Characteristics of Intercultural Communication

There are several realities that characterize all communication, whether intercultural or not. They are true of communication in every context. 

 

First, everything that we do “communicates”—it is impossible for us to stop communicating.

 

Second, the goal of communication is always more than just to impart information—persuasion is behind everything we do. Even a simple “hello” is an act that requests a response or an acknowledgment of your existence and relationship with the person to whom you say, “Hello”.

 

Third, the communication process is generally far more complex than most people realize. Because we have been communicating for so long, and because we do it all the time, we have the tendency to take it for granted.

 

Fourth, we always communicate our messages through more than one channel, and we always communicate more than one message. At times, these “multiple” messages may contradict one another, causing our audience to respond negatively to our primary concern. At other times, they enhance and reinforce our message, helping to elicit a more positive response from our audience.

 

Fifth, and finally, if we seek to communicate effectively across cultural barriers, the foundational consideration for all our communication should be, “What can I do to build trust on the part of the audience?”

 

  

 

--- A. Scott Moreau, Evvy Hay Campbell & Susan Greener, 

Effective Intercultural Communication: A Christian Perspective. 2014.

Defining Communication

First, communication is dynamic: it is not a static “thing” but a dynamic process that maintains stability and identity through all its fluctuations.

 

Second, communication is irreversible: the very fact that communication has occurred (or is occurring) means that the persons in communication have changed, however subtly. The fact that we have memories means that once we begin the process, there is no “reset” button; we cannot begin again as blank slates.

 

Third, communication is proactive: in communicating we are not merely passive respondents to external stimuli. When we communicate, we enter the process totally and are proactive, selecting, amplifying, and manipulating the signals that come to us.

 

Fourth, communication is interactive on two fronts: the intrapersonal, or what goes on inside each communicator; and the interpersonal, or what takes place between communicators. We must pay attention to both fronts to understand the communication process.

 

Finally, communication is contextual: it always happens in a larger context, be that the physical environment, the emotional mood of the communication event, or the purposes (which may be overt or hidden) behind the communication.

 

--- A. Scott Moreau, Evvy Hay Campbell & Susan Greener,  

Effective Intercultural Communication: A Christian Perspective. 2014.

Walking with God (2)

The concept of walking with God, a prominent theme in the Old Testament, is continued in the New. Believers are commanded to walk in a manner worthy of the Lord. They are not to walk according to the flesh or their former way of life, but rather, according to the Spirit, in newness of life, in love, in good works, and in truth. They are to walk by faith, as children of light, and in keeping with God’s commandments. Jesus Himself was the ultimate example of one who lived every moment in perfect communion and intimate fellowship with His Father. He sets the pattern for us to follow. As 1 John 2:6 reminds us, “He who says he abides in Him ought himself also to walk just as He walked.”

 

Like believers in Bible times, all Christians are called to walk in obedience, truth, and godliness. Of course, everything in society fights that effort. Secular culture is only getting worse, and the church, in many cases, has grown weak and shallow. The temptation to compromise and sin is immense and relentless. But as in the days of Enoch and Noah, God is watching for those who will faithfully walk with Him. As 2 Chronicles 16:9 reminds us, “The eyes of the LORD run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him.” The actions of godly men and women are not determined by peer pressure or popular opinion. Rather, they arise from deep personal character and conviction—the kind forged over years of walking with the Lord in fellowship, truth, and obedience.

 

That kind of walk characterized Enoch’s life. It started with forgiveness from sin. It was marked by steadfast faith in the Lord. And it subsequently resulted in fruits of righteousness. In the midst of a corrupt society headed for total destruction, Enoch’s walk with God was counter-cultural and heavenly in character, as his earthly end demonstrates.

 

 --- John F. MacArthur, Twelve Unlikely Heroes: How God Commissioned Unexpected People in the Bible and What He Wants to Do with You. 2014.

Walking with God (1)

The term walk expresses the idea of moment-by-moment fellowship with the Lord. And in the early chapters of Scripture, it is the primary way that someone is identified as having been forgiven from sin and reconciled to God. Because Noah walked with God, he escaped judgment (Genesis 6:9). Because Abraham walked with God, he received blessing (Genesis 17:1). Because Enoch walked with God, he avoided death.

