THE LONG TERM FORMATIVE IMPACT OF YWAM LATVIA DTS UPON THE MISSION ACTIVITIES OF THOSE WHO PARTICIPATE IN THE PROGRAM

Kristina Ece

In this dissertation I argue for evidence for the long term formative impact in terms of convictions and practices for graduates of the training program of Youth With A Mission (YWAM) called Discipleship Training School (DTS). I argue that YWAM brought to Latvia a particular approach to mission. In order to show this, I discussed some understandings about YWAM in general and in Latvia. I also present an overview of the situation of the Church in Latvia to give a proper basis for this research. For the analytical approach I used the methodology of James Wm. McClendon looking at the theological convictions and related practices as represented in the DTS training and explored where these are still evident in the practice today of people who were part of this training program. I also analysed the three key theological convictions identified which are: the conviction of hearing God’s voice, forming a Christ-like character and participating in mission. I describe the research done with the questionnaire I created and the findings and analysis shown in the responses. I have used primarily quantitative research with a survey, but with some opportunity for qualitative information through a deliberately open question. The research showed that there are areas where there is evidence for the long term formative impact of YWAM Latvia DTS training. Those practices can be seen with all three convictions. The research showed also some other areas where the respondents acknowledged that many of them do not follow the practices taught and do not show the desired impact. At the end there are some propositions for further YWAM DTS training in order to strengthen the weak areas of the training.

THE LONG TERM FORMATIVE IMPACT OF YWAM LATVIA DTS UPON THE MISSION ACTIVITIES OF THOSE WHO PARTICIPATE IN THE PROGRAM A dissertation submitted to IBTSC for the degree of MA with the University of Manchester 2015 KRISTINA ECE Word count including footnotes 14 825 Declaration: No portion of the work referred to in the thesis has been submitted in support of an application for another degree or qualification of this or any other university or other institute of learning; (1) Copyright of the text of this thesis rests with the Author. Copies (by any process) either in full, or of extracts, may be made only in accordance with instructions given by the Author and lodged in the Library of IBTSC. Details may be obtained from the Librarian. This page must form part of any such copies made. Further copies (by any process) made in accordance with such instructions may not be made without the permission (in writing) of the Author. (2) The ownership of any intellectual property rights which may be described in this thesis is vested in IBTSC, subject to any prior agreement to the contrary, and may not be made available for use by third parties without the written permission of IBTSC, which will prescribe the terms and conditions of any such agreement. 1 Abstract In this dissertation I argue for evidence for the long term formative impact in terms of convictions and practices for graduates of the training program of Youth With A Mission (YWAM) called Discipleship Training School (DTS). I argue that YWAM brought to Latvia a particular approach to mission. In order to show this, I discussed some understandings about YWAM in general and in Latvia. I also present an overview of the situation of the Church in Latvia to give a proper basis for this research. For the analytical approach I used the methodology of James Wm. McClendon looking at the theological convictions and related practices as represented in the DTS training and explored where these are still evident in the practice today of people who were part of this training program. I also analysed the three key theological convictions identified which are: the conviction of hearing God’s voice, forming a Christ-like character and participating in mission. I describe the research done with the questionnaire I created and the findings and analysis shown in the responses. I have used primarily quantitative research with a survey, but with some opportunity for qualitative information through a deliberately open question. The research showed that there are areas where there is evidence for the long term formative impact of YWAM Latvia DTS training. Those practices can be seen with all three convictions. The research showed also some other areas where the respondents acknowledged that many of them do not follow the practices taught and do not show the desired impact. At the end there are some propositions for further YWAM DTS training in order to strengthen the weak areas of the training. 2 Table of Contents Declaration: .................................................................................................................... 1 Abstract ......................................................................................................................... 1 Research question .......................................................................................................... 5 Introduction .................................................................................................................... 5 Chapter 1 YWAM and Latvia – context ........................................................................ 