Contextualization of Merit-making and Grace for Christward Movements in the Karmic World David S. Lim, Ph.D. How can we effectively effect Christward movements (CM) in the Buddhist and karmic world? This paper advances that for fruitful evangelism and people movements, we should use their terms, concepts and teachings, including of “merit-making,” in leading people to a personal relationship with Jesus Christ, and follow Him in networks of micro-communities called “house churches networks” (HCN) which adopt this understanding of faith. Any diversion from this “radical contextualization” approach has been one of the main reasons for the failure to effect Christward movements among Buddhists. By “radical contextualization,” we mean we can start with any term, concept, ritual, and artifact from any worldview or religion, including Buddhism which does not even believe in the existence of God. We can use elements in each particular Buddhist’s worldview to share the Christian gospel and invite them to accept the person and work of Jesus Christ, which rejects any merit-making – without extracting them from their community and culture. We can approach Buddhists in a common search for truth by using their understanding and interpretation of reality. We are hereby showing them that in humility we are sharing their journey to search for truth and enlightenment. There are basically two kinds of Christward movements (CM). Those who practice church planting that seek to set up contextualized religious structures separate from the Buddhist community prefer to be called “Church Planting Movements” (CPM) or “House Church Movements” (HCM); it is classified mainly as C-4 in the C-1 to C-6 spectrum. The other that uses the C-5 paradigm prefers to be called “Insider Movement” (IM) or “Disciple Multiplication Movement” (DMM); it avoids “extraction evangelism” and disciple their “converts to Christ” in informal or underground house church networks (HCNs) which infiltrate vertically and spread horizontally seeking to transform Buddhist structures (monks, temples, monasteries, etc) from within towards Christ-following forms of Buddhism, just as those in the Muslim and Jewish world have remained Muslims and Jews socio-religiously. I consider that the CMs in most of China, Cambodia and Vietnam to be of the first kind (C-4), while those in Japan, Myanmar and Thailand to be of the second (C-5). India has a mix of both, though the largest ones are C-5 (cf. Lim 2016a). IM is now clearly defined in a voluminous book Understanding Insider Movements, edited by H. Talman and J. J. Travis (2015) published recently. Sadly it contains only two minor chapters on IMs in the Buddhist world, while all the rest were mainly of those in the Muslim world. The latter have been described in more detail in David Garrison’s A Wind in the House of Islam (2014). From SEANET’s first Missiological Forum (2002), IM was introduced through two major papers: Paul de Neui (2003) described the dynamics of a neo-Buddhist CM among the folk Buddhist Isaan, emphasizing that most barriers to conversion have been socio-cultural, not religious (130-135). In the second paper, I also outlined IM’s mission paradigm and ecclesiastical structure for “radical contextualization” in Buddhist context. Then de Neui also outlined the possible use of C-1 to C-6 categorization for the Buddhist world in Charles Kraft’s Appropriate Christianity (2005), which is reprinted in SEANET’s Volume 11 (2015). Eight years ago (2009), I highlighted IMs again at the 7th Missiological Forum of SEANET through a paper entitled “Catalyzing ‘IM’ in Buddhist Contexts” (Lim 2010). There I gave the biblical basis for IMs (39-40), with practical tips for churches that want to transition into House Church Networks (HCNs) in 3-5 years (41-44) as well as for missionaries who want to implement IMs in frontier situations (44-46). It was written from CPM (C-4) perspective. Here I approach CM from that of IM (C-5). In the “Cape Town Commitment” of the Third Lausanne Congress 2010, IMs are recognized as a promising way forward, albeit with caution. It states: So called ‘insider movements’ are to be found within several religions. These are groups of people who are now following Jesus as their God and Saviour. They meet together in small groups for fellowship, teaching, worship and prayer centred around Jesus and the Bible while continuing to live socially and culturally within their birth communities, including some elements of its religious observance… Some commend such movements. Others warn of the danger of syncretism. Syncretism, however, is a danger found among Christians everywhere as we express our faith within our own cultures. We should avoid the tendency, when we see God at work in unexpected or unfamiliar ways, either (i) hastily to classify it and promote it as a new mission strategy, or (ii) hastily to condemn it without sensitive contextual listening. The Cape Town Commitment, Part IIC, Sec. 4, 47-48. Entitled ‘Love respects diversity of discipleship,’ it concludes with: ‘In the spirit of Barnabas who, on arrival in Antioch, “saw the evidence of the grace of God” and “was glad and encouraged them all to remain true to the Lord” (Acts 11:20-24),’ appealing to the ‘guiding principle the apostolic decision and practice in Acts 15:19, and to ‘exercise humility, patience and graciousness in recognizing the diversity of viewpoints, and conduct conversations without stridency and mutual condemnation (Romans 14:1-3).’ IM’s objective is to catalyze a transformation movement for within (and often from below) through winning community leaders (including the religious leaders) to Christ through DMMs. Its aim is not to introduce Christendom/denominational practices and structures (no matter how indigenized or contextualized), but to disciple “converts to Christ” or Christ-followers to live for and bear witness to Christ without being extracted from their socio-religious situation, as taught by Paul clearly in 1 Corinthians 7:18-19: “Was a man already circumcised when he was called? He should not become uncircumcised. Was a man already uncircumcised when he was called? He should not become circumcised. Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts” (cf. chap. 8-10, esp. 9:19-23). Following Christ will make them better Buddhists. They will become Christ-following (by faith) Buddhists (by religious affiliation) who pray to God in Jesus’ name and seek to do His will revealed in Bible (1 Tim 4:4-5). Individually and corporately in their HCNs they will seek to share their faith as insiders, aspiring to persuade as many of their relatives, friends and workmates to follow Jesus Christ through obedience to His teachings as revealed in the Scriptures. This will not exempt them from being persecuted when they are discovered. Yet they stand a much better chance to have their testimony in the midst of trials accepted and even embraced by their compatriots. It is best that they avoid being called “Christians” or related to Christendom. This often turns people off and we lose many opportunities to share Jesus. For example, in the northeastern region of Thailand Khris-tee-yen (Christian) has negative meanings: one who follows a foreign religion; one who work for foreigners; one who had sold out their national identity to foreigners; one who had leprosy, for early Protestant ministries worked among lepers; one who had descended from evil spirits, having been expelled from their villages; and one who cannot go to heaven (many Buddhists believe in many heavens and hells) because they did not get proper funeral led by a Buddhist monk (Wetchgama 2015, 103-104). They should choose how their IM will be labeled, though some have started to call themselves as “New Buddhists” (Wetchgama 2015, 106-107). As seen below, they can then explain whereas Buddhism required each one to depend solely upon oneself, New Buddhism means complete dependence on the Creator and His grace shown in Jesus Christ who saves us from samsara and sin and also empowers us to live the path (dharma) that leads to happiness (nirvana) – in this life and in the afterlife. In my view, it is only through major IMs that closure to the Great Commission can realistically be achieved, given the sincere effort but insignificant results of world evangelism in the past three decades since the first Lausanne Congress (1974). Here are the four distinct marks of CMs, IM-style: simple message, simple manner, simple method and simple mission. Simple message Evangelism among Buddhists can adopt their karmic worldview: Karma is indeed a reality – good will be rewarded, while evil will be punished. Our lives will be judged according to the merits and demerits that we do in this life (2 Cor. 5:10). What we sow, we will reap (Gal. 6:7, etc). Thus, we can use karma as a bridge and common ground for evangelism. In fact we can find (and should surface) many other common elements in the Buddhist worldview. Common grace. God has revealed His will in human conscience (Eccl 3:11 - “in human hearts”). Romans 2:14-15 explicitly states that God has written his commandments in the hearts of people who do not have the Book of the Law (Torah): “Indeed, if Gentiles who not have the law, do by nature things required by the law, they are a law for themselves, even if they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing now even defending them.” God reveals Himself to all human beings, theologically known as “General Revelation” because of His “Common Grace.” His existence and many (if not all) of His attributes and His will are made known to all human beings, including the teachings of Buddha, despite his non-theistic view. We can point out the similarities in the moral teachings of Buddha and those found in the Bible. This innate knowledge about God’s will and ways is based on God’s image inherent in human beings (Gen 1:26-27; 9:6, Js 3:9) and God’s self-revelation in creation and in human conscience (Ps 19:1; Rom 1:18-20). Human cultures and religions do have immoral and demonic aspects, but they are due to sin, ignorance, finitude and weakness that are also inherent in human nature. Yet people with all their weaknesses and sins do seek God in response to His gracious revelation. So it’s our responsibility to recognize this religious instinct, without attributing and condemning everything in Buddhism (and other religions) to sin and Satan. Paul’s appreciative non-polemical approach (Acts 17) did not endorse idolatry, but shows a respectful recognition of people’s spiritual quest. Merit-making. Perhaps the most basic motivation for the most common practices of Buddhists today continue to be the earning of merits (dana) for better karma and the transferring of merits (= grace) especially to parents for earning more merits. The concept of dana involves earning merit (punna), which affects one’s karma (kamma), in the cycle of repeated reincarnations (samsara). Merit cleanses the mind and purifies it of “evil tendencies of greed, hatred and delusion” (Dhammananda 2002, 202). This merit is accumulated on behalf of or on account of the maker of the merit. Even the quality of thoughts and motives (in thought, speech and deeds) influences one’s karma for good or ill. Merits are generally considered positive and beneficial, but demerits (or negative merits) from evil acts are equally potent also and affects karma adversely. Karma is the absolute and ultimate determinant in Buddhism, it is “an impersonal, natural law that operated in accordance with our actions” without any law-giver or external ruling agent (Dhammananda, 2002, 113-115). Its classic popular motto is “Do good, receive good; do evil, receive evil.” This is similar to the Biblical teaching: “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap” (Gal 6:7). The goal in Buddhism is to purify our negative karma, to help generate positive karma, and to exhaust all karma ultimately – all through merit-making. For any negative or positive intention and action done, there will be a commensurate result automatically. The effects of one’s actions may be delayed, perhaps in a lifetime, but it will surely come. One arrives at enlightenment (bodhi) when all karmas, negative and positive, are exhausted when the sense of ego is totally extinguished, and a state of unending bliss (nirvana) is achieved. Buddhist scholars identify ten major merit-making deeds (Smith 2005, 101-103): Generosity or giving (dana) Morality by keeping the precepts (sila) Mental culture through meditation (bhavana) Reverence or respect (apachayana) Service in helping others (veyyavaccha) Transference of merits to others (pattidana) Rejoicing in the merits of others (pattanumodana) Preaching and teaching the Dharma (dharma desana) Listening to the Dharma (dharma savanna) Straightening one’s views or acting with right views (ditthijju) In practice, there are plenty of different kinds of actions or good works that gain merit: e.g., supporting the monks, familiarizing oneself with the religion, and being a leading lay follower (Adamek 2005, 136). A person can also share material things, behave in a moral way, and train their mind to gain merit. Other examples of meritorious actions include having polite and modest conduct, doing service for the common good, involving others in good deeds, rejoicing in the good deeds of others, explaining Buddhist teachings to others and correcting others’ view to the right (Buddhist) views. Other actions/deeds that gain merit are commissioning the construction of Buddhist images (bells, stupas, shrines), copying and reciting scripture, purchasing land for the construction of Buddhist temples, donating calligraphy, praying for the monks, making murals with inscriptions, and constructing visual images of Buddha in natural material as well as media form – photos in magazines, drawings, written articles and books, radio programs, flower offerings, etc. “Good works” is basically giving or sharing of resources and is the main means to ensure a better rebirth, and participation in community moves people towards nirvana (Walsh 2007, 355; Somaratna 2016). So doing good deeds or actions has a cumulative effect as a means of earning merit. The more a person gives/shares, the more they have. A person can also share his or her merit with others. This contributes to his or her salvation (increased