Geoff
Waugh
New Wineskins to Develop Ministry
Dr Geoff Waugh is
editor of the Renewal Journal.
They
allocate trained full time and part time staff with modern resources to run
their two year government accredited pentecostal or charismatic Bible College
diploma, bachelor and post-graduate courses.
Austudy and Abstudy cover fees for their full time student workers. They train their own leadership on the job
and for the future through Spirit-filled study and ministry, especially
learning to move in their personal and corporate giftings and anointing. Many people in the church study subjects
there part-time for their own enjoyment and development.
Scene 2: A small pentecostal
or charismatic church in any Australian town in 2000
They
run small study groups led by volunteeers such as teachers or home group
leaders for their people enrolled in accredited distance education courses in
ministry. They have people enrolled in
diploma, bachelor and post-graduate courses in pentecostal or charismatic
studies. Austudy and Abstudy cover fees
for their full time student workers.
They train their own leadership on the job and for the future through
Spirit-filled study and ministry, especially learning to move in their personal
and corporate giftings and anointing.
Many people in the church study subjects part-time for their own
enjoyment and development.
In other words, you can now study pentecostal or
charismatic courses at diploma, bachelor and post-graduate levels at home, or in
a study group in your church, or in your home group. Individual subjects are available to you right now.
This is new for many Pentecostal and charismatic
Christians. In the past, they were
often suspicious of study because it seemed to put out the fire through liberal
teachings full of doubt and unbelief.
Now churches and Christians are rediscovering that Spirit-filled study
can fan the flame and set people on fire!
Our ministry is the ministry
of Jesus Christ in his church and in the world. He was certainly filled with the fire of the Spirit and has set
people on fire for 2000 years. This is
the vital starting point and the most radical.
Jesus ministered in the power of the Spirit of the Lord. So must we.
Consequently, our ministry
is charismatic by definition, nature and function. The Holy Spirit is given to the church so that we can minister in
the power of the Spirit. The gifts of
the Spirit, the charismata, enable that ministry. Urban Holmes (1971:248) notes:
The
heart of the Christian ministry is its charismatic liminal quality. Without question there is a place for
professional capacities in ministry but it is the charismatic character of the
church that lends strength to professions such as counselling, teaching, and
community organization that they cannot possess otherwise.
Hendrick Kraemer (1958:180)
emphasised the issue:
The
point we can’t evade is that, true as it may be that for many important
historical reasons the Church has become from a charismatic fellowship an
institutional Church, she must acknowledge that, as to her nature, she is always
charismatic, for she is the working field of the Holy Spirit. Her being an institution is a human
necessity, but not the nature of the Church.
Ministry education
gets caught in that institutional bind, even while seeking to respond to the
Spirit. One powerful means of freeing
us from that institutional bind is to open education for ministry to everyone.
The
challenge facing theological [and ministry] education today is
* to
take an open attitude to structures and methods and to design programs that
will be open to the whole people of God,
* to
take an open attitude toward curriculum design so as to build on the students’
interests and needs and motivation,
* to
take an open attitude toward the role of the student and the role of the
teacher so that both can become fully involved in determining and developing
the learning experiences,
* to
take an open attitude toward evaluation and to discover more relevant, more
human, more Christian ways to validate our program (Kinsler 1981: 86).
Not only do modern delivery
systems provide us with resources to transform our educational task, but the
organisational shift from bureaucratic structures towards networking offers new
possibilities for effective open education for ministry.
In other words, you can
train for any pentecostal or charismatic ministry anywhere now.
1. Third Wave Megatrends
The emerging social and cultural
context in which we now live has been called the Third Wave (by Alvin Toffler) and its major characteristics
described as Megatrends (by John
Naisbitt). These are not to be confused
with Peter Wagner’s “third wave” of renewal (first the pentecostal wave, second
the charismatic wave, and the third wave in all churches). Those waves of pentecostal renewal in the
twentieth century penetrated all the current social/cultural waves of tribal
life (as in Africa now), town life (as in country towns now), and technological
life (as in huge cities now).
The Industrial Revolution
saw a shift from a tribal,
agricultural society to the emergence of the town with its mine or factory, printed media and supporting
bureaucracies including schools and suburban churches. Professional ministry gradually shifted from
the village priest for all the people to denominational ministers educated in
theological schools of the classroom model.
