“Avilakoa!” a man cries out to you from beside the dirt path. His long white robe brushes the ground as he stands watching over his cattle. In the distance, you see a village of mud houses and hear the sound of women calling out to each other as they get water and prepare food. This is a village of Fur people and you have just been greeted with a “good morning!”

The Fur people live in the Darfur region of Sudan. They are also located in Egypt and Chad, but the word Darfur means “the homeland of the Fur.” There are 1,164,000 Fur people in Sudan and a total of 1.2 million globally. They are primarily Sunni Muslim. Many men cannot hope to be married unless they have memorized several pages of the Quran, and they are promoted to authority depending on how well they know the Quran.

In recent times, these people have been embroiled in bitter conflicts. Because of drought and desertification, war over resources has arisen between the Arab and indigenous people. In 2003, the Fur people banded together with two other indigenous groups to demand reparation for the oppression they suffered. In response, the government sent a guerilla force to attack the civilian population of these tribes. Hundreds of thousands of civilians were killed and over a million refugees have fled their homeland and sought refuge in Chad and other areas.

Pray for peace in the Fur’s homeland. Also pray they would know the peace that comes from knowing Christ as their Savior.

Summer 2018

Tucked away, high in the northeastern mountains of Pakistan, live the Hunza people. They are also known as the Burusha. These people lived for hundreds of years in complete isolation until a highway was built that brings many tourists to see the beauty of the Himalayan mountains contrasted with the lush, terraced gardens of the Hunza farmers. The Hunza people are renown not only for their beautiful valley but also for their long life span. The average lifespan in Pakistan is sixty-seven years, but in Hunza it is not uncommon to live well over one hundred years! Some people speculate that this amazing life span is influenced by their healthy and active lifestyle as well as the annual two-to-four month juice fast. During these months, they eat nothing and drink only the juice from dried apricots.

The people of Hunza claim to be descendants of three soldiers in Alexander the Great’s army who were left behind because of sickness. They say that each of these soldiers founded a village and all Hunza people are descendants of one of these three villages. Most Hunzas follow Islam and know nothing of God or the Bible. What use is long life if they do not know of eternal life? Many tourists go to see the beauty of the Hunza valley, but who will take them God’s Word? They smile, but they do not know true joy. They live without hope, knowing nothing of God’s love. Who will go? Someone must reach them before it is too late.

Spring 2018

Photo Source: Ninara – Flickr Licensed under CC BY 2.0

The Larestani people group of Southwestern Iran has a population of 115,000 Sunni Muslims. The Larestani are surrounded by Shi’ite Muslims, so religious tensions are often very high. The Larestani are farmers and shepherds; but as they are completely dependent on the little rainfall the region receives, are very poor. As a direct result of the difficulty in farming and shepherding, many Larestani have left their homeland and moved to other countries around the world for work.

The Larestani speak Lari, which is closely related to Farsi. However, the languages are different enough that any materials written in Farsi do not adequately relay the gospel message to the hearts of the Larestani. A heart language is an essential part of culture and the language best understood.

There are no scriptural resources in Lari. There are no missionaries working with the Larestani. There is no Christian witness of any kind. Iran is utterly intolerant of and hostile towards all forms of Christian influence, and the Larestani are in complete spiritual darkness. Many believe that the Larestani are of Jewish decent, but the light from the truth of the one true religion has been stamped out by Islam. They are in desperate need of the gospel message.

Please pray that the Lord will send someone to the Larestani with the light of the gospel and break the satanic stronghold.

Winter 2017-18

The Lembak, or Cul (population 231,000), live primarily on the island of Sumatra in Indonesia.  They are  farmers whose main crop is rice, though some do farm and sell coffee and rubber. Families are close-knit; two family members accompany anyone leaving Sumatra to receive further training or work experience. When they finish their training, all three family members return.

They call themselves “Sindang Kelingi” or “Lembak Sindang Merdeka” which means “free.” This is ironic as the Lembak people are largely Muslim, a religion very different from their traditional animistic ethnic religion. They are still in bondage to sin and are plagued with demonic activity. The Lembak people call on shamans to heal sickness and cast out demons. Sadly, these people have embraced a false religion that offers no real freedom from spiritual darkness.