karma) as well as rescuing or helping others. The Buddhist thought of karma, action, and deeds can be seen as being very similar to the practice of “good works” in Christian traditions (Adamek 2005, 143). Grace. Buddhism also has the concept of grace: Merit transference (pattidana) concerns the sharing of merits to others: “The acquired merit can be transferred to others; it can be shared vicariously with others,” either living or dead (Dhammananda 2002, 393). A person can also share his or her merit with others. All of these meritorious deeds not only produce benefits for the one making merit, but also give benefits or merits to the recipients or its transfer (204). Sharing is believed to contribute to a person’s salvation (increased karma), as well as rescuing or helping others (Adamek 2005, 136, 143). In practice, the three groups that benefit from such benevolence are the monks (sangha) or holy people, one’s parents, and the needy (203). Those who transfer merit “also receive the fruits of their deeds:” the “act of transference, being a good deed in itself, enhances the merit already acquired. In their state of happiness, the departed ones will reciprocate their blessings on their living relatives” (Dhammananda 2002, 393-397). Most Buddhist cultures practice different ways to transfer merits to others, especially to their ancestors. These rites, incantations, ceremonies and good deeds help improve their state in the after-life and also ensure that of one’s own future. Most vivid of such merit-making and merit-sharing may be seen at Chinese funerals, where paper money, cars, houses and cell phones are burned symbolically to help their “living dead” in the other world. In Mahayana Buddhism, the departed have continuing knowledge and experience that continue after death, and their presence and powers can affect the lives of their kin still living on earth. Gospel. How can the Buddhist concepts of merit-making and grace be used in effective evangelism? There are actually many congruences and overlaps in the Buddhist and Christian worldviews, especially regarding life in temporal reality or earthly existence. We can see these continuities in the teachings of their founders, of their Scriptures, and of their contemporary teachers. Like all religions, Buddhism has been in flux or evolving throughout history, as it adjusts to the worldviews and cultures it has encountered. It has been contextualizing ever since its growth within India at the 1st Council of Rajagoha (ca. 483 B.C.) and expansion from India to Sri Lanka in the 3rd century B.C. (cf. Burnett 2003). Today the Dalai Lama (2001) has taught that theists and Christians can be Buddhists “if they reframe their minds to the Buddhist teachings and practices” (49-61). He also acknowledges that there are varying views on major beliefs within Buddhism itself (54-55). Each community and every individual may interpret merit-making and grace differently. When is it based on a classic Buddhist understanding for better karma or folk religious practices of seeking to control the unseen world of spirits and reality? Or for love of others (especially ones’ parents and ancestors) to transfer “grace” to them, or for their personal benefit to gain power, possessions and/or prosperity. Or just to follow family tradition or cultural custom? Or any combination of the above and other possibilities? In this diversity, there are opportunities to introduce Christ and changes to any aspect of their spirituality and religiosity. Almost all Theravada Buddhists have integrated with indigenous folk religions, and thus also gained the latter’s concepts and stories of grace, especially in merit-transference (Smith 2005:113-118). Many Thais became monks at least for a while, so they can transfer merits to their parents especially their mothers (Davis 1993:92-93). In dana, the idea of grace (free gift) is already assumed, as an ideal at least – there’s no obligation at all for the receiver to reciprocate the giver. Our gospel of grace is a common concept and practice in the karmic worldview. Our message should focus then on the uniqueness of God’s grace that His gift of salvation in Christ is not a means to an end of spiritual progress or a better rebirth. The gift of grace is an end in itself, which relativizes everything about family, class, ethnicity and life itself. As Buddhists read the Bible, they will find many of its teachings to be good and every similar to theirs. Their main challenge is how to live out the high moral demands of both their and our faiths. For us, we believe that we need God’s grace in Christ to enable us to make spiritual progress to perfection (nirvana), which God requires (Matt 5:48; 1 Pet 1:16-17). As we walk humbly with God in His path of righteous living (Mic 6:8), we just need to constantly abide in Christ restfully and repent whenever we make mistakes and commit sins (1 Jn 1:9, etc). In Christ God’s grace purifies us and empowers us to live in constant holiness (sanctification), acting dependently on the power of His Spirit (Phil 2:12-13). Just as help comes from outside oneself (from spirits, bodhisattvas or Buddha) through other’s merits, folk Theravadins join Mahayana and Tibetan Buddhists in openness to receive help from Christ as Savior, liberator and deliverer. Like Christendom, each person, church and community will develop their soteriology on whether such work of salvific grace is permanent (Calvinist), impermanent (Arminian, semi-Pelagian and Pelagian) or both (Wesleyan) – or should this become an issue at all? For Buddhists who seek release from their existential sufferings, Jesus Christ is their healer and deliverer from dukkha and samsara (cf. Hiebert 1999, 77-79). For those who seek victory over spirits and demons, Jesus Christ is the victor who conquers all forces (Col 2:15; cf. Fukuda 2012, 71-87; Nyunt 2014, 106). And for those who seek a Savior who exemplify sacrifice for others like any bodhisattva (like Amida, Guanyin), Jesus Christ is the unique and all powerful substitute for atonement of sin (1 Jn 2:2; 4:10; Rom 3:25; Heb 2:17) and for reconciliation with God (2 Cor 5:19, Rom 5:10). For Japanese, Jesus Christ is the Great Kami (or Buddha) who is the Head of the cosmos, who rules over the varied gods and blesses us with life-giving power (Fukuda 2012, 58-66). He is the source of life, karma and all goodness, the logos (dharma, tao) who enlightens all (Jn 1:1-9,14,18). Then there are many modern forms of Buddhism which have adopted more Western and Christendom worldviews and lifeviews, which may make it easier for Westernized witnesses to Jesus Christ’s saving and liberating work. There are those who are working for political and social reforms (even militantly), like B. R. Ambedkar’s “Neo-Buddhism” in India (Ambedkar 1992), A. T. Ariyaratne “engaged Buddhism” in Sri Lanka, Ouyporn Khuankaew’s feminist “engaged Buddhism” in Thailand, Aung San Suu Kyi’s “activist Buddhism” in Myanmar, and Thich’s political “engaged Buddhism” in Vietnam (Thich 2005). Some have adopted the rationalist scientific worldview, like the Japanese New Buddhism, which will become more common as science sees psychological and