We now experience a radical
social restructuring ushered in by the accelerating changes of a technological revolution. No terms fully describe it. Alvin Toffler writes of three waves:
agricultural, industrial and what he used to call super‑industrial (1970)
but changed to “third wave” (1980), arguing that most terms narrow rather than
expand our understanding because they focus on a single aspect rather than
describe the whole. “Post-modern” has
become the current term used to label these profound changes.
Other phrases describing
this emerging era include:
Harvey Cox’s technopolitan
society (following tribal and town);
Marshall McLuhan’s electric
era and global village;
Daniel Bell’s post‑industrial
society; and
John Naisbitt’s information
society.
John Naisbitt (1982, 1990)
examines megatrends shaping this new era, many of which apply directly to
education for ministry. He describes
American cultural changes but these trends also apply to all societies
experiencing the global technological revolution. I comment briefly on five of his first list of megatrends
(1982:1) and two from his megatrends 2000 list (1990:276, 248) which seem
particularly relevant to education for ministry.
In other words, you can now
be involved in a huge range of world-class opportunities for study and ministry
right where you are, in your home group, cell group, study group, or mission
group or in your own home alone.
1.1. From an Industrial Society to an Information Society:
Although we continue to think we live in an industrial society, we have
in fact changed to an economy based on the creation and distribution of
information.
Education for ministry now
benefits from educational processes and resources common to society including
the proliferation of media which liberate education from confinement in
classrooms and make it available in ‘schools without walls’. Britain’s Open University is an
example. External Christian degree
studies is another.
Teachers and students can
engage in mutually enriching interaction and research at the interface of
context and content, facilitated by educational and communications
technology. For example, the computer
is replacing the typewriter, the photocopier has overtaken the duplicator, the
video is taking over from the audio cassette, the resource centre is
assimilating the library and going electronic, the modem connects us with the
Internet, and mail is increasingly by fax or e-mail.
An internet copy of this
paper is now more useful than a printed copy!
It reaches more people, anywhere in the world. Anyone can download it and use it. Quotes can be immediately woven into other tasks, including more
articles! The material can be used and
re-used in multi-media, including adapted to OHT for study groups or adapted
and printed in Study Guides and Readings.
In other words, you can download
this article from the Renewal Journal web page, reproduce it for your home
group, study group, church paper, or tertiary study. You can adapt it, and turn a summary of it into a hand-out or an
OHT sheet. I’ve done all that with this
article and many other articles -
often.
1.2. From Centralisation to Decentralisation:
We have rediscovered the ability to act innovatively and achieve results
‑ from the bottom up.
We are familiar with this
trend and encourage it in many of our church structures. It also applies to education for
ministry. We choose resources and
studies from a widening range of possibilities.
At the personal level, increasing numbers
of people study for theological or ministry degrees, often by open education or
distance education. At the church level, innovative
congregations or creative people in churches find ways to enrich the ministry
education of their people, and this may include external studies in education
for ministry which was once available only to full time college students. At the college level, many colleges now offer external studies or
distance education with decentralised programs related specifically to local
contexts and guided by local tutors.
In other words, you are no
longer dependent on other people to chart your course or even your
beliefs. You do that, led by the Spirit
in fellowship with God’s people.
1.3. From Institutional to Self‑Help:
We are shifting from institutional help to more self‑reliance in
all aspects of our lives.
Institutional Christianity
is big business, but many traditional churches decline while home groups
multiply and house churches proliferate.
Independent churches attract increasing numbers, and some denominational
congregations experiencing rapid growth sit rather loosely or uncomfortably
within traditional structures, often challenging those structures
prophetically. Large numbers of
educated and committed Christians join or form study groups, renewal groups,
charismatic congregations or covenant communities.
Continuing theological
education is another example of self‑help programs. Institutional help or direction is often by‑passed
in favour of a wide range of personal interests including study for various
degrees now increasingly accessible from colleges around the world. This self-help option is increasingly taken
where external study is available.
In other words, you can
chart your own course in study and ministry according to your personal calling,
gifting and anointing. That course can
fan the flame in you and set you on fire for powerful ministry if you choose
your study well.
1.4. From Either/Or to Multiple Options:
From a narrow either/or society with a limited range of personal choices
we are exploding into a free‑wheeling multiple‑option society.