9 Latvia as a political entity ...................................................................................... 9 Brief historical overview of Church life in Latvia ............................................... 10 YWAM International and YWAM in Latvia – agents of change ........................ 12 YWAM’s distinctive emphasis ............................................................................ 14 YWAM’s approach in the bigger context ............................................................ 15 YWAM’s type of mission .................................................................................... 15 Chapter 2 Identifying convictions – theological analysis ............................................ 17 The methodology of James Wm. McClendon on convictions and practices ....... 17 The nature of the written sources analyzed.......................................................... 19 Theological conviction of hearing God’s voice and practices coming from this conviction ............................................................................................................. 20 Theological conviction of forming a Christ-like character and practices coming from this conviction ............................................................................................. 22 Theological conviction of participation in mission and practices coming from this conviction ...................................................................................................... 25 Chapter 3 Researching formation – empirical research and findings .......................... 29 Research question ................................................................................................ 29 Research methodology ......................................................................................... 29 The sample group ................................................................................................. 29 3 Research area one – Theological conviction of hearing God’s voice and its associated practices: findings and analysis .......................................................... 31 Research area two – Theological conviction of forming a Christ-like character and its associated practices: findings and analysis .............................................. 38 Research area three – Theological conviction of participation in mission and its associated practices: findings and analysis .......................................................... 43 Sample group after DTS training ......................................................................... 48 Chapter 4 Conclusions and implications for future training ........................................ 49 Practices that indicate long term formative impact of YWAM Latvia DTS training ................................................................................................................. 49 Practices that do not indicate any long term formative impact of YWAM Latvia DTS training......................................................................................................... 50 Implications for further DTS training .................................................................. 50 APPENDIX 1 Survey questionnaire ............................................................................ 52 Bibliography ................................................................................................................ 63 Books, journal articles ......................................................................................... 63 Internet resources ................................................................................................. 66 4 The long term formative impact of YWAM Latvia DTS upon the mission activities of those who participate in the program Research question To what extent is there evidence that YWAM Latvia DTS training has a long term formative impact on those who participate in the programme in terms of their ongoing convictions and practices? Introduction In this dissertation I am going to argue that there is evidence of a long term formative impact on the lives of graduates of the training program of Youth With A Mission Latvia called Discipleship Training School.1 YWAM is a ‘nondenominational parachurch organization.’2 YWAM defines itself as an ‘international movement of Christians from many denominations.’3 It was established with the clear understanding that it is a missionary organization ‘dedicated to presenting Jesus personally to this generation’ and ‘to present the whole gospel for the whole person throughout the whole world.’4 As a result it has concentrated more on developing practices rather than theories. YWAM’s roots in the Pentecostal (Assemblies of God) movement may also help explain this emphasis on practice rather than theory. Spittler has remarked, ‘Pentecostals have been better missionaries than theologians.’5 In order to do this research I choose just one training program. YWAM’s foundational program DTS is concerned with training students in knowing God and the character of God, listening to, obeying, and serving God in the area to which each individual is called. I used two foundational documents, DTS Purpose and DTS Curriculum, in my research as the texts for convictions and practices. 