medical benefits in yoga, mindfulness and meditation practices. This has been popularized by Thailand’s Buddhadasa and the Dalai Lama. And others have even adopted Christian rituals and practices, like relief and development ministry (like Taiwan’s Tzu Chi Foundation and Thailand’s Buddhadasa’s Dharmic Society), youth ministries, and schools. To them, Jesus Christ may be introduced as the embodiment of justice, compassion and non-violent advocacy. When asked if we believe in Buddha, we can say that he was indeed the Enlightened One who found truths for righteous living, and even a prophet who predicted the coming of Maitreya Buddha, whose name is Jesus of Nazareth. Just before he died, Buddha spoke to Ananda about a future Buddha called Maitreya: “I am not the first Buddha to come on earth, nor shall I be the last. In due time, another Buddha will arise in this world, a Holy One, a Supreme Enlightened One, endowed with wisdom, in conduct auspicious, knowing the universe, an incomparable leader of men, a master of devas and men. He will reveal to you the same Eternal Truths, which I have taught you. He will proclaim a religious life, wholly perfect and pure; such as I now proclaim” (Dhammananda 1998: 45-46). So Buddhist Professor Dhammananda observes that Buddhists who seek to gain merits through the committed religious life “will have a chance to be reborn as human beings in the time of the Maitreya Buddha and will obtain Nibbana identical with that of Gautama Buddha” (46). Alex Smith notes that this hope was particularly popular in the early 1900s among the Lao of Northern Thailand and Laos (2001:15-18). Very few, if any, Buddhists are willing to say that they have gained enough merits to reach nirvana, the ultimate stage of enlightenment. Jesus Christ brings nirvana (perfection) to them and completes what is unfulfilled in Buddhism. He is the way (dharma) – in any cultural forms, because all things come from the Creator (Wetchgana 2015:106-107; Davis 1997:93-97). Logically the classic Buddhist interpretation of Christ’s death on the cross would be that it was an ignominious death which is neither a voluntary self-sacrificial deed, nor an example of heroism. It would be seen as the just retribution of karmic causation. Christ’s horrific torturous death could only mean one thing, that in his previous existence he must have been a very wicked person to have acquired such bad karma (Davis 1997, 85). Yet Buddhist cultures have incorporated folk or “secular” understandings of redemptive suffering: many legends and histories among Buddhist peoples do record the concept of sacrificing for others where one person has voluntarily died in place of another. Buddhism knows much of sacrifice for others, both in the conception of the Bodhi-sat in Northern Buddhism who defers his entry into Nirvana for the sake of men and in the spiritual fables of the Jatakas, the Birth Stories, which picture often in a childlike way, but sometimes with telling maturity, the sacrifices undergone by the Buddha in earlier lives. Neither Bodhisatts – nor Jatakas may be historical, but they are evidence of a conviction within Buddhism that a sacrifice is both right and effective (Appleton 1961, 51). The concept of self-sacrifice for others can be found in many Theravada Buddhist cultures. Merit-making on behalf of another is common to many religions. In fact most religions require the guilty one to transfer their guilt to another by means of a ritual of substitution. The “banana leaf float” ceremony in many countries in the karmic world incorporates this concept. After the “house cleaning ceremony,” in the evening the whole village will proceed to the local river with a banana leaf float and each person will vicariously place upon the float, all the uncleanness of house and heart, and believe that it will be taken away down river as the float disappears. Also the Thai expression, “a goat which ‘takes away’ sin” suggests sin being taken away through the blood of an animal being shed in place of the person concerned. In Tibetan Buddhism there is an actual “scape-goat ritual:” a goat is selected and symbolically “loaded with guilt,” and then sent out to be killed by whoever finds it. One famous historical record of a vicarious substitutionary death was that of Queen Srisuriyothai of Thailand. In an ancient culture that the death of the king in battle would mean the taking over of his country, the queen sacrificed her life as she received the Burmese general’s sword blow instead of her husband King Chakraphat. This heroic deed showed that she willingly sacrificed her life for the King and her country. A memorial chedi was built to commemorate her heroic deed. Modern peoples have considered some national figures as heroes through the concept of martyrdom, especially in regard to those who risked their lives and died on behalf of the nation. No matter how horrific the circumstances may have been, their deaths are extolled as being the ultimate in self-sacrificial bravery and explained as substitutionary. Such deaths are not interpreted in the Buddhist fashion, as being the result of karmic predestination. They are on the contrary called “heroes” – those who died sacrificially on behalf of others (Davis 1997, 85-86). These ideas of substitution, vicarious suffering, and liberation through the intervention of and alleviation by another, are attractive to modern Buddhists. Using them more in evangelism and teaching may be most effective, for in fact, these concepts directly undermine the Theravada Buddhist ideas of self-determinism, fatalism and samsara. So we can affirm almost all teachings of classic Buddhism: the Four Noble Truths, Eight-fold Path and the various interpretations (traditions) of Buddha’s teachings today (e.g. Ecclesiastes, Matt 5-7; cf. Vasanthakumar 2005). As seen more clearly below, Buddhists just need to add into their worldview the call to “remember our Creator” (Eccl 12:1) and “Fear God and keep His commandments” (v. 13) – to revere a personal Supreme Being who will judge all things done in history (v.14). Was Buddha saved? We answer “We don’t know, but I hope so,” based on Romans 2:1-16. He could have been saved if he lived according to the enlightenment that he received. The “theology of religion” of contextualization promotes the “common ground” instead of just the “point of contact” approach (cf. Lim 1983, 195-197). There are both continuities and discontinuities between the Buddhist and Christian faiths, but in evangelism, we must start and focus on the continuities, and allow the discontinuities to be corrected gradually later. Moreover, we must consider these continuities to be real truths (“common ground”), for God has left revelations of His Truth among all peoples and their cultures (Ac 10:38; 14:17; 17:22-31). So, we can start with whatever light they already have, and introduce Jesus and His teachings into their world. “While commitment to Christ precludes commitment to the finality of other faiths, it does not rule out acceptance of truths that other faiths may contain” (McDermott 2000, 20; cf. Ramachandra 1999, 117; Yong 2003, 2013; Cracknell 2006). Willingness to learn from other