Stephen M Davis

At the dawn of the Protestant Reformation, French Protestants began their struggle for religious equality and civil rights. They faced opposition from the monarchy and the Roman Catholic Church. For centuries the Catholic Church had influenced every aspect of life--cultural, educational, social, political, and economic. Protestantism arrived as a foreign invader and disrupted the Catholic monopoly. Protestants did not receive individual civil and religious rights until the French Revolution in 1789. The Declaration of the Rights of Man and of the Citizen announced a new era of religious tolerance. Official recognition of the Protestant religion was not granted until Napoleon came to power and imposed the Concordat of 1801 and the Organic Articles in 1802. The rights obtained by Protestants did not always translate into protection from violence and discrimination. During the nineteenth century, political upheaval and attempts to reestablish Catholicism as the state religion led to the termination of the Concordat in 1905. The history of French Protestantism serves as a reminder of the danger of either religion or government assuming powers and roles which have not been attributed to them by the law of the land, the laws of God, or the will of citizens.

The changing face of world missions presents unique challenges. A new generation must both engage in God's mission and continue to reflect on the human dimension of engagement in the glorious task of making Christ known to the nations. Christianity is a universal religion not bound by one cultural expression of it. No cultural way of life or its Christian expression should be absolutized. Missionaries will be confronted with undreamed of challenges to their own worldview assumptions and must learn to distinguish between convictions rooted in Scripture and culture-informed convictions that should not be elevated to the level of scriptural truth. Without crosscultural training missionaries may unconsciously confound their cultural expression of Christianity with supracultural truth. They need to reflect biblically, theologically, and missiologically on whatever issues they face, and they need the conviction that God is at work in his world to accomplish his purposes and bring all things to his desired end. This book represents areas of personal reflection after over forty years of church planting ministry in different countries. The challenges of others may be different. The mission remains the same.

The times in which we live are often described as ""unprecedented."" The word might be overused, yet the last few years have seen exceptional healthcare challenges, loss of human life, economic disruption, and political turmoil. We are now in the second year of novel coronavirus and its global impact. Most people either know someone who died from the virus or have experienced its nefarious effects in other ways--illness, unemployment, school and border closures, shortages, confinement, addiction, fear, anxiety. Families were separated from loved ones who died alone in hospitals and nursing homes. We wait for a return to normal or a new normal and live with the lingering suspicion that life will never be the same. Where do we look for hope? As Christians, our ultimate hope is in God and his promises. Christians have dual citizenship, earthly and heavenly. On earth they want what most people want--security, satisfaction, and significance--and desire a better world. Christians also assert that this world order will pass away and every person will live somewhere forever. These messages from God's word seek to point Christians and non-Christians to Jesus Christ as the only one who provides genuine, eternal hope.

The times in which we live are often described as ""unprecedented."" The word might be overused, yet the last few years have seen exceptional healthcare challenges, loss of human life, economic disruption, and political turmoil. We are now in the second year of novel coronavirus and its global impact. Most people either know someone who died from the virus or have experienced its nefarious effects in other ways--illness, unemployment, school and border closures, shortages, confinement, addiction, fear, anxiety. Families were separated from loved ones who died alone in hospitals and nursing homes. We wait for a return to normal or a new normal and live with the lingering suspicion that life will never be the same. Where do we look for hope? As Christians, our ultimate hope is in God and his promises. Christians have dual citizenship, earthly and heavenly. On earth they want what most people want--security, satisfaction, and significance--and desire a better world. Christians also assert that this world order will pass away and every person will live somewhere forever. These messages from God's word seek to point Christians and non-Christians to Jesus Christ as the only one who provides genuine, eternal hope.

The Huguenots and their struggle for freedom of conscience and freedom of worship are largely unknown outside of France. The entrance of the sixteenth-century Reformation in France, first through the teachings of Luther, then of Calvin, brought three centuries of religious wars before Protestants were considered fully French and obtained the freedom to worship God without repression and persecution from the established church and the tyrannical state. From the first martyrs early in the sixteenth century to the last martyrs at the end of the eighteenth century, Protestants suffered from the intolerance of church and state, the former refusing genuine reform and unwilling to relinquish privileges, the latter rejecting any threats to the absolute monarchy. The rights gained with one treaty or edict of pacification were snatched away with another royal decree declaring Protestants heretics and outlaws. Political and religious intrigues, conspiracies, assassinations, and broken promises contributed to the turmoil and tens of thousands were exiled or fled to places of refuge. Others spent decades as slaves on the king's galleys or imprisoned. They lost their possessions; they lost their lives. They did not lose their faith in a sovereign God.

