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Citation: Krause, Michael, Narry Santos and Robert Cousins (eds.). From the Margins to the
Centre: The Diaspora Effect. A Collection of Essays to Celebrate the 20th Anniversary of
the Tyndale Intercultural Ministry Centre. Toronto, Ont.: Tyndale Academic Press, 2018.

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Note: This Work has been made available by the authority of the copyright owner solely
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Krause, Michael, Narry Santos and Robert Cousins (eds.). From the Margins to the
Centre: The Diaspora Effect. A Collection of Essays to Celebrate the 20th Anniversary of
the Tyndale Intercultural Ministry Centre. Toronto, Ont.: Tyndale Academic Press, 2018.

[ Citation Page ]




[ Page ] 215

FROM THE MARGINS TO THE CENTRE: THE DIASPORA EFFECT

Conclusion

Michael Krause

   Now that we’ve come to the end of this book, have we been able to
answer the two questions that were posed in the introduction? How do
we understand the shift in Canadian culture and what do we do about
it? I’ve learned some new things as I’ve read through this book and
have also been challenged to change some of my attitudes and
behaviours. I’ll use the rest of this concluding chapter to summarize
some of the key things the authors have taught us (“What have we
learned?”) and then turn to some ideas of how we can change our
behaviours (“What do we do now?”). Each chapter also has reflection
questions to help us think through some of the content, or to use some
of this material as discussion starters in classrooms or small groups.
Because the authors have stated it so well, I’ve unabashedly used some
direct quotes from the different chapters and attempted to reference
the authors (at least most of the time).

What Have We Learned?

   Our first learning point is that the world is changing and it is actually
God’s idea. In spite of the difficulties people are going through, this
shake-up is making way for the advance of the Kingdom of God. “It’s
the end of the world as we know it (and I feel fine).” That was the title
of an apocalyptic song that the band R.E.M. released in 1987 (Stipe
1987). The lyrics speak of natural disasters like earthquakes, hurricanes
and mountains dividing. But most of the song tells of the shifts taking
place in technology, commerce, politics and in society in general. The
apocalyptic language describes things that make me feel a bit
uncomfortable and I wonder if society will get even worse before we
see the light at the end of the tunnel. I see the change in the world and
I like some of it, but other parts of it make me sad and sometimes a bit




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frightened. International crises have brought refugees and migrants to
our shores. Wars and natural disasters have displaced millions who are
still looking for a home. Human trafficking is a problem that is growing
worse, with no solution in sight. Sometimes I hear my neighbours
talking with derision about “those people” and I wonder how we can
move forward to embrace the newcomer. There is resistance to
immigration and to accepting refugees. There are stories of
protectionism (not in my back yard) and xenophobia. It IS the end of
the world as we have known it.

   Things have become radically different than they were even 20
years ago - when the TIM Centre was first started. What was expressed
clearly as I read the chapters of this book, was not just the
acknowledgement of the deep, fundamental change going on around
us - in Canada and the rest of the world - but also the deep conviction
that this change is actually a good one. This deep change is actually
part of God’s plan and providence. T.V. Thomas states that God may
very well be allowing this for his ultimate redemptive purpose (Acts
17:26-27). When we trust that God is at work, we can move forward
with confidence. To quote another old song: “He’s got the whole world
in his hands.”

   The people of the globe are migrating and the nations are looking
different. Metaphorically speaking, there are more colours and variety
in every land, both in bright pockets of individual ethnicities and in the
swirling blending of many of the colours of the world, as places like
Toronto become even more multicultural. God is in the middle of the
migration. He is the one mixing the colours. We see it in the life of
Joseph as he was taken to Egypt as a slave (Lisa Pak). What others
intended for evil, God intended for good. “You intended to harm me,
but God intended it for good to accomplish what is now being done, the
saving of many lives” (Gen 50:19).

