There is no political movement that connects its manifesto to the idealism of the historic struggle for social change with justice. As a consequence, the region's 'labour parties' have become anti-labour, and workers everywhere are running for shelter and leadership within the walls of a revivalist evangelical christianity [sic] that now commands the communities' largest social gatherings.

The death of social idealism, and the triumph, for example, of 'born-again religious escapism,' signal the abandonment of the youth to apolitical social engagements, and the defeat of the nationalist, regionalist projects to which cricket has been hinged since the 1950s. Within this context of failure, cricket is asked to carry the cross of a crucified political agenda whose leaders have lost all popular emotional appeal. [Beckles, 1996; p.75.]

1. Rom. 13:1 - 7, esp. 4, is clear: since the civil authority "is God's servant," he will clearly be better qualified "to do you good" if he openly accepts and lives by that fact! As Prov. 29:2 observes: "When the righteous thrive, the people rejoice; when the wicked rule, the people groan." [Cf. 2 Sam. 22 and 23, and Prov. 31:1 - 9.]

2. Moreover, in Matt. 28:18 Jesus states "All authority in heaven and on earth has been given to me," with Paul adding "He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him." [Col. 1:15, 16.] Jesus' Lordship, including over the political sphere, is a present, ongoing reality that shall ultimately put down all rebellion and injustice: "God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." [Phil. 2:9 - 11. All emphases added.]

3. If, as we have just seen, Jesus came "in order to fill panta [all things]," then the real issue leaders, people, institutions and communities face is "In what way?" -- with God's healing, renewing grace as they repent, or else with the fierce fire of God's justice poured out in judgement. (Cf. Acts 17:24 - 31, Rev. 18:1 - 24, and Deut. 8:1 - 20. If we reckon with the account of the Flood and its aftermath, paganism is an advanced state of "forget[ting] God," as Rom. 1:18 - 32 highlights; the sending of the gospel is actually an act of God's mercy to men who "are without excuse.")

4. Therefore, while we should pray for rulers to so govern that "we may live peaceful and quiet lives in all godliness and holiness" [1 Tim.2:2, cf. Titus 2:1 - 3:8] -- which implies that they should implement policies of justice, liberty and basic morality (which naturally foster an atmosphere conducive to the gospel) -- we must also follow the example set by the apostles in responding to rulers demanding disobedience to the gospel mandate: "We must obey God rather than men!" [Acts 5:29.] While we are not to rebel, rejecting the right of legitimate authorities to rule and exact taxes to support that rule, we must observe that the civil authority "is God's servant to do [us] good . . . an agent of wrath to bring punishment on the wrongdoer." [Rom 13:4, cf. 1 - 7.] Thus, where such a servant oversteps his proper limits, we are in order to point out the fact and appeal to our own duty as God's servants also; which is just what the apostles did.

5. This can be difficult. Typically, worldly elites control those they lead by manipulating rewards and/or punishments, and by projecting an aura of confidence, power and prestige. They therefore often slip into decision-making and promotion based on power considerations, rather than humble, godly wisdom and servant leadership. [Cf. Mk. 10:35 - 45 & Prov. 3:1 - 10.] Soon, yes-men crowd around such leaders, and the quality of decisions falls as "the prudent man keeps quiet in such times." [Amos 5:13.] By contrast, insight, vision, initiative and the power to bond with and inspire people -- the core of leadership -- can come from anywhere and "anyone," especially since "the Sovereign LORD does nothing without revealing his plan to his servants the prophets. . . [he] has spoken -- who can but prophesy?" [3:7 & 8.] Thus, we come to "the prophet's dilemma": to speak or act is to provoke jealous wrath, as David experienced at Saul's hands [1 Sam. 18:6 - 9], but to be silent in the face of evil or folly -- even in the name of "praying for leaders" -- is to fail as a watchman. [Ezekiel 33:1 - 9.] But, true courage is to do one's duty, even in the face of danger.