These hard-working people need the freedom that comes from the gospel of Jesus Christ. However, there is no Bible translation of any kind. There are no missionaries to teach what the Bible says about the Lord and Savior Jesus Christ, the only One who can truly deliver them from their sin and end the demonic possession and oppression that plagues them. Please pray for the Lord of Harvest to send missionaries to the Lembak people and  to break the bonds of Islam and animism, allowing them to hear the gospel. Ask God to prepare the Lembaks’ hearts to receive the truth.

Fall 2017

 

The Moor (world-wide population  4,235,100) are originally from North Africa. They are proud of their Arabic ancestry and retain its Islamic influence which varies between the terrorist Quidari and the more peaceful Jajani. Their language is Hassaniya Arabic. They have no Scripture or known missionaries.

In 711 AD, the Moor invaded and conquered Spain. They contributed so much knowledge during their several hundred year reign that    Europe made great strides in education and the sciences.  The Moor were driven from Spain during the Inquisition and scattered throughout North Africa and Europe. Today, they have no land of their own but live in eleven different countries.

There are four class divisions within a Moor community: upper class black, upper class white, lower class black, and lower class white. These   classes have nothing to do with color or race.  The  lower classes are simply poor and under slavery to the upper classes. However, if a lower class marries into an upper class, the lower class is raised to the higher status.

Traditionally, Moors are nomadic and live in rectangular tents made of woven wool. Depending on where they live, Moors are also farmers, tradesmen, or traders.

Please pray for someone to preach Christ to the Moor. Pray that they will be receptive. Also pray that those receiving Christ will have the boldness to share Him with others.

Winter 2016-17

 

 

 

 

 

 

 

Photo Source: Shadegan – Wikimedia Licensed under CC BY-SA 4.0

An estimated four to five million Luri people live in the Zagros Mountains in the southwestern provinces of Iran.  Making up about 7% of Iran’s population, these ancient nomads are believed to be indigenous to the area, descended from ancient Persians. History reports that Luri ancestors were the Elamites and Kassites, dating back to 3000 B.C.  It was the Kassite dynasty that defeated ancient Babylonia and dominated Mesopotamia for 576 years.  Could this be the fall of the Babylonian empire under Nebuchadnezzar?

The Luri are divided into Northern and Southern provinces with southern tribes speaking “Laki,” a form of Kurdish, and northern tribes speaking “Luri,”  the closest living language to Old Persian. Neither language has the Bible. Men are often bilingual; while the women, restricted to their tribal lands, often speak only their tribal language. The literacy rate is very low with only 48% of the Luri reading and writing.

The Luri profess Shia Muslim, but practice very individualistic and diverse forms of Islam, including the mystic Iranian religion of Yaresan.  It teaches that man, aware of the outer world but ruled by the inner world, goes through as many as 1,001 reincarnations while his soul seeks perfection.  A famous Yarsani saying is “Men! Do not fear the punishment of death! The death of man is like the dive which the duck makes.” They need to know that an unsaved man or woman dives into hell.  And they need to know the One who can take them to heaven.

Fall 2016

 

The Amazon Basin contains the largest tropical rainforest in the world, covering an area almost the size of the continental United States. Most of the basin lies within Brazil, but it also encompasses parts of Bolivia, Colombia, Ecuador, Guyana, Peru, and Venezuela. It is home to an estimated twenty-six million people, including isolated and even uncontacted tribes. Some have denied the existence of as yet uncontacted tribes, but it has been documented by eye witness reports and by aerial video footage.

These uncontacted tribes are resistant and hostile to anyone approaching them. They and their land are currently threatened by mining companies, oil companies, and armed illegal loggers. Any contact with outsiders poses a threat of introducing a disease that can easily wipe out half the tribe; even the common cold is a real danger. For these reasons, the Brazilian government protects indigenous people and their land from intrusion.

How can these people for whom Christ died be reached with God’s message? And if a way to get to them is found, how can the spread of disease be prevented? Will we give it up as impossible? Or will we ask the God with whom all things are possible to make a way?