 

That kind of fellowship is what God both desires and provides. It is that same kind of relationship that He still offers sinners today. As Jesus told the multitudes to whom He preached, “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11:28–29). Even now, the Lord is looking for those who will come to Him for forgiveness—based on His substitutionary sacrifice—and walk with Him in fellowship.

 

--- John F. MacArthur, Twelve Unlikely Heroes: How God Commissioned Unexpected People in the Bible and What He Wants to Do with You. 2014.

The Marks of a True Hero

The pages of Scripture are filled with stories of great heroes—men and women whom God used in unique and powerful ways to accomplish His purposes. Their exploits vary greatly, yet the common thread that runs through all of their testimonies is faith.

 

Even though the word hero does not occur in the New Testament, believers often refer to the biblical saints (such as those listed in Hebrews 11) as the “heroes of the faith.” They are regarded as heroes for two primary reasons: they believed in the Lord, not just for salvation but for every aspect of life; and they acted on that faith, choosing to honor Him even when it was difficult to do so. When their circumstances seemed impossible, they depended on God’s wisdom and strength rather than their own. And they kept their eyes on Him, choosing to trust in His promises rather than pursue the passing pleasures of sin.

 

Thus, they were known both for their faith and their faithfulness—and God was honored through them. From the world’s perspective, most of them were not especially noble, strong, or wise. They had quirks, flaws, and shortcomings. But through the power of God, they were used in mighty ways to accomplish His purposes and bring Him glory.

 

We have much to learn from the legacy left to us by the heroes of the faith. They are the great “cloud of witnesses” (Hebrews 12:1) that has gone before us. As we study their lives, their testimonies encourage us to respond to trials with steadfast faith and to fight against temptation with uncompromising faithfulness. Their circumstances were often far different from our own, and yet the God-centered principles and priorities that governed their lives are applicable to us as well.

 

--- John F. MacArthur, Twelve Unlikely Heroes: How God Commissioned Unexpected People in the Bible and What He Wants to Do with You. 2014.

Biblical Leadership Designations

From Oswald Sanders’ classic, Spiritual Leadership, I first learned that common Hebrew leadership designations like nagid (man at the top) and ro’osh (head) and Greek terms like arche (literally the one “above”) and hodegos (guide, leader of the way) are rarely used to describe leaders among God’s people. Instead, the most common terms of scriptural- and self-designation employed concerning godly leaders are these: servant (Hebrew: ebed; Greek: doulos, huperetes, oikonomos) and shepherd (Hebrew: ra’ah; Greek: poimein, poimaino). Further analysis of the usage of these terms suggests that a biblical conception of leadership revolves around three primary metaphors: steward, servant, shepherd.

The primary implication of stewardship is accountability. Stewards must account for how fittingly they represent their master’s regime and how faithfully they conduct their master’s business. Stewards do not pursue their personal agenda, assert personal authority, seek personal acclaim, and accumulate personal assets. Their honor derives from their master’s status and their success is defined by their master’s satisfaction.

  --- Enlow Jr., Ralph E. The Leader’S Palette: Seven Primary Colors, 2013.

Love Drives Genuine Transformation

Only love is capable of genuine transformation. Willpower is inadequate. Even spiritual effort is not up to the task. If we are to become great lovers, we must return again and again to the great love of the Great Lover. Thomas Merton reminds us that the root of Christian love is not the will to love but the faith to believe that one is deeply loved by God. Returning to that great love—a love that was there for us before we experienced any rejection and that will be there for us after all other rejections take place—is our true spiritual work.

 

Ignatius of Loyola suggests that sin is ultimately a refusal to believe that what God wants is my happiness and fulfillment. When I fail to believe this, I am tempted to sin—to take my life into my own hands, assuming that I am in the best position to determine what will lead to my happiness. As I become convinced that God wants nothing more than my fulfillment, surrender to his will is increasingly possible.

 

Properly understood, these three intended destinations of the journey—becoming a great lover, becoming whole and holy, and becoming my true self-in-Christ—demonstrate just how radical Christian spiritual transformation really is.

 

 - David G. Benner, Sacred Companions: The Gift of Spiritual Friendship Direction, 2009.