6. Therefore, human authority only functions properly when it walks under true -- that is, godly-- wisdom and humility. And, while our respect and prayer are always appropriate, cowardly silence or abject surrender in the face of tyranny and folly, or pressures to disobey God, are not. Nor, should we neglect the example of choice servants of God: prophets such as Moses, Samuel, Nathan, Elijah and Elisha, Amos, Jeremiah, and Daniel; statesmen/civil servants such as Joseph, Daniel (again!), Ezra [cf. Ezra 7:11 - 26], and Nehemiah (all of whom served in pagan governments); and kings such as David, Hezekiah and Josiah. Christians are called to be prophetic -- not selfish, craven, servile, blind or naive -- as we live, work and serve God in "all" aspects of the community, clearly including the public policy arena.

7. Finally, in all things our attitude "should be the same as that of Christ Jesus" -- the true, crucified and risen Messiah -- "[w]ho, being in very nature God . . . humbled himself and became obedient to death -- even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow . . . and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." [Phil 2:5 - 11; cf. Isaiah 45:18 - 24.]

1. Ministry Strategy: Our evangelistic, follow-up, discipling, nurturing/pastoral and general outreach ministries should work together to encourage, train and coordinate disciples who understand and apply the above fulness of Christ agenda to every activity, relationship and involvement in their lives, communities, and world.

2. The Rising Tide: While, clearly, it is only "when the times will have reached their fulfilment" that the filling process will be complete, even now the Kingdom incrementally advances -- in the midst of a myriad tiny victories and setbacks -- an ever rising tide that shall ultimately triumph over an increasingly desperate satanic chaos. Thus, we read of "the good news of peace through Jesus Christ, who is Lord of all . . . how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him"; because, "The reason the Son of God appeared was to destroy the devil's work." [Acts 10:36, 38 & 1 John 3:8; cf. John 10:10.] To my mind, the defeat of slavery and the recent sudden, almost bloodless fall of world-threatening Communism (which has attenuated the hair-trigger threat of nuclear holocaust and set millions free from tyranny), are only two striking examples.

3. Last Days Witness: At Pentecost -- fulfilling Joel's prophecy of "the last days" -- the remedy to Mystery Babylon was proclaimed: "In the last days, God says, I will pour out my Spirit on all people . . . . And everyone who calls on the name of the Lord will be saved." [Acts 2:17, 21 (emphasis added); cf. Joel 1 - 3, esp. 2:18 - 32; also Rev. 12:7 - 12, & chs. 20, 21.] Properly understood, then, the Last Days -- for two thousand years now -- have been the era in which God is acting globally: pouring out his Spirit "on all people," offering Salvation to "everyone" who receives Jesus, and progressively "fill[ing] the whole universe[panta]" with Christ as the church "grows and builds itself up in love, as each part does its work," discipling the nations under the Lordship of Jesus.

4. Fatalism vs. Proactive Vision: We are in an age of worldwide eternal hope, rather than one of despair! Instead of fretfully constructing Apocalyptic charts and scenarios to try to figure out "times and dates," of which Jesus warned "It is not for you to know," let us rather pursue our true task: "you will receive power when the Holy Spirit comes on you; and you will be my witnesses . . . to the ends of the earth." So,"this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come." [Cf. Acts 1:4 - 8; also, see Matt. 24:3 - 14 & 36 - 51, and Gen. 2:4 - 3:24.] Let us seize the initiative!

5. Developing Concrete Goals: Our discussion has been pretty general so far. To make it concrete and specific, let us take any aspect of the world, say family life and sexuality in the Caribbean, or the rum shop around the corner. Then, Bibles in hand, we probe with prayerful questions: (1) What does it look like now? (2) If it were full of Christ -- thus, his grace, glory and goodness -- what would it become? (3) What should we do about the gap between the two? (4) When? (5) How? (6) Why? Thus, we can focus on one "thing" in the cosmos, and highlight the tension between what it is and what it could become if filled by God's grace. Next, we turn to our duty to bring God's grace and Christ's fulness to that "thing," setting a framework for planning, witnessing and discipling. But, what if the leaders or people involved in this "thing" reject the message and initiative of grace? In that case, they will simply have chosen to be filled with God's just wrath, rather than his gracious mercy. (Given the sad -- and unfinished -- history of Christians inflicting violence in the name of Christ, I must hasten to add here that it is God who wields the sword of judgement, not us: "for man's anger does not bring about the righteous life that God desires." [James 1:20.])