Summer 2016

Photo Source: Marwan Mohamad – Wikimedia Licensed under CC BY-SA 4.0

The 4,127,124 Banjar, Indonesia’s tenth largest ethnic group, makes up 1.7% of the nation’s total population. They live mainly in Southern Kalimantan. There are also over a million Banjar in Malaysia.

The Banjarese language reflects the influence of the Dayaks, the Javanese, and the Malay peoples from whom the Banjar descended. This is a very active language; many of its speakers lack fluency in Indonesian. The script is Arabic.

This people has been dominated by Buddhist, Hindu, and Islamic kingdoms in turn. They have retained Islam which dominates their lives; 99.9% are Muslim. However, some Buddhist and Hindu beliefs and customs still exist.

Though friendly, the Banjar withdraw from others, preferring isolation to anything modern. They live in stilt houses along the rivers and coast. The rice grown in the tidal swamp is a staple. The fish, fruit, and vegetables sold by women from their small boats are also important to their diet. Rubber and pepper are export crops.

There are no Banjar scriptures, and no known missionary activity among them. Pray for God to raise up laborers.

Spring 2016

 

The official languages of the Republic of Cameroon are French and English. There are also 286 indigenous languages, one of which is Eton with an estimated 127,000 speakers. The Eton people live in the tropical rain forest of the Centre Region. They are subsistence farmers, using the slash and burn method to plant root crops (such as cassava, yam, and macabo), plantain, and groundnuts. Fishing and hunting supplement their diet. Cacao is a cash crop.

Although 74% of the Eton population is considered Christian, only 4% of that number is evangelical. The other 26% practice ethnic religions which are strongly tied to their cultural traditions. There are some local Cameroon  tribes who claim a Jewish background. Serge Etele, the Eton man pictured on the right, recalls from his childhood that circumcision was practiced and that they did not eat the animals which are forbidden in the Bible.

Children are growing up speaking Eton, but no scripture has been translated for them. Will you ask God to raise up laborers for that endeavor? A grammar of Eton, published by linguist Mark L. O. Van de Velde in 2008, would be of enormous value to anyone willing to undertake this critical task.

Winter 2015-16

 

 

 

 

 

 

 

Every country in the world has a Deaf population, and they are largely unreached. Many of them have their own culture and a sign language distinct for that country.  Some deaf people live in isolation and loneliness, while others move to cities and form deaf communities.

There are actually two Englands— two English languages and two English cultures that co-exist side by side—the hearing and the Deaf.  Similarly, there are two Germanies, two Frances, two Spains, two Chinas, two Indias, and two Russias.  We are somewhat mindful to go and  reach the first language and culture. But do we ever think about reaching the other, the Deaf? The fact is that they NEVER even cross our minds.

Missionaries to the Deaf must be sent to reach this hidden world that most of us have forgotten. Otherwise, we can only claim to reach the nationals of a country. It is impossible for the Deaf to come to us, to become bilingual and bicultural. It is we who are commanded to go to them.

Summer 2015

 

Isolated and sheltered from the rest of the world by the high peaks of the Caucasus Mountains, the Svan people have preserved and carried on their ancient culture for centuries. Eastern Orthodoxy arrived around the sixth century, yet, it quickly meshed together with primal customs such as sun worship, blood feuds, and animal sacrifices. This syncretized culture still runs deep among the people.

Because life became increasingly easier beyond the mountains, and deadly avalanches killed many in the late 1980s, many Svan have moved from their ancient homes and villages to the low lands of Georgia. Yet, they still hold to their deeply rooted heritage. Many return yearly to their villages for feast days and family rituals. Their unique music is experiencing a revival, though their unwritten language is dying. Those who remain in the mountains retain their old ways of living, their spiritual traditions, and their language.

The Svan look to a future of increasing notoriety, tourism, and progress; yet, a future of gospel witness looks dim. Will you pray that God will send laborers to this people?

Winter 2014-15

Photo Source: Rod Waddington – Flickr Licensed under CC BY-SA 2.0

There are an estimated 6,934,000 Yemeni Arabs living in the world today.  These tribal people are scattered throughout 16 different countries, but the majority of them live in Yemen.

Within their social structure are four classes of people: the wealthy, the tribesmen, the merchants and craftsmen, and the slaves.  These classes are very predominant and can be distinguished by the types of clothing worn.