   Even though God meant it for our good, that doesn’t mean the
journey will always be easy or the changes simple. We are dealing with
adaptive challenges as we deal with some of these issues. Adaptive
change requires that the people with the problem, change their
attitudes and their behaviours (Pullenayegem). It’s a constant call to
innovate and anticipate the changes that may impact us (Nelson). That
means we can’t just hire an “expert” to come in to give a few pointers
on better worship teams, or how to more effectively connect with the  


  

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newcomers in our neighbourhood. We can’t be just a bit more innovative
or hire a new pastor. If all that was needed was superficial cosmetic
change, leaders could continue to function as they always have
(Nelson). Disruption is God’s way of transforming the church
(Pullenayegem). Disorienting times require disoriented thinking
(Nelson). Effectively responding to “the end of the world as we know
it” will require good analysis, diligent exegesis (of scripture and of our
context), deep reflection, passionate prayer, complete humility to
accept the changes we need to make and a willingness to work with the
diverse group of people who will help us move forward.

   It's amazing to see how the TIM Centre has navigated many of these
changes through the years, mostly by being nimble and adaptive. When
opportunities appeared: to train leaders, to research how churches
responded to immigration, to host seminars, to partner with diaspora
church planters, to create awareness of missions “from everywhere, to
everywhere,” the TIM Centre acted. They had no building, no classrooms,
no marketing or research budget and few paid staff members - just a
passion to network across the city (and the country), partner with
other organizations and connect with diaspora leaders. Over these 20
years, a key lesson for TIM Centre has been that vision always precedes
funding. As Dr. Gary Nelson, the President of Tyndale University
College and Seminary has often said, “no one can squeeze more from a
dollar than the TIM Centre.”

   Our second point is that “the pace of change is foster than the pace of
learning” (Nelson). Things won’t ever be like they were in the good old
days (if those ever actually existed). Our world and our country will
continue to change and we won’t be able to predict those changes; we can
only understand these changes by researching our context, adapting to
them and trusting God. Culture change requires a very painful first step -
unlearning. To do this we must take a hard look at the assumptions we
hold. It’s hard to unlearn the things that brought us success (Nelson).
Many of the things that worked so well before, or worked so well in our
home countries, are no longer effective. This can be painful and disorienting.
That’s why I liked how James Watson used the term kaleidoscope instead
of mosaic to describe the cultural mix around us. It is a constantly shifting
and unpredictable mix ofpatterns and colours. The pattern ofakaleidoscope
provides a more accurate image of contemporary life in Canada. The social
patterns are not static; they are constantly changing. A missional theology




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of the church pushes us to engage the change (Watson). Sam Chaise calls
this constant change “multiplicity.”

   Our third point is that we need to develop a deeper awareness of the
“other.” This includes the otherness of culture, ethnicity, race, age, gender,
worldview, politics, creed and a host of other differences (Dong). We must
not only be aware of them but we must find ways to welcome them - into
our homes, churches and relational networks (Best & Kwok). The golden
rule of “treat others as you would have them treat you” has been replaced
by what is often known as the platinum rule: “treat others as they want to
be treated.” (Tang) We need to realize there is not just one kind of
newcomer. Just as it is in the rest of society, there are different needs for
different age groups in different stages in life. We often miscommunicate
because we are speaking a different cultural or generational language. Tim
Tang describes the deep frustrations of first generation immigrant leaders
as they faced the challenges of maintaining unity in a parallel or aggregate
church structure with three or four related, but separate congregations
trying to move forward together. The second generation leaders often
experienced equally frustrating situations when trying to do something
new. When we replace the heart of fear with love, ignorance is replaced by
curiosity and knowledge, assumptions by understanding, anxiety is
reduced, not heightened, and integration replaces isolation (Pullenayegem).
Rupen Das says that when ministering to the diaspora from the global
south, there needs to be space for different ways of perceiving truth, God
and spiritual realities rather than trying to fit their spirituality into
traditional western methods, traditions, and forms. There is a need to
observe, listen and learn before strategizing.