6. Preparation for Dynamic Christian Service: Such a Bible Study as we just outlined highlights the truth that we are all called to serve Christ in each aspect of life. Doubtless, it will also often throw a bright light on our lack of knowledge and skills required for effective action. Thus, we must give attention to the church's nurture and training task, and its context: the need for each of us to discover, explore, develop and fulfill his or her unique calling, the specific "good works, which God prepared in advance for us to do." [Eph. 2:10.] For this, our painful life experiences are a critical aspect: "God . . . comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ flow over into our lives, so also, through Christ, our comfort overflows." [2 Cor 1:3 - 5.] A further dimension of our preparation is our gifts: "to each one the manifestation of the Spirit is given for the common good." [1 Cor. 12:7.] Bible study and its diligent application to life are critical [2 Tim 3:14 - 17], as is prayer [Acts 6:1 - 4]. We can ill-afford to neglect purity of thought and deed, and growth in love should as we prepare for lifetime service in the family, church, community and world. [See 1 Cor. 13:1 - 14:1, Gal. 5:13 - 6:5.] The programmatic aspect of such preparation and training naturally falls into three overlapping phases:

[Those interested in details may wish to consult the associated ABCD -- A Basic Course in Discipleship -- proposals.]

7. "The-Already-and-Not-Yet" Factor: As we win, nurture and send out disciples, then, we should work to build and scale up a global network of powerful (but not perfect!) working models -- shining cities "set upon a hill" in a world of "night and fog" -- of what shall be in perfect fulness at the Parousia. And so, almost imperceptibly, "speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ"; then, "when he appears, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure." [1 John 3:2b, 3.]

8. Divisiveness: We dare not ignore the poison of divisiveness. Eph. 4:14 -16 stresses our mutual responsibility to strengthen and unite the Church in love, and to guard against deception and divisiveness, thus moderating and constructively harnessing conflict to help us grow and serve together in love. (Once it is so harnessed, conflict becomes the fuel that motivates and stimulates progress. Otherwise, it will be the explosive that drives us apart into disintegration.) This balance is vital as we seek to avoid sectarian divisiveness [cf. John 17:20 - 23, 1 Cor. 3:1 - 23, Gal. 5:19 - 21, 26], and as we strive to guard and contend for "the faith that was once for all entrusted to the saints" [Jude 3] in the emerging global marketplace of ideas.

9. NT Paradigm: Acts 2:37 - 47 shows how such biblical discipleship and body life work powerfully into into a community, forming a true local church (i.e. the body of Christ living in and working to fill its local community with Christ):

10. Small Groups Strategy: As we considered how to operationalise this body-life oriented focus, we briefly touched on the small group. We need to exploit the possibilities embedded in a strategy which emphasises a growing network of small groups of disciples backed up by strongly synergistic nurturing, outreach and special-purpose ministry teams. Such a group/team approach would draw on the intimacy, flexibility and interaction fostered by cell (small) groups to implement on the microcosm scale the concept that "[we] are the body of Christ, and each one of [us] is a part of it." [ 1 Cor. 12:27.] (If cells are to work well, of course, we must systematically balance large, small, and dyad (pair) group activities; nor should we neglect the critical need for each disciple to build his own relationship with God by cultivating the Quiet Time for devotional Bible study, prayer, self-evaluation and thoughtful application of godly insights to life.)