This people group lives in fortress-like villages and elaborately decorated flat-roofed houses.  Social life is very important to Arabs, and they share a daily coffee time by sitting on the floor and drinking from cups without handles.  Their diet consists of wheat bread and porridge made with boiled meat or chicken.

Almost all of the Yemeni Arabs are Muslims and are quite fanatical in practice. There are less than 5,000 known believers in Yemen and no Bible in their language.  Who will reach these precious souls with the Gospel?

You can hear the Yemeni Arab language, Ta’izzi-Adeni, online at:  globalrecordings.net/en/language/6429

Fall 2014

 

For centuries, the Pygmies have been recognized as the oldest inhabitants of the African rainforest.  Throughout the forests of Cameroon, Gabon, and Congo, there lives a group of Pygmies known as the Baka.  Because they are so remote and widespread, there has been no accurate count of their population.

They are the people of the forest, with a vast knowledge of its animals and plants along with its natural medicines and cures. The women build their traditional, dome-shaped forest huts with branches and leaves. Newer, more solid homes are rectangular with mud walls. Baka family ties are very strong, and traditions and history are passed down from one generation to another by word of mouth.

Since the early 1800’s, these people have been claimed to be Catholic, but to this day they practice their traditional animist religions. They have no Scripture in their unwritten language.

Summer 2014

 

Photo Source: Tomas Balkus – Flickr Licensed under CC BY 2.0

The Aimaq Char of Afghanistan is a people group comprised of four different tribes: Taimani, Firozkohi, Timuri, and Jamshidi. It is estimated that 250 subtribes exist within these. The population of this group is 334,000 and 148,000 of them live in Afghanistan. Their primary language is Aimaq, but Farsi is spoken in the schools.

Foods commonly eaten are thick wheat bread, chickpeas, rice, potatoes, and other garden vegetables. Chicken, eggs, or lamb are often eaten at festivals. The women dress in bright, vibrant colors, but outside their homes they wear dark head-to-toe coverings. Men wear turbans along with a type of cloak that hangs from the shoulders.  The people measure  wealth by the amount of animals owned.

This people group does not have a Bible in their language. By law they are forced to profess and practice Sunni Islam. Because they trace their lineage back to Abraham, many of the Old Testament stories are somewhat known to the people. However, there is no missionary work nor outreach to this group of people. God is calling. Who will go?

Spring 2014

 

The Miao are one of the 55 officially recognized minorities in China. With a population of 9.6 million in China alone, they form the country’s fifth largest ethnic minority. Because of past oppression and multiple migrations, they are scattered across several provinces in Southeast China, and many Hmong (a Miao sub-group) have settled in Southeast Asian and Western countries.

The language family of the Miao includes 35-plus languages, only three of which have Bibles. Most of the Miao languages are unwritten; but they are widely spoken, living languages. Mandarin Chinese is taught in the schools, but many Miao do not have an education past elementary school.

The Miao are a gentle, friendly, and peaceable people— known for their love of music and for their bright, ornate clothes. They have an honest, trusting nature and have historically lost wars due to lack of strategy.

Most Miao practice animism and live in fear of evil spirits. However, when the Big Flowery Miao (a Miao sub-group) were given an alphabet and the New Testament in their language in the early 1900’s, thousands came to Christ. But what of the many other Miao languages still without the Word of God? Who will take it to them?

Winter 2013-14

 

The Pamiri Tajiks live in extreme isolation on the border area of four countries: Tajikistan, China, Pakistan and Afghanistan. Their traditional homeland is the Pamir Mountains, the world’s second highest mountain range. Different sources recognize between 120,000 and 350,000 Pamiri Tajiks. This number includes several distinct sub-dialects. All of these dialects are still unwritten.

Being primarily farmers, the Pamiri Tajiks raise sheep, yaks and horses. Their villages consist of small houses built of stone and clay.

Nearly 100% of the Pamiri Tajiks are Muslim. Most hold to the Ismaili sect of Islam while also mixing in traditional Zoroastrian practices. They are unique from most Muslims in that they meet in homes to worship rather than going to a mosque.