   Fourth, we need to recover “work” as a legitimate missions calling.
We have failed to value work as a primary means of witness. God has
always used his people’s vocation (in every area of life) to bear witness,
with the vocation being an essential part of the witness’ credibility.
The Agora (the marketplace) must be included, along with the Academy,
Agency and Assembly, as the fourth participant in missions endeavours
(Fuller & Morris). This new generation is capable of travelling the globe,
they are willing to sacrifice and they are energized by the idea of their
vocation being redeemed for the Kingdom. Other organizations, like
Doctors without Borders, have embraced this idea. Why don’t we
release engineers, bankers, social workers, teachers and others to
embrace and fulfill their call in Canada and around the world?




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What Do We Do Now?

   As you’ve read through the chapters, you may have found dozens of
ideas that you might want to try out. We hope that knowledge will lead
to action. I’ll list a number of possible action points that stood out to
me. Maybe you’ll agree.

   I believe our first action should be that we must all develop greater
levels of intercultural competency. This is at the heart of the ministry of
the TIM Centre. This competency is defined as “a complex set of abilities
needed to perform effectively and appropriately when interacting with
others who are linguistically and culturally different from oneself”
(Sheffield). Leaders must become more culturally self-aware: aware of
the way they see the world and how culture impacts what they do, in one
way or another. Leaders develop intercultural competence through an
increasing capacity to perceive, to recognize cultural differences for what
they are. This competence is built upon actual relationships and
experiences with people of diverse cultures, combined with reflection on
that experience (Sheffield). Tim Tang asks: What if pastors of different
cultural backgrounds and language went beyond merely exchanging
pleasantries and committed themselves to learning intercultural
competencies? What if lay leaders and congregants saw their
disagreements as opportunities for cultural exchange and awareness? It
would be good for all of us to take the IDI (Intercultural Development
Inventory) (Cousins) and perhaps have every church invite a facilitator
to come in to administer the instrument and interpret the results for the
whole congregation. Becoming interculturally competent in our
ministries happens as we effectively use the skills and knowledge we
have learned in dependence on the Holy Spirit (Cousins).

   Given the Diaspora world we live in, we will need to read the biblical
text with new eyes. Both Cousins and Pak provide biblical case studies
that illustrate some cross-cultural ministry and diaspora realities I had
never really noticed before. We must have ears to hear how newcomers
to Canada read the text and make application to their new realities. As
the margins have moved to the centre, so have the theologians, thinkers
and entrepreneurs. The majority world is producing amazing
commentaries, textbooks and innovative thinking that we must
acknowledge and embrace. They see the world through different eyes
and experiences, and we need to learn from them. As one mission
leader stated: “The global church is the hermeneutic of the Gospel”




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(Cousins). As we listen to different cultural interpretations of scripture
we will perhaps see the Bible from a new perspective.

   Rupen Das also calls us to develop a more integrated biblical and
theological foundation for intercultural ministry. It will provide space
to understand diversity and the way God has created human beings. It
will also allow for greater creativity rather than just trying to squeeze
the forms of ministry into specific molds and traditions. If done well
an integrated theological foundation will place this type of ministry
not only within the wider ministry of the Church but also within the
eternal purposes of God.

   We will need to learn how exegete the community as well as the
biblical text. To exegete our community is to become observers and
explorers: mapmakers for our own neighbourhoods. Discover the key
stakeholders. Where are the local gathering spots? What makes your
neighbourhood tick? Watson and Chaise both speak of the need to be
deeply knowledgeable about our contexts and they challenge us to
become local gardening experts; know what grows well in the soil of
your community and learn to spot the weeds. While questions about
demographics are helpful in establishing some basic patterns, it is
when a local leader can describe the web of relationships which makes
their town or neighbourhood a functioning community, that
opportunities for ministry most clearly appear (Watson). Exegeting our
community also means developing a deeper understanding of our
neighbours. Rupen Das emphasizes the need to understand context.
Many of the immigrants from the global south understand the nature
of knowledge, the rationality of belief, and perceive the spirit world
and the Divine very differently than those of us in the West. The
emphasis is not on a logically presented contextually appropriate
argument, but on enabling a person to experience the reality of Christ
in their specific context.