Demarcation lines along
denominational or doctrinal differences once characterised churches,
theological colleges, and even Bible colleges.
These increasingly blur and merge within the unity of the Spirit and in
the ecumenical landscape.
Renewed Baptists, for
example, may identify more deeply with Catholic Charismatic spirituality than
with their own historical distinctives.
‘Rebaptism’ is a burning pastoral issue as increasing numbers choose to
move freely among differing groups.
Multiplying home groups discover authentic unity and raise eucharistic
problems. Traditional understandings of
ordination and ministry are increasingly challenged, as this statements nearly
half a century ago:
The
question we are now considering is that of the possible ordination of the
ordinary farmer or merchant or lawyer, who is prepared to give freely to the
Church the time that he can spare from the ordinary occupation in which most of
his time must be spent.
The
proposal seems to us strange only because, from the point of view of the Early
Church, we have got things thoroughly turned upside down. ... It is hardly too
much to say that in those days almost anyone could celebrate the Holy
Communion, and hardly anyone except the bishop could preach; whereas now almost
anyone can preach (or, rather is allowed to preach!) and hardly anyone can
celebrate Holy Communion. Lack of
balance in either direction is to be deplored (Neill 1957:65).
Local churches as well as
Bible colleges need to take our multiple option context seriously and offer a
wide range of options adapted to people’s calling, giftings, anointings,
ministries and learning styles. An
example of this is the learning contract or agreement and the importance of
practicum or field education learning and ministry experiences.
In other words, you will
probably be ordained to your ministry in your lifetime, if you want to be,
whether you are male or female, employee or boss, working in the church or in
the world. Many churches in Australia
are already doing this.
1.5. From Hierarchies to Networking:
We are giving up our dependence on hierarchical structures in favour of
informal networks.
Naisbitt (1982:197) identifies
three fundamental reasons making networks a crucial social form now:
(1) the death of traditional
structures,
(2) the din of information
overload, and
(3) the past failures of
hierarchies.
He adds,
The
vertical to horizontal power shift that networks bring about will be enormously
liberating for individuals. Hierarchies
promote moving up and getting ahead, producing stress, tension, and
anxiety. Networking empowers the
individual, and people in networks tend to nurture one another.
In the network environment, rewards come by
empowering others, not by climbing over them (1982:197, 204).
That is crucial. It fits with Christian commitment to love
and serve one another. And it helps to
overcome the flaws of bureaucratic Christianity, such as the Peter Principle:
‘In a hierarchy every employee tends to rise to his level of incompetence’
(Peter 1969:22). Where that happens in
churches, people now tend to choose a better option, often going elsewhere.
Toffler describes the shift
toward networking this way:
We
are, in fact, witnessing the arrival of a new organizational system that will
increasingly challenge and ultimately supplant bureaucracy. This is the organisation of the future. ... Shortcuts that by‑pass the hierarchy
are increasingly employed. ... The
cumulative result of such small changes is a massive shift from vertical to
lateral communication systems
(1970:120, 133).
The impact of networking is
reflected in our growing use of short term task groups (instead of long term
committees) and the supportive, nurturing home group or cell group structures
(instead of formal mid-week prayer meetings in pews).
Contextual education for
ministry will help to prepare ministry which can function well in a networking
environment. Not only do ministers and
leaders need to know how to facilitate task groups, study groups and home
fellowships (rather than be threatened by them), but the shape of ministry can
be transformed in this context as task group specialists and cell group leaders
minister and enable ministry, disciple others and are discipled in mutuality.
Further, Bible Colleges can
provide essential resources for use in the learning and ministering networking
groups as well as for individuals.
In other words, you will get
your rewards and fulfil your ministry “by empowering others, not by climbing
over them.”
1.6. The triumph of the individual
The great unifying theme at the conclusion of the 20th century is the
triumph of the individual.
Networking frees people from
bureaucratic restrictions. New
relationships emerge in voluntary associations including the church and its
activities. Technology empowers the
emerging freedom of the individual. The
motorcar, then the aircraft, dramatically increased individual mobility. Millions now communicate freely within the
electronic village.
The freedom of the
individual under God within committed community is an increasing reality of
church life and education for ministry.
Individual giftings and callings are openly pursued, encouraged and
channelled into effective ministry within the body of Christ.