The Pamiri Tajiks are in great need of the Gospel, particularly in China, where there has never been a church established among them. There is no Bible in any of the Pamiri dialects.

Do you believe in the power of prayer? Will you intercede for these forgotten people? Ask God to raise up a team of laborers to take the Gospel to them. And ask Him to prepare their hearts to receive it.

Summer 2013

 

 

 

The Lao Phuan people live in Laos and Thailand. They have a distinct language (Phuan) and culture. The Lao Phuan enjoyed social prominence in Laos for centuries. That changed in the 1800’s.  After several decades of war, over half of them migrated to Thailand where they live in small communities.

Most Lao Phuans work in the textile industry or farming. They wear colorful pakamas (not to be confused with pajamas!) which is a sarong-like garment that they manufacture.   Rice is the Phuans cash crop. Their kitchen gardens yield fruits, vegetables,  spices and herbs. Chickens, ducks, pigs, and fish provide protein.

96.5% profess Buddhism. Those in Thailand practice regular Buddhism, but those in Laos are actually animists who worship “the guiding spirits.” The Lao Phuan are in bondage to these spirits. Only about 1% profess Christianity. Of those, most are Catholic.

There is little if any missionary work being done among this large people group (341,000) and they do not have a Bible in their language, not even a small portion.

Winter 2012-13

 

The Karen tribe was the lowest class in Burma. Called the “wild men of the jungle,” they were oppressed and despised but were not without hope. They had a cultural legend that a messenger from across the sea would bring them the lost book written by the Creator-God.

George Dana Boardman was born in Livermore, Maine, in February 1801, and was the son of a Baptist pastor. Sarah Hall was born in November 1803, and converted as a teenager. Both George and Sarah were burdened for the lost, especially those in Burma; this common interest brought them together. They were married on July 3, 1825, and thirteen days later sailed to Calcutta, India, where they served for nearly two years. In March 1827, they moved to Amherst, Burma, to assist missionary Adoniram Judson. God was about to send them to the Karen.

Ko Tha Byu, of the Karen tribe, was born c. 1778. He became an outcast of the outcasts, a leader of criminals. By his admission he killed or assisted in the murders of at least thirty people. Ko Tha Byu was sold into slavery because of a debt he couldn’t pay, was purchased by a Baptist preacher who wanted to help him, and (under the ministry of Judson) was finally redeemed by the blood of Jesus. The Creator-God was preparing him to reach his people.

When the Boardmans relocated to Tavoy, Burma, Ko Tha Byu accompanied them. This principal city and Buddhist stronghold had 9,000 residents and nearly 1,000 pagodas. Among the Burmese they saw only a few come to Christ, but the nearby Karen group seemed anxious to hear the gospel. They saw the messengers as a fulfillment of their legend, and soon many were coming to faith in Christ.

In February 1831, Boardman was asked to take part in a baptismal service in a distant Karen village. Though very sick, he and Sarah agreed to make the three-day trip. Too weak to walk, the believers carried him in a litter on their shoulders. Upon arrival, he found about one hundred believers; nearly half were candidates for baptism. The day following, they began the long trip back to Tavoy, but he never arrived. Near the end of the second day, he passed into eternity. Upon hearing of his death, Judson wrote in his journal, “Dear Brother Boardman has gone to his eternal rest. He fell gloriously at the head of his troops, in the arms of victory. . . ”

George Boardman lived barely thirty years. His missionary service lasted only six years. But he was greatly used as a messenger from over the sea to bring the lost book of the Creator-God to the Karen people. In 1910 there were 774 Karen churches with 50,000 members.

Source: This Day in Baptist History, by David L. Cummin, Vol. 2, 3

Missiologists such as the late Dr. Tom Brewster make a distinction between students and learners. The words are synonymous to most, but we at BBTI stress the difference. A student enrolls in a school and is dependent on a teacher. A learner takes responsibility for his own learning and finds ways to get the information he needs. A learner mindset is quite an asset in mission work.

From kindergarten through college, we are students. We sit in a classroom and a teacher directs us. He tells us what is expected of us. He approves or disapproves our progress and gives us a passing or failing grade. This system works well in most areas of life. But it has disadvantages and limitations, especially in the work of missions. It is not bad to be a student. Students usually work hard and should be commended. A learner usually begins as a student but can be taught to be a learner. A learner can go further linguistically, culturally, and geographically.