   We need to live in our communities, not above them. Too often our
churches are completely cut off from the neighbourhoods where they
are located, because almost everyone drives far distances to attend.
Often, even the pastor doesn’t live in the community! To be an expert in
your own neighbourhood, you need to be involved. Attend local events.
Be an Elections Canada poll station volunteer. Participate in your local
traffic committee, or parent-teacher association. (Thomas). Do what it
takes to develop local relational networks. Sam Chaise challenges us to




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embrace an embodied apologetic, which is truth demonstrated in the
physicality of lived experience. Narry Santos declares that he learned the
value of missional ministry through hospitality. Gary Nelson describes it
as working at the grassroots level and starting small. Starting with the
relationships around us and intentionally discovering more people, and
what is important to them, can begin to reveal at least the pieces of the
pattern and some of the general directions people are travelling in our
immediate social connections (Watson). Exegeting our community also
means developing a deeper understanding of our neighbours. Rupen Das
emphasizes the need to understand context. Many of the immigrants
from the global south understand the nature ofknowledge, the rationality
of belief, and perceive the spirit world and the Divine very differently
than those of us in the West. The emphasis is not on a logically presented
contextually appropriate argument, but on enabling a person to
experience the reality of Christ in their specific context.

   We need to question traditionalism (we’ve always done it that way
before). Nelson offers a quote: “Tradition is the living faith of the dead;
traditionalism is the dead faith of the living ... Traditionalism supposes
that nothing should ever be done for the first time ...” We need to give
people, especially younger leaders, permission to try something new.
Therefore, we need incubators and laboratories where we can
experiment with new ideas - even if we fail (Tang, Chaise). Body
builders need to tear muscle (by exercising) in order to rebuild bigger
and stronger ones. That is nature’s rule. Why not apply the same rule to
the Church at this time (Pullenayegem)? Traditionalism resists change,
but we will need to realize that the margins have now shifted to the
centre and we must embrace that shift. There are some great new ideas
about how to connect with new Canadians, like WelcomeAirport (Best
& Kwok). The most dynamic and growing churches in the GTA tend to
be those with pastors born in another country. In my denomination,
most of the new churches are being planted by diaspora leaders. Santos
calls this “reverse missions” and the reality of it is already here. He
planted six churches in his first four years in Canada and his church
network plans to plant seven more by 2024. The Canadian church
needs to see the immigrant church, not simply as a rental opportunity,
but as a Kingdom opportunity to partner with God in his mission to
bless the nations living among us (Cousins).




222

Go into All the World, Starting with Your Neighbourhood

   Finally, we need to join what God is doing now and leave the future to
Him. You’ve seen a lot of statistics in this book and read many examples
of what is happening all around us. That you’re even reading this book is
no accident. This book may be a call to you to become more aware and
get more involved. Maybe you can start by getting the TIM Centre to
conduct an IDI assessment with you and your church leaders and spend
some time reflecting what the results are telling you. It could be that you
need to start living in your neighbourhood instead of above it - driving
everywhere and just coming home to sleep. Walk your block. Practice
hospitality by inviting a neighbour to dinner. Frequent your local grocery
store and get to know the names of the people who work there. Attend a
local festival or street party. All the while you will need to be listening ...
to the still small voice of the Spirit as he speaks to the Church (you)
about what he’s already doing in your neighbourhood, in the midst of the
beautiful tapestry of the nations gathered. Then, join him there.