1. Unity: Paul's intimate link between "unity in the faith and in the knowledge of the Son of God" and the maturation of the church is vital. The dynamics of sectarianism, as we saw above, must be exposed; and we must confess our own guilt, repent and be reconciled with our brothers who are also in the faith. In our present far less than ideal situation, this calls for personal contact and friendship across organisational lines; willingness to admit and turn from our history of selfish divisiveness, envy and hostility; opening our minds to correction of our own errors and ungodly traditions [cf. Matt. 7:1 - 5]; and active and open cooperation, liasing and networking with other churches and/or parachurch groups (with an active policy to express unity institutionally by federating or uniting our various organisations). Thank God much is already being done along these lines, but much more remains to be done.

2. Body: Paul views each believer as being called to significant ministry in the church; often instead we split the church into "the Ministers" and "the ministered to," participants and audience, which undermines the intent of the doctrine of the church as the body of Christ. This is reinforced by the further error of equating buildings with "the house of God," in the teeth of NT teaching: "As you come to him, the living Stone -- rejected by men but chosen by God and precious to him -- you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ," and "you too are being built together to become a dwelling in which God lives by his Spirit." [1 Pet. 2:4, 5; cf. 1 Cor. 3:1 - 17 and Eph. 2:19 - 22.]

Clearly, the NT focusses on the people of God -- the church -- as the interdependent, synergistic members of the body of Christ, God's house indwelt and empowered by his Spirit, and accordingly describes a network of mutually supporting believers who penetrate communities; typically meet for mutual nurture and worship as small groups in homes (and assemble in large groups as facilities permit, cf. Acts 2:46; 3:11, 5:12, 20, 42 vs. 8:3; 19:9; Rom 16:5; Philemon 2); are led locally by ministry teams -- presbyteries -- comprising teaching and ruling elders working with practical welfare-oriented deacons [Titus 1:5 - 2:15 & 1 Tim. 2:12 - 3:16, with Rom. 16:1 - 7, cf. Acts 2:37 - 47, 6:1 - 7, 13:1 - 5, and 20:17 - 35; cf. "Bishop," "Presbytery," "Deacon[ess]," "Ministry," "Church [Government]" in The New Bible Dictionary]; and whose outreach thrusts are largely based on the witnessing of the average church member, but also make use of trans-local missionary teams such as Paul's.

Therefore, let us break out of the mentality of sitting in pews and passively receiving from the few "Ministers" within the four walls of "the House of God," and follow the NT: penetrate and disciple our communities as the Spirit-energised and gifted body of Christ, coached and coordinated by teams of leaders given by Christ to the church for its maturation, as we work to fill "all things" with Christ. Concretely, this means that our thinking and practice need to move away from our overemphasis on the large group, balancing it with dyad (pair) and other small groups -- including families -- designed around the win, nurture, send cycle of discipleship: outreach groups, nurture cells and ministry teams which mobilise, train and organise the people of God, making use of existing community infrastructure -- especially homes -- to facilitate our work.

3. Group Dynamics: Clarifying notes on dyad, small and large group dynamics are helpful:

4. Small Groups, Structural Balance and Body Life: Thus, by contrast with large groups, small groups are intimate, highly interactive, and flexible. (The West Indies Test Cricket Team is an excellent, topical, and ongoing regional case study!) They are thus open to spontaneity, mutual encouragement, nurture, accountability, discipline and low risk experimentation; skilled leaders will also find it easy to closely observe and coordinate activities towards group goals.

Cells are therefore ideal contexts for sorting out the issues and commitments involved in beginning to follow Christ, and for developing, training in and carrying out team ministry. No wonder, then, that Jesus focussed so much time and effort on the twelve in his earthly ministry.

"Twelve" is significant: a dozen or so members is a reasonable upper limit for strong small group dynamics, as the number of pair interactions in a group is 1/2[n].[n - 1], an n-square law; it yields 78 for Jesus and the twelve. As numbers rise to about 30 - 40, interaction breaks down, informal circles or "cliques" tend to form, and the leadership core is forced to increasingly rely on broadcasting information to the group as a whole.