A missionary with a burden for a certain indian group with an unwritten language once told me, “They are uneducated and cannot teach me their language.” He is a student with the mindset of a student. He did not evangelize this group, but rather moved to a different field. A learner would never say what this brother said, especially a learner equipped with good linguistic and culture learning tools.

A student is limited to languages where there are language schools or teachers. He needs books and someone to explain the language. There are nearly 7,100 languages spoken today. Dr. Brewster estimated that 5,000 of these do not have language schools. (I would guess the number to be even higher.) Jesus commands us to teach all these groups, not simply those with language schools. Thus far, with student mindsets, we have not reached them. Unless we somehow convert our students into learners, there is little hope that we ever will. We know what a student is; we have plenty of them. Learners are rare and not well known.

The learner begins with a certain mindset. He may use a school or teacher, but he sees the language as his responsibility, not the teacher’s. He has the mindset of an adventurer, an explorer, or a pioneer. He is not afraid to leave the safety of the well-traveled missionary path, even when criticized for it. He risks being criticized for trying new methods when he sees that the traditional ones are not producing the results he desires. He may even borrow methods from others outside of our camp. (That is what George Anderson did when he spent two years learning from a non-denominational, new-evangelical group so that he could begin BBTI, a school for Baptist missionaries.) The learner is not a rebel, but he may be branded as one. The learner is more concerned about the message and the recipients of it than about those who are sending him. He chooses his methods accordingly. He should seek to communicate his mindset and explain his methods to those who send him, but he risks being misunderstood.

Both student and learner want to obey the Great Commission and teach all nations (people groups), but they face a great obstacle: the group may not understand the trade language or may have a very limited understanding of it. The student who studied the trade language in a school says, “I will speak to them in the trade language. Maybe they will understand.” (They probably won’t.) He may say, “I will use an interpreter.” (A risky practice!) And, sadly, he may give up and say, “I’m going to the city where people will understand and respond!”

The missionary with a learner’s mindset will look at the same group and say, “I can learn this language. My mouth and tongue are made just like theirs. I can make these sounds, too.” He knows that the trade language is ineffective. It would cause syncretism, the blending of Christian and pagan beliefs. He reasons, “If I don’t understand the language, I won’t know what people are saying about my message; I won’t get feedback.”

When the student sees a word with the letter (symbol) ‘t,’ he pronounces the sound with an English ‘t.’ That’s all he knows to do. It might work. The people might understand (and they might not). But even if they do understand, he will probably say the word with an accent. The learner, on the other hand, ignores the symbol. He listens to the sound, and he sees, like a deaf person reading lips, the sound. He does not say, “That is a ‘t.’ Rather he asks, “What kind of a ‘t’ is it?” Using his tool (skill) of phonetics, he asks: “Is it an alveolar, a dentalized, a palatalized, or a retroflexed ‘t’? Is it aspirated or unaspirated, is it fortis or lenis, and finally, is it released or unreleased? Using this tool of phonetics, he knows exactly what the native speaker does to produce a sound, and he can reproduce it. He learns new speech habits and speaks without a distracting accent.

A learner also approaches culture differently than a student. A student doesn’t consider what people already believe; he simply proclaims what the Bible says. He naively thinks his truth will drive out false beliefs, but it won’t if it is not explained and illustrated in terms the people understand. When a student hears a false belief, he is quick to tell people they are wrong; they may outwardly change. The learner, however, with his tool of cultural anthropology, digs deep into all areas of culture, especially the worldview. He learns what the people believe and why. When a false belief surfaces, he says, “That’s interesting, tell me more.” He asks questions and when he gets answers, he asks more questions. Now he knows how the people think. His teaching uses cultural comparisons and contrasts, is understood by the people, and is more likely to produce an inward change.

A learner understands that in order to produce a strong church, there must be a Bible in the heart language of the people. He may take years to translate it. The learner way is slow, but it works! Wouldn’t it be better to send learners, rather than students, to the mission field?

You could walk for weeks and never meet one Amdo Tibetan person who has heard the name of Jesus Christ.