Reference List

Stipe, John Michael, Michael E. Mills, Peter Lawrence Buck, William
	Thomas Berry. 1987 “It’s the End of the World as We Know It
	(And I Feel Fine).” R.E.M. Document (CD: IRS DIRMT 180, 1987):
	1. lyrics © Universal Music Publishing Group

Dr. Michael Krause is the R.J. Bernardo Family Assistant Professor of Leadership
and Ministry, the director of the internship program and coordinator of
the leadership track of Doctor of Ministry program at Tyndale Seminary. He has a
broad range of ministerial experience in an urban context in churches, social
service agencies and educational institutions. He was a part-time researcher for 
UReachToronto and has been teaching courses with the TIM Centre Diploma program 
since its inception in 2010.




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Appendix A

Overview: Tyndale Intercultural Ministries
Centre

The face of Canada is changing

   According to Statistics Canada, by 2031 nearly 46% of Canadians
aged 15 and over will be a first generation immigrant or will have at
least one parent who is a first generation immigrant. 82% of the
population of Canada live in large and medium urban centres. 35% of
the population in Canada now live in three cities: Vancouver, Toronto
and Montreal. This means that Christians will need to know how to
embrace Christians of other cultures and how to interact with people
of different faiths.

   Tyndale Intercultural Ministries (TIM) Centre was launched by Dr.
Irving Whitt in 1998 as a strategic ministry of Tyndale University
College & Seminary in Toronto, one of the world’s most culturally
diverse cities. Dr. Bob & Carol Morris gave leadership to the TIM Centre
from 1998-2004. Dr. Robert Cousins was seconded from Africa Inland
Mission Canada to the TIM Centre in 1998, where his role was to direct
MissionPrep, an inter-mission training organization. From 2005 to
2018, Dr. Cousins served as director of TIM Centre. In 2018 Dr. Timothy
Tang became the Director of TIM Centre. For 20 years TIM Centre has
sought to promote effective engagement in global missions whether
locally or globally. We provide intercultural resources for networking,
training and research using the city’s diversity as a setting for practical
application to course work and resource development.

   Our vision statement reads: The church from all nations bringing
Christ to all nations. Our mission is: To act as a catalyst to mobilize the
intercultural Christian faith community towards a more intentional and
effective engagement in local and global missions.

   The TIM Centre is missions central - A one-stop agency where you




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can learn about missions, whether around the corner or to the ends of
the earth. We offer the advantage of being connected with many
immigrant and urban intercultural leaders throughout the Greater
Toronto Area and across the country. We partner with a vast network of
local churches, denominations, mission agencies and para-church
organizations to carry out our mandate. The TIM Centre offers exposure
to international leaders who offer academic and practical teaching
related to missions. We also provide networking opportunities through
forums and roundtable discussions on a variety of relevant topics, to
sav nothing about to our popular TIM Centre Brown Bag Lunch events.

Diaspora Initiative

   For the first 10 years of the TIM Centre’s ministry, the focus was on
global mission engagement. In 2008, the TIM Centre recognized the
demographic changes taking place both locally & globally and launched
“The Diaspora Initiative.” The mission for the Diaspora Initiative was
that, together with our partners, we will seek to establish a hub for ministry
to, and through, the diaspora. The Diaspora Initiative will provide anyone
involved in ministry with new Canadian people groups, access to networks,
information and research data, so that such organizations and individuals
may further the work of the Kingdom in Canada and globally. One of the key
elements of resourcing individuals and groups is the UREACHToronto
website.

   Our Vision is that the TIM Centre and UREACHToronto will become
Canadian hubs for diaspora ministry (mostly individuals and people
groups new to Canada). We want to be known for our excellence in
applied research and advocacy. We seek to become a primary facilitator
of dialogue, exchange and training for churches, organizations and
individuals engaged in this expression of God’s Kingdom. We see
ourselves functioning as collaborators and conveners, partnering with
other organizations by organizing networks, facilitating dialogue, and
providing low cost training for newcomers to Canada. We hope this will
create opportunities for interaction between people of diverse
backgrounds across Canada.