Since conflicts are inevitable in any group, the cliques rapidly become factions, and conflict resolution strategies have to be based on negotiation with their leaders. Unfortunately, if these informal leaders have risen by force of personality, talent and ambition, rather than biblical wisdom, service and maturity, positive conflict resolution may be impossible. [Cf. James 3:1 - 4:12 (NIV); 1 Tim. 3:1 - 12 (nb. gunaikas (11), lit. "women," may well mean "deaconesses," cf. Rom. 16:1, marg., The New Bible Dictionary, and Banks, pp. 118 ff.); 2 Tim 2:20 - 26.]

Church leaders, therefore, should harness the small group dynamic. Families logically come first -- right from Creation -- as God's designated primary small group context for life: committed heterosexual unions, the walled gardens within which conception, birth, nurture, education, training, and wider community involvement naturally spring forth. [cf. Gen. 18: 18, 19; Prov. 1:1 - 9; Eph. 4:17 - 6:9, esp. 5:15 - 6:4.] (It is telling to note in passing that Antichristian agendas typically target the family, its members and their sexuality: if they alienate us from godly, family- and church- based community structures, as atomised individuals we will be far more vulnerable to artful deceit, manipulation and tyranny. [cf. Eph 4:14.])

So, in a congregation -- though other foci, such as outreach or missions project teams, or drama groups, etc. can be quite effective -- it is natural to start with family life: courtship, covenant, parenting, nurturing, leadership, discipline and conflict management. Given Caribbean culture, it will also be vital to comfort the pains of childhood and set a healthy framework for sexual, social, intellectual and spiritual maturity. As we thus focus on the family, we will tap what are perhaps the strongest wellsprings of human motivation, address the key issues in discipleship, and lay an excellent foundation for service in outreach, nurture and ministry groups.

This family focus thus builds bridges to emerging leaders in the church, trains them in biblical principles for leadership and service, and lays a good foundation for selection, promotion and handling conflict or crisis. (Indeed, it is no accident that Paul often views the church as God's family, habitually using terms such as "son," "father," "brother," "sister" and "mother." Cf. Mark 10:28 - 31 and Malachi 2:14 - 16 & 4:5, 6.) Thus, when we go on to set up special outreach, nurture and ministry groups designed to address needs and service opportunities in the church and community, leadership selection, training and coordination will be far easier; the cooperative, servantly attitudes that lead to positive conflict management will have been nurtured and integrated into habitual life and thought patterns.

Once these issues have been effectively addressed, small outreach groups (eg. office prayer groups, evangelistic Bible study and discussion groups), nurture-focussed cells (eg. cottage/house groups, campus cell groups), and ministry teams (eg. music groups, Dorcas circles, committees, presbyteries [cf. The New Bible Dictionary], Christian professional partnerships, missionary teams) will greatly multiply opportunities for -- and involvement in -- outreach, nurture, training and effective ministry.

"Christian professional partnerships" requires clarification: such partnerships, by participating in the professional (and/or artisanal) services markets and providing training and/or internship programmes in an explicitly Christian framework, open career opportunities for disciples and can serve as vehicles for filling the business culture with Christ. As such, they can be viewed as ministry teams with a mission to the market place, and are a significant aspect of the proposed renewal strategy.

We must also note that the effective coordination of the various small groups depends on their integration into larger scale church structures, such as congregations, campus outreach fellowships, parachurch organisations and other wider ministry organisations, networks and federations, of which the Missionary Society is an excellent example. Such wider organisations or networks provide a sense of community and vision, support infrastructure, accountability, doctrinal stability, leadership training, consultation for difficult cases [cf. Exodus 18:13 - 26] and other similar necessary facilities. When they are lacking, small group initiatives often falter, become sidetracked or even slide into heresy or abusive behaviour.

Thus, in the life of the church, there is a need to emphasise the small group (especially the family), dyad and one's individual relationship with God; but these structures can only safely function when they are integrated into the wider church in the community and world.