These nomadic people travel around the country-side with their herds of animals. They can assemble their houses in just over an hour, and work hard day in and day out to survive. They watch their herds closely, monitoring their safety, giving them food, protecting them, and giving of themselves for the good of their animals. It is sad to think that they don’t know about the Great Shepherd who has done the same for them. They wander aimlessly through life, trying to earn good karma so that they may be granted a better status in the life to come.

There are over one million Amdo Tibetan people, scattered across the Himalayan mountains.  There is no Bible  written in their language. Some Amdo can speak the Central Tibetan language, which has a Bible. However, that Bible has many problems, using the same word for God as they do for Buddha and the word “karma” for sin.

Please ask God to tear down Satan’s stronghold and enable missionaries to overcome the political, geographical, and religious barriers; learn the Amdo language; and translate the Bible. As God’s Word is provided, so will the light of truth penetrate this spiritually dark region of the world.

Fall 2012

 

 

 

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Faustino, an Indian from the Tlapaneco tribe located in the mountains of Guerrero, Mexico, had lived outside his village among the Spanish-speaking people for several years. God in His goodness saved this young man, and he attended a Bible institute. During this time, Brother Don Fraser, the founder of the Bearing Precious Seed ministry, challenged the Mexican students to reach those who have never heard the message of salvation in Christ. God gave Faustino a burden for his family and his people and a desire to take the Gospel to them. A young missionary, George Anderson, who was especially interested in reaching tribal people, was invited to go with him. Pastor Paul Henderson, an excellent photographer from Bowie, Texas, was asked to join the group to capture on film the entrance of the Gospel into this remote Indian village. Faustino and the Americans were very well received into the village, along with the message they brought.

George not only made this initial trip, but he also went back on a more permanent basis to minister to these people. He tried to teach them God’s Word in Spanish, but their understanding of this language was very limited. Their language and culture was Tlapaneco. Brother Anderson had graduated from a prominent Baptist college that taught him many helpful things.  None of his courses, however, included how to learn a language. He, like any other moderately intelligent person, could sit in a classroom and be taught Spanish; but he didn’t know how to learn a language.  Of course, these Indian people had no language school, no teachers, and no books. Two things became apparent to this missionary: 1) Spanish was not going to work, and 2) his Bible school and language school had not taught him how to learn a language, let alone a culture.

George thought that surely there must be other Baptist schools that teach missionaries the necessary language learning skills. He inquired and found there were none. Jesus commanded us to take His Gospel to “every creature” and preach “not where Christ was named,” but in practice we Baptists had only been taking the Gospel to the creatures that had language schools. Brother Anderson did learn that there are some non-Baptist groups that train their missionaries to learn languages and cultures.

A plan began to form in his mind, and George dared to dream. He dreamed of a school that could teach Baptist missionaries how to learn languages, especially those without language schools (probably 5,000 languages).  He stepped outside Baptist circles and went to the New Tribes Mission training for two years. With their blessing, he took what they taught him and began the Baptist Bible Translators Institute in September 1973, in the Sunday school classrooms of his home church in Fort Worth, Texas. That church no longer exists, but the missionary training program he began does.

My wife, Mary, and I were in that first class, along with two other families. In 1974, the school moved to Bowie, Texas, where it continues today. The invaluable preparation that we received at BBTI was a great help to us, as it has been to many graduates over these thirty-two years. It was a difficult decision in 1999 when we were requested to leave our work in Mexico and return to BBTI to lead the school into the next century. However, the same dream that George Anderson had lived in our hearts too; and we felt the call of God to return.

I’m sure George believed that pastors by the hundreds would send their missionaries to be trained at BBTI and that one day there would be a need for BBTI training camps around the United States and even in foreign countries. Surely everyone would get on board! That, unfortunately, has not happened to the extent that George envisioned. Nevertheless, over the years some pastors have sent their missionaries to BBTI; and the specialized preparation has been a great help to them. We continue to inform God’s servants of what is available to them. We declare without apology that no Baptist missionary should go to the foreign field and attempt to learn a new language and culture without the type of training that we offer. It makes absolutely no sense to us that anyone would attempt to do the most important work in the world without the best possible preparation.