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Appendix B

TIM Centre’s Certificate-Diploma
Foundations in Missional Ministry & Church
Leadership

Overview

   TIM Centre is committed to training leaders for effective Missional
Ministry in this diverse multicultural ministry context. The Foundations
in Missional Ministry and Church Leadership seeks to provide
accessible and affordable training for immigrant church leaders and
others desiring to be equipped for ministry in multicultural Toronto.

The Certificate comprises of four foundational courses. The
completion of four additional courses will lead to a full Diploma (this is
a non-credit Diploma). To see the list of course requirements, please go
to Curriculum. https://www.tyndale.ca/tim/diploma-missional-
ministry/curriculum. On a case-by-case basis, up to two TIM Centre
courses may be transferred into the Tyndale Seminary degree program.

CERTIFICATE COURSES (4 courses)

• Bible Interpretation

• God’s Mission & His Church

• Survey of the Old and New Testaments

•	Basic Bible Doctrines

DIPLOMA COURSES (Certificate + any 4 courses)

•	Introduction to Urban Mission

•	Developing Intercultural Leadership

•	Church and Pastoral Ministry




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• Spiritual Formations for Missional Ministry

• Window on Global Mission

• Principles & Practices of Mentoring




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Appendix C

New Canadian Church Planters (NCCP)

The Ministry Vision Of New Canadian Church Planters

   A number of years ago, as the TIM Centre was expanding its reach,
it came into contact with a number of diaspora leaders who were
involved in new church plants. They discovered that many of the new
Canadians they were connecting with were looking for help with their
churches: and these churches were often comprised of new immigrants
who had recently gathered together to support one another. Unfamiliar
with Canadian denominations or charity rules, many of these new
pastors and churches were struggling to find space space to rent or
even a denominational home. Seeing a need, the TIM Centre connected
denominational leaders with New Canadian Church Planters (NCCP)
and helped these planters and agencies address the issues they all had
in common. Church planters needed Canadian credentialing and
denominations needed standardized training. The TIM Centre was able
to network them together and provide training through the Foundations
of Missional Ministry & Church Leadership Diploma program.

   NCCPs are doing ‘missions to the diasporas’ by reaching out to
members of their own linguistic and ethnic groups and planting
churches among them. Immigrant church planters are effective in
finding a network of ethnic groups and reaching out to people of their
own ethnic origin.

   NCCPs are also engaged in ‘missions through the diasporas.’ NCCP’s
evangelize their kinsmen in their home country or diaspora in other
countries. For example, one Arabic speaking church in Toronto, which
was planted about two years ago by an Arabic NCCP, has purchased a
broadcasting facility in order to produce gospel materials in Arabic
language. The church is planning to spread their gospel materials to
their home Arabic countries using the local network.

   NCCP’s are practicing ‘missions beyond the diasporas’ as well. They




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have a vision for reaching out, not only to their own ethnic groups but
also to the broader Canadian community. These NCCPs and their
churches choose to become intentionally intercultural in their ministry.
Green Hills Christian Fellowship Toronto Church, which was planted
by a Filipino pastor in 2007 and planted 5 other churches in its first
four years, shares a vision described as 3M Vision: Metropolitan,
Missional, and Multicultural. These churches are intentionally crossing
cultural boundaries in seeking to bless the nations God has brought to
our doorstep in Toronto.

   Marc Nzikobari came to Canada 5 years ago from Burundi, a relatively
small country in central Africa, with a population of less than 10 million
people. Having had theological education in Africa and been in church
ministry for more than 15 years, Marc sensed God’s calling to Canada
and is now a bi-vocational pastor, planting a house church among
Burundian community. Within 2 years of beginning his ministry in
Toronto, Pastor Marc was able to plant a house church and establish a
vibrant outreach ministry among Burundian families in Toronto.