The Huguenots and their struggle for freedom of conscience and freedom of worship are largely unknown outside of France. The entrance of the sixteenth-century Reformation in France, first through the teachings of Luther, then of Calvin, brought three centuries of religious wars before Protestants were considered fully French and obtained the freedom to worship God without repression and persecution from the established church and the tyrannical state. From the first martyrs early in the sixteenth century to the last martyrs at the end of the eighteenth century, Protestants suffered from the intolerance of church and state, the former refusing genuine reform and unwilling to relinquish privileges, the latter rejecting any threats to the absolute monarchy. The rights gained with one treaty or edict of pacification were snatched away with another royal decree declaring Protestants heretics and outlaws. Political and religious intrigues, conspiracies, assassinations, and broken promises contributed to the turmoil and tens of thousands were exiled or fled to places of refuge. Others spent decades as slaves on the king's galleys or imprisoned. They lost their possessions; they lost their lives. They did not lose their faith in a sovereign God.

This devotional of poetic mediations grew out of forty-five years of expository preaching and self-reflection. The author's intermittent attempts at poetry reveal both his best and worst parts. These poems reflect experience as a follower of Jesus, an inward battle with sin, shame, sadness, defeats; yet, always the word of God leads to the gospel of Jesus Christ and his victory, his forgiveness, his power, his love, and his hope. Never without the realization of sinfulness and the sufficiency of the work of Jesus Christ, many live daily on a continuum between these two poles of striving by faith to rest in Christ and agonizing over the heart's inclination to wander. By God's grace and through his Spirit, that movement may be more toward victory than defeat.

This devotional of poetic mediations grew out of forty-five years of expository preaching and self-reflection. The author's intermittent attempts at poetry reveal both his best and worst parts. These poems reflect experience as a follower of Jesus, an inward battle with sin, shame, sadness, defeats; yet, always the word of God leads to the gospel of Jesus Christ and his victory, his forgiveness, his power, his love, and his hope. Never without the realization of sinfulness and the sufficiency of the work of Jesus Christ, many live daily on a continuum between these two poles of striving by faith to rest in Christ and agonizing over the heart's inclination to wander. By God's grace and through his Spirit, that movement may be more toward victory than defeat.

Americans are often baffled by France's general indifference to religion and laws forbidding religious symbols in public schools, full-face veils in public places, and even the interdiction of burkinis on French beaches. An understanding of laicite provides insight in beginning to understand France and its people. Laicite has been described as the complete secularization of institutions as a necessity to prevent a return to the Ancien Regime characterized by the union of church and state. To understand the concept of laicite, one must begin in the sixteenth century with the Protestant Reformation and freedom of conscience recognized by the Edict of Nantes in 1598. This has been called the period of incipient laicite in the toleration of Protestantism. The Revocation of the Edict of Nantes in 1685 reestablished the union of the throne and altar, which resulted in persecution of the Huguenots who fought for the principle of the freedom of conscience. French laicite presents a specificity in origin, definition, and evolution which led to the official separation of church and state in 1905. The question in the early twentieth century concerned the Roman Catholic Church's compatibility with democracy. That same question is being asked of Islam in the twenty-first century.

Americans are often baffled by France's general indifference to religion and laws forbidding religious symbols in public schools, full-face veils in public places, and even the interdiction of burkinis on French beaches. An understanding of laicite provides insight in beginning to understand France and its people. Laicite has been described as the complete secularization of institutions as a necessity to prevent a return to the Ancien Regime characterized by the union of church and state. To understand the concept of laicite, one must begin in the sixteenth century with the Protestant Reformation and freedom of conscience recognized by the Edict of Nantes in 1598. This has been called the period of incipient laicite in the toleration of Protestantism. The Revocation of the Edict of Nantes in 1685 reestablished the union of the throne and altar, which resulted in persecution of the Huguenots who fought for the principle of the freedom of conscience. French laicite presents a specificity in origin, definition, and evolution which led to the official separation of church and state in 1905. The question in the early twentieth century concerned the Roman Catholic Church's compatibility with democracy. That same question is being asked of Islam in the twenty-first century.

Genesis offers insight and encouragement to those who live and minister in urban environments. Though the world began in a garden-temple, it eventually arrives at an urban temple. There are indications in Genesis that those who are made in God's image seek community, and urban living offers the promise of community. The first major attempt at city-building in Genesis represents man in rebellion against God. Contrariwise, the New Testament tells us that Abraham was looking for a city whose builder and maker was God. Abraham desired a city designed for worship, not a Babel-like monument to human rebellion. Human cities most often represent rebellion, not worship, and need redemption. Genesis offers much insight into how the unfolding story of the gospel relates to the desperate plight of urban dwellers as they futilely seek to find rest and community in urban temples that worship the creature rather than the Creator.

Genesis offers insight and encouragement to those who live and minister in urban environments. Though the world began in a garden-temple, it eventually arrives at an urban temple. There are indications in Genesis that those who are made in God's image seek community, and urban living offers the promise of community. The first major attempt at city-building in Genesis represents man in rebellion against God. Contrariwise, the New Testament tells us that Abraham was looking for a city whose builder and maker was God. Abraham desired a city designed for worship, not a Babel-like monument to human rebellion. Human cities most often represent rebellion, not worship, and need redemption. Genesis offers much insight into how the unfolding story of the gospel relates to the desperate plight of urban dwellers as they futilely seek to find rest and community in urban temples that worship the creature rather than the Creator.