religions shows respect and sensitivity in our witness. We can acknowledge the truths embedded in the issues that people bring up and use them as “common ground” to talk about the relevance and significance of the embodied Truth, Jesus Christ. We can then help them see beyond their current worldview, even despite the baggage they may carry from their past encounter with Christians. We can even acknowledge the abuses and failures of Christianity as a religion and appreciate the marks of truth in their religions and worldviews, without having our faith in following Jesus threatened. Getting the simple message right is not enough: it is necessary but not sufficient. Besides presenting the message with the right words and concepts, effective contextualized witness for IMs also requires at least three other dimensions: simple manner, simple method, and simple mission. Simple Manner Leading people (including Buddhists) to Christ should be a simple matter. It is akin to “gossiping:” telling a friend (almost always excitedly) of a piece of good news; hence new believers are usually the best evangelists. The harvest is ready (Jn 4:35) and plentiful (Mt 9:37); we just need to pray for more harvesters (v. 38). The Holy Spirit has been “poured out upon all flesh” (Ac 2:17-18) “to convict the world of sin, righteousness and judgment” (Jn 16:8-11) and guide people into all truth (16:13-15), for God desires that all will be saved and come to the knowledge of truth (1 Tim 2:3-4; 2 Pet 3:8-9). So, we can expect spiritual hunger out there. Our role is just to be good witnesses, to choose the best way possible to win as many people as possible to God’s embodied Truth, Jesus Christ (Jn. 1:1-18), who is good news if only we can present Him correctly for our friends to accept. Besides simplifying our message, we should also simplify the manner of sharing Jesus in three major ways: with relational, dialogic and narrative approaches for “incarnational (or friendship) evangelism.’ This will minimize possible conflicts as some worldview and lifestyle changes will arise from differences that are inherent in the uniqueness and supremacy of Jesus Christ over any concept, power, person and god (or non-god) in their worldview. Relational. First, worldview change is tough, but it is best done through affectionate relationships and informal story-telling (Hiebert 2008, 84; Strauss & Steffen 2009, 462-463). Hence, establishing a friendly or intimate relationship is perhaps the most important factor in effective evangelism. As we share confidently, we must beware of appearing offensive by sending the message, “You’re wrong; I’m right,” thereby turning our friend off from the opportunity to hear the Gospel. We do not need to attack or condemn others by rejecting or belittling the good in their religion. In fact, all criticism of their religion must be avoided until that person shall have “converted to Christ.” There is hardly any use to try to convince someone whose mind is still in the dark (Eph 2:1-3; 4:17-18; Jn 3:19-21). Corrections can come later, and usually they are the work of the Holy Spirit who guides believers into all truth (Jn 16:13)! Buddhist spirituality is through the integration of material and spiritual benefits of earning merit through good works. With the goal of Buddhism being to alleviate the suffering people experience in everyday life (birth, illness, separation, death, etc.), we can recognize the importance of these daily events and look for ways to help. We can join in their daily routine and concerns. If they can recognize God’s truth in the life of believers in dealing with everyday life events, they may be drawn to those who live out the grace of our message. Due to the relational focus of Buddhist cultures, ministry to Buddhists should focus not so much on beliefs as on the practical concerns of people and their families. Ministry should attend to the narratives of their lives and be willing to enter into their journeys as well as to share one’s own journey, thus letting actions speak louder than words (Yong 2013, 15-18). Our outreach should be more about experiencing God’s grace in the world than involving them in our evangelistic activities. Dialogic. Second, a gentle and patient attitude evinced by a listening and conversing posture is required. Evangelism should be in the form of an open invitation to friends to join in your search for truth. The acceptability of our message often largely depends on the credibility of the messenger (which often has to be earned, especially if one is perceived to be an outsider). There will indeed be at least two major worldview change: from samsaric (cyclical) to historical (development in space and time), as well as from impersonal force to personal deity (cf. Smith 2005, 117-118; cf. Hiebert 2008): God exists and created the cosmos and rewards those who seek Him (Heb 11:1,6; cf. Gen 1-3; Jn 1:1-18). Injecting this into the karmic worldview should be done dialogically, expecting that these two “new” truths will be raised (1 Pet 3:15). Jesus Christ is the liberator from samsara, thereby breaking the chain of endless and burdensome karma (Song 1982, 181-191; Yong 2003, 115, cf. Bhikkhu 2008). In practice, beyond appreciating their Buddhism in toto, they just need to add prayer to (a personal) God in (historical) Jesus’ name and willingness to obey Him (personal) in accordance to His (historical) Word into their worldview: “For everything that God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer” (1 Tim 4:4-5). Upon conversion to Christ, the Holy Spirit will guide them to the right perspectives and proper behavior that befits their new faith. New Buddhists can share with their networks that Christ came to fulfill, not destroy, the best of Buddhism, and His coming adds new dimensions to enrich their faith. This “critical appreciation” approach is not leveling down to the lowest common denominator, but leveling up to the highest possible revelation. Moreover this correlates with the preferred soft behavioral pattern of Buddhism called upaya: “meekness” (Mejudhon 2005) and “gentle strength” (Bowers 2005). Avoiding confrontation or polemics, but showing love and trust should be the natural evangelistic approach of New Buddhists. As we engage them in a truly dialogic conversation, we acknowledge our common humanity as equally needy, equally sinful and equally dependent on God’s grace. We listen attentively and sensitively to understand, and thus divest our evangelism of any stereotypes or fixed formulae which are barriers to true dialogue. In this way, the discipling process actually starts from the beginning. The more time we spend with the “disciple” before and after the “conversion” experience, the faster and more effective will be the discipleship to Christ-like thinking and living. Narrative. Thirdly, for worldview change, it is best to use narrative approach: stories, proverbs, parables, and songs (Evans 2008) as done in Cambodia (Jones 2008; Man 2008) as well as dances, drama and rituals, as done in Japan (Fukuda 2012). Most important may be the use of Genesis 1-3 to teach God’s creation and its fall, as well as John 1-3 to show Jesus