   Pastor Marc represents the reality that church growth in Toronto
and Canada is growing fastest among the immigrant population.
Recognizing this reality, TIM Centre is working with NCCP’s to resource
and equip them for effective ministry in their newly adopted country
of Canada. As newcomers to Canada, New Canadian Church Planters
often lack resources for life and ministry. However, the experience and
passion in church planting, in addition to the knowledge of specific
culture and language, give NCCPs potential for their ministry in Canada.

How you Help New Canadian Church Planters?

• Adopt a NCCP leader. Pray for them, their family and their
  ministry.

• Get to know an NCCP leader personally. Invite them for a meal in
  your home or a restaurant of their choosing.

• Visit their church and encourage them in their ministry

• Provide a small scholarship enabling them to take the TIM
  Diploma

• Give a donation to TIM Centre so that we can expand our ministry
  to NCCP’s

For more information contact tim@tyndale.ca




229

Appendix D

Intercultural Assessment, Coaching & Training

   One of the key takeaways from this book, is that we must all develop
greater levels of intercultural competency. This is at the heart of the
ministry of the TIM Centre. This competency is defined as “a complex
set of abilities needed to perform effectively and appropriately when
interacting with others who are linguistically and culturally different
from oneself” (Sheffield). Leaders must become more culturally self-
aware: aware of the way they see the world and how culture impacts
what they do, in one way or another. Leaders develop intercultural
competence through an increasing capacity to perceive, to recognize
cultural differences for what they are. This competence is built upon
actual relationships and experiences with people of diverse cultures,
combined with reflection on that experience.

   In order to effectively minister in Canada, means that Christian
leaders need to know how to effectively cross cultural boundaries to
embrace people from other cultures. This will require leaders having
greater cultural self awareness and intercultural competence for
effective ministry in our growing multicultural urban ministry contexts.

   What if pastors of different cultural backgrounds and language went
beyond merely exchanging pleasantries and committed themselves to
learning intercultural competencies? What if lay leaders and
congregants saw their disagreements as opportunities for cultural
exchange and awareness? What if, as part of the ordination process, all
pastors took the IDI (Intercultural Development Inventory) and
perhaps have their church invite a facilitator to come in to administer
the instrument and interpret the results for the whole congregation.

   The TIM Centre has developed an effective online training program
that equips leaders to develop greater intercultural competency. The
Intercultural Competency Training is designed to help participants
evaluate their current intercultural skills as they interact with people




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from various cultural backgrounds. The training then aids in moving
participants to higher levels of intercultural awareness and skill.

   A key component of the training is the Intercultural Development
Inventory (IDI) which assesses intercultural competence—the
capability to shift cultural perspective and appropriately adapt behavior
to cultural differences and commonalities. The IDI is an online
assessment tool used by government agencies, business organizations,
and the non-profit sector to help evaluate intercultural competency.
Other portions of the training program include online coaching and
tutorials to help develop intercultural skills.

Training Outcomes

Below are some of the learning outcomes for this program:

• Exploring Intercultural Competency from a missional frame work

• Developing a biblical theology for celebrating cultural diversity

• Explore the meaning and construct of culture

• Assists participants to understand where they are in their
intercultural Journey

• Gaining Cultural Self Awareness and how it impacts your church
  planting ministry

• Exploring cultural value differences (Power, individualism, time,
  task v relationship)

• Adapting communication styles across cultures

• Learning skills in exploring the hidden assumptions in your own
  and other cultures

• Developing healthy multicultural teams

The Training Program

The Program involves six key steps.

1. Attend the On-line Orientation Session

2. Complete the IDI Assessment - an online assessment that takes
   about 30-40 minutes to complete.

3. Debrief with a Coach. This can be done using online conferencing
   software (Zoom) or over the phone.

4. Watch the Online Tutorials. This is done through online modules
   over the span of 2-3 months.

5. Participate in the group online tutorials and forums,

6. Complete the Second IDI Assessment




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Time Commitment

   The majority of the training is done online and at a pace that is
manageable for participants. The time commitment is about 1.5 hours
a week over a 3-4 month period. It is important for participants to have
time to apply and process what they are learning.