For the last couple decades, urban church planting has been all the rage. This has been a blessing for the city. This has also been a curse for many who sensed a call, saw a need, and left for a life of adventure, only to leave the city after a short time. Many left behind no church and live with memories of failure and frustration. They were eager, well-supported, not a little naive, and unprepared for life and ministry in the city. Urban church planting is not for everyone. It is not more important than church planting elsewhere. But if you believe God has called you to urban ministry, read this book before you go. It is written by a city guy, freed from the romanticism often associated with planting churches in the city. If after reading this you still believe God is calling you to the city, then by all means go. If not, know that God can use you elsewhere.

For the last couple decades, urban church planting has been all the rage. This has been a blessing for the city. This has also been a curse for many who sensed a call, saw a need, and left for a life of adventure, only to leave the city after a short time. Many left behind no church and live with memories of failure and frustration. They were eager, well-supported, not a little naive, and unprepared for life and ministry in the city. Urban church planting is not for everyone. It is not more important than church planting elsewhere. But if you believe God has called you to urban ministry, read this book before you go. It is written by a city guy, freed from the romanticism often associated with planting churches in the city. If after reading this you still believe God is calling you to the city, then by all means go. If not, know that God can use you elsewhere.

Cross-cultural ministry is extremely challenging and must be entered into with eyes wide open. The aim of this book is to help better prepare cross-cultural workers to accomplish the task to which God has called them, to help churches become more proactive in recruiting potential candidates and providing ministry opportunities for assessment and development of their gifts, and to help mission agencies more thoroughly evaluate candidates in light of needed competencies. ""Stephen Davis delivers a wonderfully brief primer that is pointed and practical. Writing from both seasoned experience and solid research, Davis urges appropriate caution in avoiding the dangers and disappointments that come from inadequate missionary preparation. This book should be read by missionaries preparing for service as well as those who assist in their preparation."" --Mark C. Vowels, Director, Center for Global Opportunities ""Stephen Davis is no stranger to the challenges and difficulties of cross-cultural gospel ministry. He writes as an experienced missionary and church-man who aims to equip churches, mission agencies, and missionaries to better serve cross-culturally. My heart resonates with Davis's that the goal of missions is not mainly to do good works but preach the gospel and establish new communities that demonstrate the transforming power of God's presence. With such a high goal, missionaries need to be properly trained, and Davis is a worthy guide on the matter and the manner of such training."" --Dieudonne Tamfu, Pastor, Eglise Baptiste Bethleem, Yaounde, Assistant Professor of Bible & Theology, Coordinator of Cameroon Extension Site, Bethlehem College & Seminary ""Missionary life is a high calling filled with significant challenges. Stephen Davis discusses important topics to be considered when evaluating someone's preparation for cross-cultural ministry. Using insights gained from thirty years of church planting and missionary service, Davis challenges appointees to purposefully prepare for ministry. This book is a must read for future missionaries, the pastors who support them, and the mission personnel who assist them."" --Jeff Straub, Professor of Historical Theology and Missions, Central Baptist Theological Seminary, Plymouth, MN ""My friend Dr. Davis gives excellent advice for those who are preparing to go on the mission field and for those who are already serving. In his book, he stresses the importance of being gifted, qualified, and prepared before being sent out to plant churches. He gives practical ideas based on biblical principles for church leaders that are selecting candidates to be future missionaries."" --Aaron Griggs, Church planter in Mexico Stephen M. Davis is a bi-vocational elder at Grace Church (gracechurchphilly.org), a multilingual church in Philadelphia he planted with his brother John in 2010. Steve and his wife Kathy have been engaged in church planting in the United States, France, and Romania since 1982. He earned a DMin in Missiology from TEDS under Dr. David Hesselgrave and a PhD in Intercultural Studies from Columbia International University.

Cross-cultural ministry is extremely challenging and must be entered into with eyes wide open. The aim of this book is to help better prepare cross-cultural workers to accomplish the task to which God has called them, to help churches become more proactive in recruiting potential candidates and providing ministry opportunities for assessment and development of their gifts, and to help mission agencies more thoroughly evaluate candidates in light of needed competencies.

This revised workbook introduces the use of a new Cause Investigation tool, the Cause Road Map(c) . This Cause Road Map(c) is a multi-function event cause investigation tool that provides a structured approach to finding the underlying causes for events. It will provide a comprehensive taxonomy for EVERY cause investigation including root cause, apparent cause, equipment cause, and common cause. This workbook guides the reader through the use of various investigation analysis and event modeling tools, including the Excellence Engine's Cause Road Map(c). Following the discussion on various investigation and modeling tools, the authors show why integrating multiple tools with the Cause Road Map(c) is necessary to reveal latent causal factors. This revised workbook also includes discussions on many other topics key to the success event investigations.