1 Hereafter Youth With a Mission will be referred to by their acronym YWAM, and Discipleship Training School as DTS. 2 Robinson, E. B. ‘Youth With A Mission’ in The New International Dictionary of Pentecostal and Charismatic Movements (Grand Rapids, MI: Zondervan, 2002), p. 1223 3 Stier, Jim, Lisa Orvis, and Richlyn Poor, eds. His Kingdom Come: An Integrated Approach to Discipling the Nations and Fulfilling the Great Commission. Seattle, WA: YWAM Publishing, 2008, p. 467 4 Stier, His Kingdom Come, p. 467 5 Spitter, Russel P., ‘Suggested Areas for Further Research in Pentecostalism’ as cited in Bevans, Stephen B., and Roger P. Schroeder. Constants in Context: A Theology of Mission for Today. Maryknoll, NY: Orbis Books, 2004, p. 338 5 In developing my argument of the long term formative impact I proceed as follows. In Chapter One it is important to give an account of why and how YWAM brought its particular approach to mission to Latvia. To do this I discuss YWAM in general and in Latvia. I also present the historical situation of the Church in Latvia to give a proper basis for this research. YWAM has delivered DTS in Latvia since 1993. DTS is the most often run training program by YWAM Latvia. I have led ten DTSs from 1997-2008. My passion throughout the years in YWAM has been to see that our students receive quality training and experience character formation and learn to hear God’s voice and obey it. Other leaders are conducting DTSs now through YWAM Latvia. My motivation for doing this research was to discover if there is a long term formative impact on our students. I wanted to identify the theological convictions at the foundation of DTS and the practices connected with those and then discover whether or not this training has had a long term impact. The emphasis is on missionary preparation through education, formation and convictional transformation. This research deals with Latvia and Latvian students, since this is where the training is held. I have limited my research to documents - the DTS Purpose and DTS Curriculum in order to find the key theological emphasis of DTS training because those define DTS. Those documents were approved by YWAM’s Global Leadership Team (GLT) in 2001. I have concentrated on students who participated in DTS classes from 2001to 2010, that is five to fourteen years ago, because it is possible to ensure that training was done in a similar way. This limitation in time provides the time lapse needed to evaluate the long term formative impact. Another limitation was choosing three key theological convictions from the DTS Purpose and Outcomes. This restriction in number of convictions is due to the limited space allowed for this research. In Chapter Two I describe the methodology I adopted for analysing the source material in order to identify key theological convictions and practices. For the 6 analytical approach I used the methodology of James Wm. McClendon looking at the theological convictions and related practices as represented in DTS training and explored where these are still evident in the current practices of people who were part of this training program. I also analyse the three key theological convictions identified: the conviction of hearing God’s voice, forming a Christ-like character and participation in mission. In Chapter Three I describe the research done with the survey I created and the findings and analysis of the survey results. I have used primarily quantitative research with a survey (see Appendix 1), but with some opportunity for qualitative information through several deliberately open questions. As references I used the work of Cohen, Manion, Morrison,6 and Neuman.7 While I am a participant observer8 in this process, I have tried to be self critical in my analysis. My sample group was Latvian students who have received YWAM DTS training in Latvia during the years 2001-2010. I used 16 questions from three broad categories connected to the convictions taught to find their attitude toward the formative impact of the training. The emphasis of the questions was whether or not respondents still do things in the way they were taught at DTS. Does the way we train people still shape their convictions years later? Do they follow the practices taught in the course or have they developed new practices with their convictions? At the end of each section there was an open question that gave the possibility for more qualitative research. I knew it could be that some of them are no longer active Christians. These open questions gave the possibility to respond if DTS contributed to their inactive status in any way. The participants also were asked about other factors (like growing up in a Christian home or being a first generation Christian). The survey was done in a written format online using Google Forms. To be in touch I used existing online social networks (mainly Facebook and draugiem.lv). In the questionnaire people were asked for consent to use their answers in the research. Their answers are confidential and used in summaries to show trends. 6 Cohen, Louis, Lawrence Manion, and Keith Morrison. Research Methods in Education. 6 edition. London; NY: Routledge, 2007. 7 Neuman, W. Lawrence. Social Research Methods: Qualitative and Quantitative Approaches. 4th edition. Needham Heights, MA: Allyn and Bacon, 2000. 