5. The Bible and Cells: We should also consider that: God himself exists as Trinity; he created man in family; Jesus and the Apostles based their work on small ministry teams; the early church often met in homes; and Paul, in describing a typical church service, expects that all of those present can individually and significantly contribute -- which is only possible in a small group. [1 Cor. 14:23 - 26.] In such small groups for expressing body life and service, because they are highly interactive, people more easily find the relationships, mutual support, counselling, discipline, training and coordination [Acts 2:41 - 47, Eph. 4:11 - 16] that undergird effective discipleship and outreach than in the unwieldly (thus, alienating) large groups which are so typically the basis of the church's operation today.

6. Gifts and (Small Group) Ministry: Unfortunately, much controversy has swirled around the NT teaching on spiritual gifts, often obscuring their critical role in the proper functioning of the church as the body of Christ, especially in small groups.

Paul strikes a complex balance in 1 Cor. 12 - 14: "about spiritual gifts, brothers, I do not want you to be ignorant . . . . to each one the manifestation of the Spirit is given for the common good . . . All these are the work of one and the same Spirit, and he gives them to each one, just as he determines . . . . God has arranged the parts of the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts, but one body. . . . you are the body of Christ, and each one of you is a part of it. And in the church God has appointed first . . . apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. . . eagerly desire the greater gifts. . . Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. . . . Since you are eager to have spiritual gifts, try to excel in gifts that build up the church. . . . When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church. . . . be eager to prophesy, and do not forbid speaking in tongues. But everything should be done in a fitting and orderly way."

Gifts are diverse manifestations of the Spirit, some of which are given to each disciple as tools to help him in his specific service in evangelism and building up the body of Christ. (So broad and diverse is the range listed in the NT, from celibacy [1 Cor. 7:7], leadership, showing mercy and giving [Rom. 12:8]; to healing and miraculous powers [1 Cor. 12:9, 10; cf. Acts 8:4 - 8], that it is evident that the listings are illustrative rather than exhaustive.) As we work together to build up the body, it is strengthened and united as it matures in the image of Christ. By contrast, love is a "way," a life-transforming passion produced in us by the Spirit as he sanctifies us in Christ. [cf. Rom. 5:1 - 8, & Acts 24: 14, 22.] It is therefore no surprise to see that gifts manifested without love are futile [13:1 - 7]; that gifts are to be exercised with wisdom, discipline, discernment and restraint; and that the most controversial, tongues, is neither universal nor to be used indiscriminately, nor to be forbidden. [See 12:30 - 13:1, nb. 14:5; 14:1 - 28 (esp. 12 - 19), & 39 - 40.]

As tools for building up the church, gifts will have fulfilled their purpose "when perfection comes . . . Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known." [13:10, 12; cf. 1 John 3:1 - 3.] "Then," biblically, historically and logically -- see the record, from Irenaeus' Against Heresies [Bk. II Ch. 32.4, V Ch. 6.1] to Augustine's City of God [Bk.XXII, Ch. 8], and Bede's History of the English Church and People [cf. Contents, Penguin Ed]. -- seems to be best understood as denoting the Parousia. [cf. 1 John 2:28 - 3:3.]

In our teaching, training and working, the call to serve Christ lovingly as a member of the body must come first. This call speaks into each sphere of life: in family, church, community and world. Gifts are manifested as we serve Christ (often so quietly that they may not be explicitly recognised), working as a supernatural inspiration or empowering that transforms the quality of our loving service beyond merely human skill, wisdom, dedication or good intentions. [Cf. 2 Sam. 23:1 - 4, in context.]

Sometimes, the manifestations appear without explicit request. At other times, they are imparted in response to the laying on of hands with prophetic guidance. Paul encourages disciples to "eagerly desire" (thus, pray for) specific gifts, especially prophecy; and, judging by Paul's reminder to "fan into flame the gift," they may require regular practice to develop fully. [Acts 10:44 - 46, 1 Tim. 4:14, 2 Tim 1:6.]

A balanced focus on gifts, then, would be to desire appropriate gifts in light of ministry (service) needs and one's calling, reaching out in prayer and the faith that "every good and perfect gift is from above" [Jas. 1:17, cf. Luke 11:5 - 13 & 1 John 5:14 - 15], then taking the risk of acting in that faith [Rom. 12:6 & Heb. 11:6], in the expectation that a gracious God desires to work through us to bless his people and fill the world with Christ.

