believe as they believe. For people who live in a culture that worships many gods, this can be a major influence to follow the true God who helps when none other can. Among animistic peoples the stories of God's authority and power, and also that of Christ, are perhaps far more influential in leading to faith and trust in Christ than a theological progressive argument about sin and forgiveness. We'll consider more on this matter of the relational aspect in the consideration of worldview. While I understand what my friend is saying and have myself experienced this relational influencing, especially among women and tribal peoples, I am not ready to abandon the teaching of the Redemption truths, if not during evangelism, at least during discipling. And as the Gospel writer said in Mark 4:33, "...as much as they could understand."
Bible Truths Leading to Salvation
- God is one God, Sovereign, Creating, Present and Acting in history.
- God is all-powerful, all-knowing, the source of all grace and provision for all a person's needs.
- God communicates with people by His Word. He is faithful to his Word.
- God loves all people and wants fellowship with them.
- God is holy (separate from His creation), righteous in all He says and does, hating sin.
- God's righteous nature demands that all sin be punished by death, which is eternal punishment (separation from God).
- People are accountable to God for all they say and do, and are held accountable for obeying all that God commands. (later in discipling obedience is linked to our love for Christ)
- All people are sinners by inherited nature (birth) and by freewill choice, and are separated from God by their sin.
- People can do nothing to save themselves from God's judgment and ultimate punishment for sin.
- One can approach (have fellowship with) God only through the means God has provided through a perfect (sinless and acceptable) substitute sacrifice (Promised Anointed One who suffered and died in our place).
- Jesus the Son of God (the Promised Anointed One come from God) is the only perfect sacrifice for sin.
- Salvation for all people involves confessing that one is a sinner, turning from sin, and seeking God's mercy in forgiveness of sin, and trusting through faith God's provision for salvation by believing on Jesus as the only Savior from eternal punishment for sin.
WORLDVIEW IS IMPORTANT FOR CHOOSING STORIES
In the consideration of worldview I often include culture along with the spiritual issues. Why is worldview consideration so important? A people's worldview is the window through which they view all that happens, or a lens through which they view the world and filter all new information and new experiences. The worldview helps to explain why things happen and why things are as they are. Their religion is based on this spiritual worldview. The worldview includes both the visible world and the invisible world. It includes the blessings and consequences in this life, and the next life on the "other side" of death. A study of a people's worldview also points out the gaps in their knowledge that may be indicative of where they are searching for understanding and meaning.
Perhaps there was a time when most worldviews were static with little change for many generations. This is no longer true as their cultures are invaded via commerce, travel, Internet and satellite TV. There are often historical happenings that color the worldview. There are fears of change and consequences that affect worldview.
For the most part our worldviews are "invisible" to us. The worldview becomes evident when cultures meet, clash or meld, and choices are made as which is the better worldview. Many worldview issues are visible and fairly easy to discern and define. Others are kept from outsiders and can only be discovered with long relationship, or from reaction and response to teaching that challenges the prevailing worldview. We learn from observation, conversation and experience.
There are three significant worldviews for the evangelist, missionary or other Christian teacher to be aware of. First of all each of us has a worldview that comes from our culture, our experiences, our teaching, and our religion. Americans have an individual democratic worldview that much of the world does not possess. We believe in the uniqueness of the God we worship and the Savior who has forgiven our sins. We believe in the reality of sin and need for forgiveness. We desire to have a happy and blessed existence after death in heaven in the presence of the Father and Jesus and our loved ones. Traditionally we don't understand or believe in the spirit world though this may be changing with New Age influences. And our independence leads us to believe that we are totally in control of our lives and eternal destiny and that we'll meet God on our own terms and time.
The biblical worldview is a multi-faceted one. It begins with the patriarchs in the Old Testament where conscience guided, then shifts to a God-directed worldview, progresses to a worldview of idolatry and disobedience, judgment and promise of deliverance, and transitions to the New Testament worldview and the teaching of Jesus that challenged and condemned traditional beliefs and values. The worldview progresses to the influence of Holy Spirit as the living presence of God among believers. The worldview is based on God's grace and love.
The worldview of listeners then is a mix of their history and interaction with others outside their culture, the spiritual and cultural aspects of their religion, the wisdom of their elders, and the influence of their gatekeepers that work to preserve the old way. This worldview then affects what their religion or beliefs demand of them, their understanding of sin, attitude toward forgiveness, and accountability to a God that is new to their understanding or that is understood differently.
There is also a gender aspect to worldview. This was very apparent to me in the South and Central Asian world where the Muslim women would tune in and drop out of listening during Bible Storying sessions. When the biblical worldview overlapped theirs, they listened, when it didn't they lost interest. It was a very relational worldview. Among other societies the worldview is permeated with fear of the unseen. This could include the spirit world and also what lies beyond the grave. Fear of change and fear of getting out of step with the community and the consequences are powerful. There are taboos and social issues regarding men and women.
Many of these worldview issues are negative in that they inhibit change or understanding of new teaching like the gospel. These we call barriers to the gospel. We need to know these to prevent needlessly wasting time faultily attempting to communicate to closed ears and hearts. We need to know which barriers to openly challenge or confront in our witness and discipling, and which barriers to put off until discipling as the Holy Spirit begins to change hearts.
Barriers to the gospel can come in other ways. Lack of literacy, lack of translated Scriptures in the spoken language, complicated, faulty or incomplete presentations of the gospel that may innoculate against the gospel, presentation of teaching at the wrong time, in the wrong place, or by the wrong person, influence of gatekeepers (especially in the M*sl*m world), poor testimony of those thought to be "Christians" or those who have fallen away, fear of persecution, and loss of material or communal benefits if one changes religion.
On the other hand, there are bridges to the gospel that open the way to teaching, understanding, and responding. Common bridges that I have encountered are a desire for deep inner peace among H*nd*s, overcoming the fear of death among some B*ddh*sts, among other B*ddh*sts the presentation of a better way that is attainable in this life, among animists overcoming fear of the spirit world, or obtaining access to a power that is greater than that of the spirit world, a desire to worship God, a desire for forgiveness of sin, a desire for heaven, a desire for daily help in this life, and a desire for acceptance. Other bridges are curiosity, a desire for change from the status quo, and the example or influence of those deemed to be successful or at peace.
In addition to the barriers and bridges are the gaps in knowledge where listeners are open to learning and understanding things their culture, religion, and experience doesn't explain.
Social practices and culture influence what is good or acceptable in stories and what is not. Some stories that have the needed teaching may also have things in the stories that are inflammatory to those hostile to Christianity or that are not acceptable in their culture. We need to know this.
Worldview does not dictate what Bible stories to tell. Instead a knowledge of listener worldview informs the choice of stories related to teaching objective, how to craft the stories to get and keep a hearing, and what aspects of a story need to be emphasized either in the crafting and telling, or in any pre or post-story dialogue. Understand that three worldviews will overlap: the biblical, listeners' and yours as a believer. Many times the listeners may live in a culture where their worldview parallels both biblical culture and worldviews as experiences leaving the Bible storyer as the outsider looking in.