Gifted ministries emerge in
ordinary people, fuelled and trained by the best teachers and leaders in the
world through video, casettes, TV programs, internet articles which now include
video and audio preaching and teaching.
In other words, you can use
any or all of these resources as you serve God in the power of His Spirit,
doing what He leads you to do, such as in personal networks, home groups or
house churches.
1.7. Religious revival
At the dawn of the third millennium there are unmistakable signs of a
worldwide multidenominational religious revival.
Naisbitt notes widespread
religious revival including charismatic renewal, such as one-fifth, or 10
million, of America’s 53.5 million Catholics in 1990 were charismatic. Now one third of practising Christians
worldwide are pentecostal/charismatic.
Traditional, doctrinal, cognitive Christianity is increasingly
challenged by transforming experience of God.
This has immediate
application to education for ministry.
An urgent task for us all is to make our ministry education in renewal
as widely available as possible to meet this rapidly expanding revival.
Open education for ministry
can flow anywhere through networking Christian ministries to inform and
inspire, to liberate and equip leadership and multiply ministry.
In
other words, you will be increasingly relating to others in revival - from all
kinds of denominations, or none, and with all kinds of theologies (where Jesus
is Lord). That’s one reason why good
Spirit-filled study can help you see more clearly and serve more fervently.
2. Open Education Possibilities
Adult education, continuing
education and ministry education now offer wide scope for self-directed
learning, which Malcolm Knowles calls andragogy (1980).
Malcolm Knowles developed
the concept of andragogy to describe
self-directed learning in contrast to
pedagogy viewed as mainly teacher-directed learning.
In
its broadest meaning, self-directed
learning describes a process in which individuals take the initiative, with
or without the help of others, in diagnosing their learning needs, formulating
learning goals, identifying human and material resources for learning, choosing
and implementing appropriate learning strategies, and evaluating learning
outcomes ... Self-directed learning usually takes place in association with
various kinds of helpers, such as teachers, tutors, mentors, resource people,
and peers. There is a lot of mutuality
among a group of self-directed learners (Knowles 1975:18).
Many people seek out these
possibilities for self-directed education, especially in extension or distance
education modes. Illich’s de-schooling
proposals (and similar expressions of schools without walls) describe
networking systems which apply to education in general but also to open
education for ministry. Instead of
fitting educational resources to the educator’s curricula goals, he proposes four
different approaches which enable students to gain access to educational
resources which may help to define and achieve their goals (Illich
1971:81). These are:
2.1. Reference Services to Educational Objects ‑
which facilitate access to things or processes used for formal learning.
Educational objects can
include resources found in most churches such as libraries, resource centres,
book shops, study notes, CDs, audio and video cassettes, TV (e.g. open
university), ands study groups using overhead projectors, whiteboards, and a
range of resources.
In other words, you can now
offer video nights or seminars for a huge range of training including
counselling, worship, evangelism, home group leadership and youth and
children’s ministries. Leaders from
around the world come into your home or group by video.
2.2. Skill Exchanges ‑ which permit persons to list their
skills, the conditions under which they are willing to serve and the addresses
at which they can be reached.
Skill exchanges can include
activities such as tutoring or people who can teach or disciple others,
musicians, ministry task groups, and educational or service specialists. Most informal church programs use these
skill exchanges – musicians train musicians; home group and study group leaders
train other cell or study group leaders.
We call it discipling.
In other words, you can be
in a group where someone disciples you (choose well!) and also in a group where
you disciple others. One great way to
learn something is to also teach it to others.
Use your gifts and skills, don’t bury them! Many people use their distance education study materials for
study groups, teaching or preaching.
2.3. Peer‑Matching ‑ a communications
network which permits persons to describe the learning activity in which they
wish to engage, in the hope of finding a partner for the inquiry.
Peer matches can include
persons interested in learning skills or forming study groups, including a wide
range of ministry education activities.
Some church directories now list areas of interest, and people can
easily establish common interest groups.
In other words, you can help
people in your home group or church to identify their interests from a list
(there are plenty around, or make up your own in the group), and then to match
them. It happens informally anyway -
people who like surfing go surfing together; intercessors love to pray
together.
2.4. Reference Services to Educators‑at‑Large ‑
who can be listed in a directory giving the addresses and self‑descriptions
of professionals, para‑professionals, and freelancers, along with
conditions of access to their services.