8 Cohen et al., Research Methods in Education, pp. 187, 258 7 In Chapter Four I record the conclusions of the research in order to identify the practices that indicate any long term formative impact on our DTS graduates and to recognize the practices that do not show the desired results. Out of the collected data implications for future training are pointed out. Now I will begin with YWAM, its objectives and Latvian church history. 8 Chapter 1 YWAM and Latvia – context In this Chapter I show that YWAM brought a particular approach to mission to Latvia as a parachurch organization and this is why they are worth studying. I give a brief historical overview of Latvia and church life in Latvia in order to show that Latvia is a country in which historically there has been little organized, directed emphasis on evangelical mission and discipleship. I also introduce YWAM International and its beginnings as well as YWAM Latvia and its beginnings because YWAM brought this kind of emphasis on evangelical mission and discipleship to Latvia, particularly in relation to young people. I then give a deeper understanding of some current key theological issues of mission as YWAM and DTS are concerned with missionary training. I also introduce YWAM’s training program, DTS and its guiding documents since those define the particular way training and ministry are done in YWAM. Latvia as a political entity Latvia is a country of around 2 million people9 living on the eastern shore of the Baltic Sea. Latvia is a country which has had a mixed religious history and one in which, for a variety of reasons, the emphasis on evangelical mission and discipleship has been limited. Latvia has only been an independent nation for 44 years, in spite of the fact that its known written history goes back to the early 11th century. The first independence was for twenty years – from 192010 (de facto since 191811), when the Soviet Russia signed a peace agreement with Latvia, until 1940 when the Soviet Union occupied Latvia.12 Then after 50 years of occupation, Latvia regained its independence in 1991.13 Because of this situation Kr mi a-Ko kova and Mis ne state that ‘for most of historical time Latvian people have not had the possibility to define 9 Central Statistical Bureau of Latvia, http://www.csb.gov.lv/statistikas-temas/iedzivotaji-galvenieraditaji-30260.html, accessed December 8, 2014 10 Balodis, Agnis. Latvijas un latviešu tautas vesture [History of Latvia and Latvian People]. R ga, Latvija: Neatkar g te tra ‘Kabata’ gr matu apg ds, 1991, pp. 191, 199 11 Balodis, History of Latvia, p. 176 12 Balodis, History of Latvia, p. 281 13 Jundzis, T lavs. ‘Latvijas neatkar bas atg šana [Regaining of Latvian Independence]’, in Stradi š, J. (ed.), Latvieši un Latvija: akad miskie raksti. III s jums ‘Atjaunot Latvijas valsts’. [Latvians and Latvia: Academic Papers. Volume III ‘The Restored Latvian State’] (R ga, Latvija: Latvijas Zin t u akad mija, 2013), pp. 33-68 9 their religious life themselves. That applies to creating laws and institutions for it and to the forms of religious practices that were adapted to local needs and interests’.14 In the last 100 years the territory of Latvia has had different political forms – part of the Russian Empire, independent state, part of the Soviet Union, part of the German Third Reich,15 again part of the USSR for the last 50 years and today an independent state. It is possible to argue that during different periods the Church was in various situations and political and historical situations did not allow for free expression of the Church, especially in the area of evangelical missionary activity and discipleship. As will be seen from the historical evidence only during the first Latvian independence was there training available for those who wanted to serve in mission work or discipling people. This task was not easy since Latvian society was still forming at that time. Brief historical overview of Church life in Latvia As stated above, difficult political situations led to complications in Latvian Church life where there was little possibility for active discipleship and participation in mission. At the beginning of the 20th century the census gives the following statistics of people living in the territory of Latvia: 59% Lutherans; 20% Roman Catholic; 9% Orthodox; 7% Judaists; 4% Old Believers; 1% others.16 The majority of Lutheran pastors were German,17 most Roman Catholic priests were Polish or Lithuanian,18 and Orthodox priests were Russian.19 That created tensions in the Latvian Church. In the 14 Kr mi a-Ko kova, Solveiga, and Agita Mis ne. ‘Reli ijas un gar g s kust bas Latvij [Religions and Spiritual Movements in Latvia]’ in Stradi š, J. (ed.) Latvieši un Latvija: akad miskie raksti. IV s jums ‘Latvijas kult ra, izgl t ba, zin tne’. [Latvians and Latvia: Academic Papers. Volume IV ‘Culture, Education, Science of Latvia’] (R ga, Latvija: Latvijas Zin t u akad mija, 2013), pp. 39-64, my translation 15 Balodis, Latvian History, p. 305 16 B rzi š, Valdis, ed. 20. gadsimta Latvijas v sture. I: Latvija no gadsimta s kuma l dz neatkar bas pasludin šanai. 1900 - 1918. [The 20th Century History of Latvia. I: Latvia from Beginning of the Century to the Proclamation of Independence. 1900-1918.]. R ga, Latvija: Latvijas v stures instit ta apg ds, 2000, p. 165 17 Adamovi s, Ludvigs. ‘Latvieši un eva lisk bazn ca [Latvians and Evangelical Church]’, in Gr nberga, H. and Auns, M. (eds.), Latvieši: XX gadsimta 20.