Thus, one's specific call to serve in the various spheres and stages of life leads to a moving out in service, asking and expecting that God will manifest his power and wisdom in one's ministry, transcending merely human energy and insight. In turn, since calling, painful experiences [2 Cor. 1:3, 4] and gifting are Divine initiatives [1 Cor. 12:11], and are clearly unique to the individual [Eph. 4:16], our church and parachurch organisation, roles/offices, plans and other structures must be biblically based, highly participative, and flexible enough to "not put out the Spirit's fire," while allowing us to "[t]est everything," "[h]old on to the good" and "[a]void every kind of evil." [1 Thess. 5:19, 21, 22.]

7. Training Issues: Training, especially of leaders, is the critical input for successful discipling: "Can a blind man lead a blind man? Will they not both fall into a pit? A student [KJV: disciple] is not above his teacher, but everyone who is fully trained will be like his teacher." [Luke 6:39, 40.] The power of example drives the training dynamic, shaping knowledge, commitments, attitudes, skills and habits (K-CASH) along a learning experience spiral, for good or -- as Jesus pointed out -- ill. Such spirals should start with the student where he or she is [including preferred learning and cognitive styles], visiting and revisiting learning experiences, facts, concepts, principles, problems, issues, applications, etc.; on each loop, knowledge, attitudes and behaviour are reinforced, expanded and linked into a growing network until the student is "fully equipped." [cf. 2 Tim. 3:14 - 17.]

Content is critical. In the win phase of the discipling cycle, the truth of the gospel and how to respond to it by receiving Jesus as Lord and Saviour are the central issues. In the nurture phase, first the consolidation of commitment and then basic service and leadership should be emphasised -- for all Christians. [Cf. Heb. 5:11, 12 & 2 Tim. 2:2.] As disciples begin to grow in spirituality and service, the question of calling and sending out in service in family, church and community naturally leads to a lifetime focus on general leadership and specific areas of service, ranging from family life, church auxiliary and artform-based team ministry to serving in business, education, the professions and prophetic/intercessory involvement in the public policy/political arena, including serving in missionary teams or other full time Christian service. In particular, major intellectual, ethical, apologetics, media and public policy issues must be systematically and vigorously tackled, to multiply the effectiveness of disciples in the battle to fill the culture with Christ.

8. Regional Training Network/ "The School Without Walls": The proposed renewal strategy requires systematic, integrated training in discipleship for the whole church, with a special emphasis on the small group dynamic. This is only to be expected, as our Mandate is to "disciple the nations . . . teaching them to obey [Christ]." Unfortunately, training is precisely the weakest single area of the Church's ministry in the Caribbean.

To remedy this, I propose the gradual formation of a regional training network integrating development and consultancy teams, churches, parachurch ministries, people in small discipleship-oriented groups, and support resources. The teams would first develop an overall framework for discipleship training, perhaps along the lines of the above outline, including curriculum development strategies and standards, which at the high end would feed into our region's tertiary level theological institutions. Then, over time, modules and resources for the win-nurture-send discipleship phases would be developed, tested, upgraded, standardised and diffused across the region, systematically targetting age- and lifestage-groups, cultures and languages. Thus, gradually, we would develop a "School Without Walls" discipling network, first across our region, then perhaps globally [with the aid of the Internet], especially in the two-thirds world.

The power and cost-effectiveness of modern microelectronics, microcomputers and communications networks are vital to this process. Powerful print, audio- and video-tape, and CD-ROM/multimedia resources are now relatively inexpensive to develop, especially if voluntarism and sharing philosophies -- perhaps, adapting the shareware software marketing strategy -- dominate the ethos. The hosting of a website and the use of fax and E-mail facilities would, very rapidly, tap the global potential of the strategy: nor should we neglect the capability to do radio and television on the Internet (though we should also be aware of the potential for hostile surveillance).