Christ’s origin and mission, particularly for Buddhists to adopt the historicity of time and the personhood of God. In the past two decades, “Oral Bible Storying” has been used to teach the truths of God’s Word by simply telling Bible stories and helping the listeners to discover the truth for themselves by asking questions in a discussion or conversation format. Christ-followers in China memorized entire books of the Bible. Those who were imprisoned can quote whole texts while in jail, so they witness to Christ even when in solitary confinement. To make our task simpler, we can choose the stories, psalms, proverbs and teachings that are needed in the local context. The use of pictures or visual aids has to be carefully done. They can bring confusion or may distract from the story, unless they are drawn by native artists in local art forms. Though a picture is worth a thousand words, any given picture does not convey the same one thousand words to every person. Simple Method According to Luke 10:4b-8, Jesus trained his disciples by sending them to just simply share life and faith with a “person of peace” (v. 6). This is the key strategy of “disciple multiplication (or making) movements (DMM),” which is simply described in 2 Timothy 2:2: “the things that you have heard me say in the presence of many witnesses entrust to reliable men who will be qualified to teach others also.” We aim to saturate each community with the gospel through discipling each Christ-follower to disciple their own network of relatives and friends – starting with just one person and their household. Each Christ-follower is equipped and empowered to make their own disciples as they meet regularly for a while (preferably not more than one year) as they discuss on the relevance of God and His Word in their personal and communal life. Each of them is a priest – a blessed minister to be a blessing to those who come in touch with them, discipling each to confidently have direct access to God and with authority to represent Him on earth, including in their karmic contexts. Each Christ-following individual and group simply learns how to hear God through the discipline of set times of devotions and the habit of constantly asking “Lord, what would you have me do to please you?” (1 Cor.10:31; Rom12:1-2). As New Buddhists, they can naturally catalyze DMMs as they remain as good (if not better) neighbors in their community and workplace, and as they participate in community affairs and festivals and excel in community services (read: good works). They just need to simply walk humbly with God, acting justly and loving mercy (Mic.6:8) in Jesus’ name. When they gather, even as “two or three,” they encourage each other to love God and their neighbors (Heb.10:24; 1 Cor.14:26). The Holy Spirit will guide them into all truth (Jn.16:13-15). In DMMs, each Christ-follower learns how to facilitate Bible sharing by asking three simple questions about a chosen passage: “What does this text teach us about God and humans?” “What does it teach us to do?” And “Who are the two or three people you can share what we’ve learned?” The objective is that the head of each household (including servants and guests) can lead a weekly Bible sharing time, and thus all members will have also learned how to lead “house churches” (HC) with their respective kin, friends and workmates. Then sharing or gossiping about Jesus and His teachings will have become a habit or custom in each community across the karmic world and everywhere. Cross-cultural missionaries do not need to do much, as Jesus trained his disciples to do in Luke 10. Strategically they just need to befriend, evangelize and disciple a “person of peace” (v. 4b-7), who is a local resident who will then lead the DMM in his community and networks. Key is to let the first converts to Christ remain in their professions and socio-religious identities (1 Cor 7:17-20) as Christ-following Buddhists. For instance, in 2003, a nurse came to know Christ through another nurse in an IM in Japan. She was a New Age practitioner who wanted to study abroad to become a New Age leader. The Christ-following nurse led her to visualize her past experiences which she had expertise in. She saw herself and her ex-boyfriend in her imagination. Though he had once made her angry and had wounded her, she saw herself hugging him and they were weeping together. She could not understand why she did it, but after a while she understood when she saw Jesus approach them and hugged both of them with his warm hands. Jesus was bathed in tender light and she understood supernaturally that he would never abandon her. For her, conversion and healing occurred at the same moment. The experience was so real that she couldn’t help but share it with her friends. Three days after her baptism she shared her experience with a friend who was her partner in reading tarot cards. She led her friend to experience Jesus, and the same thing happened in her friend’s life. They began meeting weekly for prayer and accountability, and after three months, they started a HC in one of their homes where they used to read tarots. They had experienced Christ directly and were excited to share their experience with other nurses and friends, many of whom have also become Christ-followers with them and thus launched a DMM. This HCN emerged in a family-like small group of Christ-followers who had a passion for sharing Christ with their friends (Fukuda 2005, 360-361). DMM should be viewed as a lifestyle rather than just a strategy. As New Buddhists serve their fellow Buddhists in love, they will naturally rise in recognition and leadership in their communities and professions. Even without being intentional about it, their opinions and recommendations will be seriously considered. They will also be in a position to evangelize and disciple monks and other community leaders. This is how DMMs produce Christ-following communities naturally and take over governance positions and even “turn empires upside down” from the bottom up and from the inside out (cf. 1 Cor 1:26-29). This is the incarnational approach of Jesus, the apostles and the early church, as well as CMs in church history up to this day. This is how God intended nations and peoples to be discipled (Mt 28:19; Ac 1:8). In our age of rapid technical changes (from social media to artificial intelligence and robotics), and its accompanying political and religious disruptions, good ideas and practices can come from anywhere and spread everywhere. Any movement can start from anywhere. Our mission of world evangelization through DMMs seem to become easier and simpler as long as we remain “low tech” to focus on “high touch” (caring and sharing). DMMs follow the same logic as viral multiplication of social media, and work on the same dynamics. People live within extended webs of relationships and spend much time relating to and communicating with people in their social networks, for these are the people they trust the most and learn from the most. Successful viral media spread through such networks of relationship, and multiplication of faith communities spread through these networks in much the same way. Simple Mission