Over the last thirty-two years this specialized training has undergone some changes. A few courses have been eliminated, and others have been added.  The program has been made shorter but more intensive. Still, the basic goal remains the same: train the missionary to learn any language and culture in the world—and learn it very well. We encourage you to visit our website and/or request a free catalog and CD presentation. You will understand better how each course helps the missionary in some definite way. We invite you to share our dream of well-trained missionaries, and to work with us to make this dream a reality.

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Dare to Dream

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Faustino, an Indian from the Tlapaneco tribe located in the mountains of Guerrero, Mexico, had lived outside his village among the Spanish-speaking people for several years. God in His goodness saved this young man, and he attended a Bible institute. During this time, Brother Don Fraser, the founder of the Bearing Precious Seed ministry, challenged the Mexican students to reach those who have never heard the message of salvation in Christ. God gave Faustino a burden for his family and his people and a desire to take the Gospel to them. A young missionary, George Anderson, who was especially interested in reaching tribal people, was invited to go with him. Pastor Paul Henderson, an excellent photographer from Bowie, Texas, was asked to join the group to capture on film the entrance of the Gospel into this remote Indian village. Faustino and the Americans were very well received into the village, along with the message they brought.

George not only made this initial trip, but he also went back on a more permanent basis to minister to these people. He tried to teach them God’s Word in Spanish, but their understanding of this language was very limited. Their language and culture was Tlapaneco. Brother Anderson had graduated from a prominent Baptist college that taught him many helpful things.  None of his courses, however, included how to learn a language. He, like any other moderately intelligent person, could sit in a classroom and be taught Spanish; but he didn’t know how to learn a language.  Of course, these Indian people had no language school, no teachers, and no books. Two things became apparent to this missionary: 1) Spanish was not going to work, and 2) his Bible school and language school had not taught him how to learn a language, let alone a culture.

George thought that surely there must be other Baptist schools that teach missionaries the necessary language learning skills. He inquired and found there were none. Jesus commanded us to take His Gospel to “every creature” and preach “not where Christ was named,” but in practice we Baptists had only been taking the Gospel to the creatures that had language schools. Brother Anderson did learn that there are some non-Baptist groups that train their missionaries to learn languages and cultures.

A plan began to form in his mind, and George dared to dream. He dreamed of a school that could teach Baptist missionaries how to learn languages, especially those without language schools (probably 5,000 languages).  He stepped outside Baptist circles and went to the New Tribes Mission training for two years. With their blessing, he took what they taught him and began the Baptist Bible Translators Institute in September 1973, in the Sunday school classrooms of his home church in Fort Worth, Texas. That church no longer exists, but the missionary training program he began does.

My wife, Mary, and I were in that first class, along with two other families. In 1974, the school moved to Bowie, Texas, where it continues today. The invaluable preparation that we received at BBTI was a great help to us, as it has been to many graduates over these thirty-two years. It was a difficult decision in 1999 when we were requested to leave our work in Mexico and return to BBTI to lead the school into the next century. However, the same dream that George Anderson had lived in our hearts too; and we felt the call of God to return.

I’m sure George believed that pastors by the hundreds would send their missionaries to be trained at BBTI and that one day there would be a need for BBTI training camps around the United States and even in foreign countries. Surely everyone would get on board! That, unfortunately, has not happened to the extent that George envisioned. Nevertheless, over the years some pastors have sent their missionaries to BBTI; and the specialized preparation has been a great help to them. We continue to inform God’s servants of what is available to them. We declare without apology that no Baptist missionary should go to the foreign field and attempt to learn a new language and culture without the type of training that we offer. It makes absolutely no sense to us that anyone would attempt to do the most important work in the world without the best possible preparation.

Over the last thirty-two years this specialized training has undergone some changes. A few courses have been eliminated, and others have been added.  The program has been made shorter but more intensive. Still, the basic goal remains the same: train the missionary to learn any language and culture in the world—and learn it very well. We encourage you to visit our website and/or request a free catalog and CD presentation. You will understand better how each course helps the missionary in some definite way. We invite you to share our dream of well-trained missionaries, and to work with us to make this dream a reality.

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