Educational leaders in
churches can assist in exploratory activities and in helping students achieve
specific goals. Practicum and field
education studies often link students with mentors and role models in ministry
such as in music, youth or children’s work, counselling, evangelism and other
significant ministries.
Open education for ministry
can explore these networking facilities.
Networks, along with the other megatrends, both require and enable
contextually appropriate models of education for ministry, and help to open the
theologising process to the whole church in an intentional and integrative way.
In other words, you can mix
life and ministry with continuing education such as in distance education,
learning with others, or on your own, how to live for God and minister in the
power of His Spirit.
3. Implications and Directions
Open education for ministry can
intentionally address these contextual issues of accelerating change and
integrate traditional classroom procedures with open education processes.
Significant implications and
directions include equipping the church for ministry, contextualising education
for ministry, providing resources for the church, and renewing the church.
3.1. Equipping the Church for Ministry.
Open education for ministry
not only equips pastors or leaders for ministry but opens that process to the
whole church.
Ralph Winter, an extension
pioneer through the Presbyterian Seminary in Guatemala, observed that their
extension program cost less per student, allowed a smaller faculty to deal with
a large number of students (by using seminar tutors), stressed independent
study and reflection, attracted more candidates to the ministry, reached more
mature students, enabled teaching on several levels more easily, and allowed
students to work in the context of their ministry.
He emphasised that extension
was not primarily a new method of teaching but that its greatest significance
was as a new method of selection and equipping for ministry, since
the
underlining purpose for working by extension is in fact more important than any
of the kaleidoscopic varieties of extension as a method ‑ it is the
simple goal of enlisting and equipping for ministry precisely those who are
best suited to it (Kinsler 1978:x).
Opening ministry education
to the whole church helps to reach the real leaders and equip them. Missionary Roland Allen severely criticised
western styles of education for ministry for failing to do this. His points include these (Mulholland 1976:16‑18):
(1) The apostles required
maturity and experience with Spirit‑filled giftedness for leadership; we
ordain young, inexperienced graduates.
(2) The apostles say nothing
about full time employment in the church; we require it.
(3) The apostles selected
the real leaders; we emphasise a subjective, internal call.
(4) The early church valued
spiritual and practical formation in life and ministry; we value academic
credentials.
(5) The early church allowed
full ministry including the sacraments; we deny this to many groups.
Open education for ministry
gives the real leaders access to theology in a ministry context. These spiritually gifted and pastorally
experienced leaders may, or may not, be officially ordained but they function
in significant pastoral ministry not only with individuals but also as task
group leaders, home group pastors, or worship leaders and preachers.
In other words, you can run
your own ministry training centre, as in your home group or study group or
ministry group or mission group.
3.2. Contextualising Education for ministry.
Opening ministry education
shifts the focus from the classroom to the context of ministry, from
preparation for ministry to formation in ministry.
Classrooms will undoubtedly
continue to provide an essential means of serious theologising, especially when
students’ ministries, gifts and contexts are taken seriously.
Open education for ministry
can broaden this approach. Ross Kinsler
emphasised the role of extension in that process:
The
full significance of theological education by extension will be perceived when
local people discover that they are being invited to become primary agents of
both ministry and theology. For
theology itself is the interplay of Christian life/ministry and reflection, of
Gospel and context, of God and history. ...
Theological
education by extension can be treated as a stop gap for those who can’t go to
seminary, a partial, pragmatic substitute for the ‘real thing’. Or it can become a new and powerful attempt
to return ministry and theology to the people, where they really belong
(Kinsler 1983:3, 21).
Committed Christians often
challenge entrenched structures with spiritual sensitivity, prophetic insight,
pastoral concern and intellectual integrity.
The prophetic and teaching role of Bible College staff can be
increasingly exercised by informed people who may never sit in college classrooms
but who now have greater access to theological resources. This is closer to the New Testament pattern
for ministry formation and education.
The
principal model for ministerial formation is Jesus himself, who continues to
call his followers into his ministry and mission, and the classic text is Mark
10:42‑45, which speaks of service and self‑giving. One of the enigmas we face is that
theological education ... leads to privilege and power, whereas ministry is
fundamentally concerned with servanthood (Kinsler 1983:6).
Open education for ministry
can fulfil a significant servant role in the church by providing ministry
education for the whole church, not just the elite few.