The DMMs will result in HCNs whose simple spirituality will have minimal religious practices. Following Christ does not require public displays of religiosity – in fact, Jesus literally discouraged such (Matt 6:1-18), which include praying, fasting and alms-giving (merit-making), which pleases God and will be rewarded by Him. As each New Buddhist walks humbly and simply for God’s glory (1 Cor 10:31; cf. Mic 6:8), Their Christ-following Buddhist leaders will establish shalom were their constituents enjoy life with love and justice (1 Tim 2:1-2). Their spirituality does not need to develop elaborate theologies, ethics, liturgies and hierarchies (cf. Amos 5:21-24). As our world modernizes and globalizes, and as science and technology advances rapidly, and as Christ-followers lead inductive Bible sharing regularly, their inherited socio-religious traditions will be reduced and/or transformed into simpler forms – having overcome fears and guilt feelings, which are the roots of superstitious practices, lucky charms and elaborate rituals. Based on 1 Corinthians 7:17-24, their simple religiosity will evolve in at least three ways: non-clerical (v. 17,20,24), contextual (v. 18-19) and developmental (v. 21-23). Non-clerical. Above all, each Christ-follower will be discipled to be self-supporting through a means of livelihood (Eph 4:28; 2 Th 3:6-12). DMMs are lay movements and HCNs are lay-led structures – biblically different from the clergy-led structures of Christendom. New Buddhists will phase out the need for the monastic order (sangha), as they learn about the “priesthood of every believer.” Though the monks will continue to be fed at the start, but as they become Christ-followers, they will each learn a livelihood or trade, most probably for many as teachers of philosophy and ethics. Those who have leadership qualities will naturally rise into management and governance positions in the community and marketplace. Contextual. Second, New Buddhists will develop contextualized religious practices, retaining most of them and redefining them as Christ-centered and Christ-ward customs, with historical and personal (non-samsaric) beliefs and values. Most popular Buddhist practices, including ancestral and merit-making practices will be simplified and some may eventually phase out from house to house as they live out the logic of non-samsaric and post-animistic worldviews as they reflect on the Word. They may even become more biblical and Christ-centered than the tradition-laden and event-oriented denominations in today’s uncontextualized and Westernized Christendom. Our mission is an occupation plan, not an evacuation plan (1 Cor 15:24-25; Phil 2:9-11) because Christ is ruler over all things (Col 1:16-17) (Taylor 2015, 377). Jesus Christ entered European pagan cosmologies and transformed them Christward. Christ-followers sanctify the non-Christian (1 Cor 7:14) and food offered to idols (10:20-26), because all things can be purified (Tit 1:15) by prayer and the Word (1 Tim 4:4-5). New Buddhists can join in Buddhist activities with clear conscience. When they are confronted and asked about their motivation, then they can explain and witness to Christ, even if it may result in persecution. Meanwhile, they should have been doing DMM already before such conflict arises. New Buddhists may continue to practice the rituals and ceremonies of their families and community (Fukuda 2002, 219-230; De Neui 2003, 132-135; Wetchgama 2015, 106; Davis 1993, 136-137). Even if their culture assumes if these are for merit-making, we can agree that these practices are “good works” which are never sufficient to reach God or nirvana (perfection). It is Christ who fulfills and completes what is unfulfilled in these Buddhist practices. Sarun (2015) testifies that as a new convert to Christ, he had no qualms to engage in tambon (merit-making) in a temple -- carrying to two joss sticks and a lotus flower, while verbalizing his desires, with the hope of improving his karma. He also prayed to God to bless his family, especially to help his sister-in-law financially. Two days later his sister-in-law called to tell him that her financial problem was solved. She was elated that God answered his prayers. But previous to that day, he thought of doing tambon again to ask for financial blessing. But this time, he heard God tell him twice that He will take care of all his needs, so he didn’t do it. His conclusion: “Both acts look very similar on the outside, but very different on the inside. What matters is on the inside, which makes the latter act syncretistic” (386). Anyway, most Buddhists in urban centers are quite nominal, with no habits of regular visits to the temple. Their Buddhism surfaces only in family affairs, especially during festivals and funerals. We should encourage them to become better Buddhists and even grow the best Buddhist sect in their contexts. If any of their behavior disturbs our conscience, we may gently inquire in what way is it Christ-centered or Christ-honoring. As New Buddhists, they can lead in many advocacies: Peace movements that resist militarization and advance reconciliation and non-violent change; Ecological awareness and activism against climate change and for clean and green/blue programs; as well as vegetarianism and healthy lifestyles, Sundays can return to God’s original plan: for rest and family time (Gen 2:2; Dt 6:1-11, cf. Lim 2008). Moreover, in our stress-filled fast-changing world, they can teach (and even earn from) meditation, yoga and mindfulness classes and set up such schools. They can even use Buddhist sounding or looking names and titles, yet teaching privately that Jesus Christ as the Maitreya Buddha, Savior, liberator and/or dharma to the Creator. They can join in community festivities and even be part of its leadership team, instead of setting up meetings for “Christian worship.” In their annual calendar of festivals, some can be transformed into the Christian equivalent of Christ’s birthday (Christmas), His death and resurrection (Good Friday and Easter), “church anniversary” (Pentecost), thanksgiving (Feast of Tabernacles), and the like. God prescribed only three annual festivals for Old Testament Israel (Dt 16:16). Funerals can gradually be simplified to honor the dead without the complexities of karmic merit-making. They will gradually learn how to get rid of anything that is sinful: idolatry, individualism, immorality and injustice. Not all at once, as all of us have not been totally rid of such sins ourselves, and as Elisha permitted Naaman to do ceremonial worship to pagan gods (2 Ki 5:17-19), and Paul permitted the Corinthians to eat foods offered to idols (1 Cor 8-10) (cf. Ramachandra 1999, 139-140). Almost all of our present church practices (in liturgies, weddings, Christmas, Easter, Halloween, etc) were adapted from pagan customs of pre-Christian European tribes anyway! Will they practice water baptism and Lord’s supper? Our preference is for them to discover them (perhaps foot-washing also) as they read the Scriptures. We may introduce them as long as these are done in private (like in the New Testament except at Pentecost) and does not result in