Online Training Curriculum

   The online training curriculum consists of four modules that each
participant will go through. Each module contains several short videos
for students to watch. Participants will have 2-3 months to complete
them. All videos can be found on a website that each participant will
have access to.

Module One
   The missional framing for developing cultural fluency
   Our changing ministry context:
   • Missional vs. Attractional - What’s the difference?
   • Developing a theology of diversity

   What is culture?
   • Definition and models of culture
   • Ethnocentrism and stereotyping
   • intercultural relationships
   • How to develop healthy intercultural relationships

Module Two
   Understanding the Developmental Model for Intercultural
Sensitivity (DMIS)
   Five stages of intercultural development:
   1. Denial - Misses differences
   2. Polarization - Judges differences
   3. Minimization - Deemphasizes differences
   4. Acceptance -Deeply comprehends differences
   5. Adaptation - Bridges across differences
   Biblical examples of leadership skills in crossing cultural boundaries
   Exploring your cultural identity



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Module Three
   Key components in developing intercultural competency
   Four levels of intercultural competence:
   1. Open attitudes
   2. Understanding self and others
   3. How to source cultural knowledge of a specific culture
   4. Developing intercultural skills
   Understanding how cultural perception shapes our view of reality
   Exploring hidden dimensions of culture through proverbs and
behavior
   D.I.E. Describe, Interpret & Evaluate - exploring hidden assumptions

Module Four
   Exploring the cultural adaptation process
   Intensity factors in adapting to a new culture
   Understanding and responding to culture shock
   Four adaptation strategies:
   1. Separation
   2. Assimilation
   3. Integration
   4. Marginalization
   Church Models for adapting to a cultural context
   • Mono-cultural church
   • Multi-ethnic/Multi-congregational model
   • Mono-cultural/Multi-ethnic
   • Intentionally intercultural church




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Appendix E

Ureach Toronto Prayer Guide

   Toronto (GTA) is one of the most multicultural cities in the world
with over 6 million people from 200+ nations speaking 180 + dialects.
The vision of the TIM Centre is “the Church from all Nations bringing
Christ to all Nations.” Mission is no longer the “West to the Rest” but is
now from everywhere to everywhere beginning on our doorstep to the
ends of the earth.

   The Canadian church must awaken and see the opportunities for
engaging in mission is now on our doorstep. Short Term Mission teams
can be trained not only for effective mission overseas but also be
encouraged to reach the unreached peoples living in our midst. TIM
Centre is here to assist the church both in training cross-cultural
servants but also in helping strategize to reach unreached populations
living beside us in Toronto.

People Groups

•	Bengali (Bangladesh & India)

•	Gujarati (Gujarat Region West...

•	Somali (Somalia)

•	Punjabi (Pakistan & India)

•	Japanese (Japan)

•	Nepal (Nepal & India)

•	Pashto (Afghanistan)

•	Farsi (Iran)

•	Tibetan (Tibet)

•	Urdu (Pakistan & India)

[ Please contact repository@tyndale.ca for map details ]



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Unreached Peoples

   • Nepali’s - Did you know the largest Nepali speaking population
     live in St James Town, Toronto

   • Tibetan - 9% of South Parkdale, Toronto is the home of the
     largest Tibetan population

   • Pakistan - 25% of Thorncliffe Park is made up of Urdu speakers
     from Pakistan

   • Bengali - 20% of Crescent Town and Oakridge is home to the
     largest Bengali population

   • Iranian - Willowdale East is home to the largest Farsi speaking
     population (11%) in Toronto

We need your help?

   TIM Centre through its partners is seeking to research and develop
a resource prayer guide to help the church pray and engage more
effectively in reaching the unreached living on our doorstep. We need
1) Volunteers to help with demographic research, writers & editors as
well as finance to print, publish and distribute the “Ureach Toronto
Prayer Guide” For more information contact tim@tyndale.ca or call
416 226 6380


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