In other words, you can
minister as Jesus did, serve as Jesus did, disciple others as Jesus did -
without desks in a classroom, but in life, in homes, in relationships.
3.3. Providing Resources for the Church.
Open education for ministry
provides resources for the whole church which can be used anywhere. Many churches now make these resources
available, and produce their own.
Resource centres in churches supply audio and video cassettes as well as
books and magazines including periodicals or journals.
Guest speakers are now
recorded on cassettes (audio and video) and copies can be widely
distributed. The same applies to
lecturing or teaching. Distance
education uses these facilities extensively.
Resource directories and publicity through church papers provide the
church with access to these.
Many resources, simply
produced and widely distributed, facilitate group sharing as well as provide
significant input. Taped lectures or
sermons, for example, can easily include discussion questions or tasks for
discussion and action.
External students value these resources. Cassettes (easily used with accompanying material) become not only formal study tools, but also provide up‑dated resources for continuing education, for personal enquiry, and for seminar or tutorial groups.
More sophisticated distance
education models can be developed also.
University external studies departments offer many examples.
Clive Lawless, a lecturer in
Educational Technology at the Open University in London comments on how
Britain’s largest university teaches at a distance using a wide range of media
including audio and video cassettes available for personal use as well as
broadcast through educational radio and television. Most of their courses involve regular seminars as well as
providing personal study resources.
Lawless (1974:8) notes three
important implications of the Open University for ministry education:
(1) Open education for
ministry methods can be used on a large scale and at the highest educational
levels;
(2) Open education for
ministry needs personnel and resources to concentrate on it; and
(3) Open education for
ministry needs to use a wide range of media and materials.
He says that we need to ask
two questions concerning the range of media and materials available: whether
all possible media and materials are being used, and whether they are being
used in an effectively integrated way.
In other words, you can have
world leaders such Billy Graham, Oral Roberts, Benny Hinn, Yonggi Cho and many
others in your home or home group via video or cassette, leading to lively
discussion and mutual ministry. Current
educational media provide resources for the church and in the process opens the
classroom to the whole church. This in
turn helps to further equip the church for its ministry.
3.4. Renewing the Church.
Ministerial formation is
committed to renewing the church but often frustrated and bound by entrenched
traditions. Those limiting structures
are increasingly by‑passed in the shift to lateral networking fuelled by
creative open ministry education resources.
The
concern of theological educators in many places is to liberate our institutions
and churches from dysfunctional structures in order to respond in new ways to
the Spirit of God in our age and in our many diverse contexts. Theological education by extension is a
tremendously versatile and flexible approach to ministerial training; it is
also now a spreading, deepening movement for change, subversion and renewal
(Kinsler 1981:101).
Rigid or traditional
structures may be made more flexible with new developments which emerge out of
creative and courageous responses to the Spirit of God.
Renewal ministries in the
church function naturally and powerfully along flexible networks of committed
groups. Some of these fit within
denominational structures, though uncomfortably at times. Others emerge as new structures, mixing
formerly separated Christians into various expressions of “the unity of the
Spirit in the bond of peace”. Networks
of committed and creative groupings continue to multiply.
Larger congregations also
need networks of small groups for personal fellowship, effective ministry and
service to others. These congregations
usually provide significant ministry education resources in paperbacks,
magazines, audio and video cassettes, and also produce their own resources.
One common example of such
resources in ministry education made widely available are external studies
units in degree courses. These often
include:
(1) A study guide, including
administrative, content, resource and assessment information;
(2) Notes and/or essential
text(s);
(3) A reader containing
significant articles or book chapters;
(4) Resource materials, such
as disks, and audio and/or video cassettes.
These become available not
only for individual or tutorial study, but also for use in ministry.
Bible College staff have
abundant resources to make their teaching available anywhere as resources for
open education for ministry, including overseas. This includes accredited diploma and degree programs.
Open education for ministry
uses these emerging opportunities to creatively involve the church in
contextual theological reflection. It
is a significant force to equip the church for its mission in the world.
In other words, you are a theologian
(you have significant thoughts about God and are continually learning), a
teacher (by example, modelling, dsicipling and serving - both informally and
formally), a minister (for to serve is to minister), and a disciple of Jesus
who by his Spirit within us ministers through us to others, and through others
to us.
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© Renewal Journal #15: Wineskins (2000:1) www.renewaljournal.com
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