extraction from their family and community. Developmental. Third and lastly, the practices of merit-making and merit-sharing will simplify into focusing on “loving our neighbor” as members of one family sacrificially as Christ loves us (Jn 13:34-35; 1 Jn 3:16-18), most concretely expressed in the “common purse” of the earliest church’s “caring and sharing economy” (Ac 2:42-47; 4:32-37; 6:1-7; cf. 2 Cor 8-9), for socio-economic development. The HCNs that had gospel explosion in six big provinces in China spread among folk Buddhists from village to village through the witnessing lifestyles of ordinary Christ-followers who were known for their serving, caring and hard-working work in their neighborhoods. Even Communist cadres and leaders became “secret believers” in these HCNs (cf. Hattaway 2003). If the Buddhist temple and community already do community services, we just need to join and aim to become part of the leadership and introduce “prayer and the Word” in the existing structures. If the community lacks such ministries, New Buddhists can start serving informally and later formally setting up people’s organizations or non-government agencies to address particular needs with the blessing of the community leaders. The best practice in community development today is entrepreneurship (Bussau and Rusk 2003), especially social entrepreneurship (Yamamori and Eldred 2003; Rundle and Steffen 2003). Christ-followers should organize “savings and investment clubs” or cooperatives (kibbutzim) as social enterprises that empower the poor to rise economically together, so that no one will remain poor (cf. Ac 4:34, cf. Dt. 15:1-11). Temples and monasteries will become multipurpose community centers which will also serve as offices for their coops and social enterprises as well as their marketing hubs. This will keep the HCNs from dependency on external funding, and if they receive outside funds, to be better stewards of such. Conclusion IMs make Christ look natural and local by avoiding the use of foreign (non-local) forms, except prayer to God through a new name Jesus Christ and following His teachings to do good deeds as revealed in the Bible. Ordinary people can hear God’s voice and do extraordinary work of God without the hierarchical system of church order. God will give contextualized answers to the questions that people will ask from their everyday life. Sociologically, IMs of New Buddhists will look infiltrative (if not subversive), operating in clandestine ways, which will eventually become a major, if not the dominant sect within the majority Buddhist society. If done consistently and competently for 10 years, perhaps in less years with strategic use of social media (today’s proliferation of smart phones), they should be able to transform the socio-religious worldviews, cultures and lifestyles in their karmic contexts! Buddhist converts to Christ in IMs will remain as Buddhists and they can call themselves “New Buddhists” (like Wetchgama 2015). They just have to decide to follow Jesus (Jn 1:12-13; 1 Cor 2:2; 1 Th 1:9). They can (and should) remain in their socio-religious identity as they gradually proceed to change their worldviews and some practices through DMMs. Their decision to follow Christ simply entails the willingness to redefine the meanings of Buddhist forms into Christ-centeredness, Christ-likeness or simply Christward. If any change in forms (terms, concepts, values, rituals or behavior) is needed, appropriate functional substitutes will have to be developed (cf. Davis 1993:86-93), preferably discussed first with other insiders especially their community leaders. Whatever good that lie latent in the religious beliefs and practices of Buddhists can be redeemed, ennobled and perfected to the glory of God. Jesus Christ can be incarnated in their social structures so as to inspire change in their values, beliefs and lifestyles as they imbibe the stories and teachings of the Word. I know of an IM that is led by monks. A couple of years ago, a high-ranking Tibetan Buddhist lama became a Christ-follower in the USA through reading and meditating on the gospel of John. He went back to Dharamsala to persuade his fellow monks to follow Christ with him but he was cast out immediately and fled for his life and became a refugee in a southeastern Asian country. There he changed strategy. He put on his robe, identified himself as a lama, and was able to persuade the chief abbots of two Buddhist temples to hold meditation classes with the gospel of John. They were convinced to follow Jesus Christ as the Dharma (Chinese: Tao) and have now introduced such meditation classes to several temples in that country and beyond. There is really no need to stay long to oversee the DMMs led by insiders. Most of us will be alongsiders: as catalysts, advocates and supporters of IMs. Our role will be to preserve the simplicity and purity of the New Buddhist movements in all four aspects, and help keep them indigenous – self-governing, self-theologizing, self-propagating and self-supporting. We will help Christendom churches understand and be patient with IMs and protect IMs from good intentions which will complicate and divert them from focusing on DMMs. We can facilitate partnerships with and among IM leaders and promote IMs as widely as possible. We need to focus on IMs to realistically fulfill the Great Commandment in the karmic world and beyond. Otherwise Christ will remain marginal, foreign and rejected – not because He is not good news (for most Asians will respect and love Him if they get to know Him and His teachings), but because His witnesses will continue to present and represent Him poorly if not wrongly in their contexts. Those who would like to reflect more theologically on IM are welcome to read the latest book Inside Jesus by William Dyrness (2016). Let’s stop perpetuating church growth strategies which result in slow growth (or even no growth). There are strategies that result in multiplication, or even in explosive growth – why not humbly copy them. DMMs are not copy righted anyway – and Jesus Christ trained His disciples to do it since the beginning. God is already at work among UPGs (John 16:8-11). We just need to evangelize and empower “people of peace” to walk with Jesus with their neighbors and networks. Let’s not do too much. Let’s leave room for the Holy Spirit. Let’s be “heretics” (Christ-following Buddhists or their alongsiders) for one year - following this paper’s suggestions for one year as fully as possible. Perhaps some of us may be called to become New Buddhists to catalyze IMs as insiders among them. Then there will be 200 new CMs among Buddhist UPGs when we meet again next year. As we hesitate and delay our shifts to CMs, esp. IMs, we waste more time, money, talents and sacrifices to very slow harvests. We welcome the inputs of outsiders, especially alongsiders, for we need to learn from Jesus together as one body. Yet we must prioritize the output of local Christ-followers who depend on the Holy Spirit (not humans) in DMMs to interpret the Bible as they answer their own socio-cultural and socio-religious questions. 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