-30. gadu autoru rakstu kr jums [Article Collection of Authors of 20s - 30s of XX Century], (R ga, Latvija: V. Beloko a izdevniec ba), 2003, pp. 152-82 18 B rzi š, History of Latvia I, p. 169 19 B rzi š, History of Latvia I, p. 171 10 sources available to me I have found no mention of an emphasis on discipleship in these main denominations. During the first independent state the Church situation in Latvia improved, with more Latvians being trained as pastors. Baptists and Pentecostals were recognized as denominations. The Church in general experienced freedom of worship and there were certain forms of discipleship like Sunday schools for children, youth groups, and lady’s committees.20 During this period of time it was a possibility to develop mission thinking. The Latvian Lutheran Church established successful mission in India with churches sending financial support for this work.21 Tervits mentions that Baptists in their beginnings were the ones looking for more spiritual things and discipleship.22 Thus Baptist churches, even before independence, had a vision for mission. Randall notes that Freijs founded a missionary society.23 It is also noteworthy to mention William Fetler who organized a Mission and Bible school in Riga.24 Even then, however, Bir elis called Latvian society a ‘congregation outside the church’, meaning that people called themselves believers, but were not active in practicing religion.25 The political situation changed for the worse and restrictions to the Church during Soviet times stopped all possible notions of evangelical mission and discipleship was very limited. The Soviet regime with its completely atheistic worldview gave an additional challenge to the Church. It established obstacles for training new pastors. Children and youth ministry in churches were forbidden. The churches were taxed heavily.26 Beginning in 1976 religious activities in Latvia were regulated by Regulations on Religious Associations in Latvian SSR.27 20 One example comes from unpublished manuscript of Lutheran Pastor Valters. Valters, Teodors. ‘Manas dz ves g juma atmi as [Memories of My Life].’ Unpublished manuscript. R ga, Latvija, 2003, pp. 65-66 21 Rubenis, Ilm rs. Mision rs Roberts Feldmanis[Missionary Roberts Feldmanis]. R ga, Latvija: Luterisma mantojuma fonds, 2007, pp. 42-43 22 Tervits, J nis. Latvijas Baptistu v sture: faktu moza ka [History of Latvian Baptists: Mosaic of Facts]. R ga, Latvija: Latvijas Baptistu draudžu savien ba, 1999, pp. 37-39 23 Randall, Ian M. Communities of Conviction: Baptist Beginnings in Europe. Schwarzenfeld, Germany: Neufeld Verlag, 2009, pp. 106-107 24 Tervits, History of Latvian Baptists, p. 114 25 Bir elis, J nis. Ko Bazn ca gaida no draudzes locek iem? [What Is The Church Expecting From Its Members?]. R ga, Latvija: Author’s Publication, 1940, pp. 7, 14-15, 19-20 26 Balodis, Latvian History, p. 369 27 Nolikums par reli iskaj m apvien b m Latvijas Padomju Soci listikaj Republik = ! " #$ [Regulations 11 Religious organizations were restricted in many ways – congregations had no property rights to church buildings;28 the only place for worship was the building given to the church by the government. In some cases this was the original building that was given back.29 The regulations also stated, that it was forbidden to organize special prayer and other meetings for children, youth and women, also to have meetings, groups, coteries and bands for corporate Bible and faith study, literature, crafts and work.30 All of this restricted church life to Sunday service only. It was very difficult to talk about discipleship or mission at that time. These regulations contributed to current passivity of Church life. More than one generation has been affected by this. Of course, there were a few congregations and pastors who broke this law, and had secret meetings,31 but those were exceptions, not the rule. Due to Soviet era restrictions continuing over time (and possibly other reasons) most believers did not experience discipleship and mission the way YWAM offers during its DTS training. YWAM International and YWAM in Latvia – agents of change As discussed in the previous section, during the Soviet era the restrictions on churches were very heavy. When the dissolution of the Soviet Union happened, churches started to experience freedom. Because of isolation, a lack of pastors and many years of being in a defensive mode, a lot of Latvian churches experienced difficulties during this change. YWAM was one of the mission movements that came to Latvia in the 1990s. YWAM brought a particular approach of evangelism and discipleship, especially to the young people. Therefore it is important to understand some of the history and basic values of YWAM. YWAM was established by an American Assemblies of God minister Loren Cunningham in December 1960. In 1956 while Cunningham was on singing tour in the Bahamas he saw a vision or a mental movie of young people as waves covering all on Religious Associations in Latvian Soviet Socialist Republic]. R ga, Latvijas PSR: % & ‘' ’ ", 1976. 28 Regulations, points 25-26, p. 5 29 Regulations, points 16.2 and 16.3, p. 4 30 Regulations, point 16.6, p 4 (author’s translation) 31 For example Pastor Feldmanis in Mežaparks church, as recorded in Rubenis, Missionary R. Feldmanis, pp. 127-128, or eccumenical group established by Sandrs R ga, see Z re, Aija. ‘No Dieva es neatteicos un draugus nenodevu... [I Did not Denounce God and Did not Betray Friends...] Interview with Sandrs R ga.’ Sv tdienas R ts [Sunday Morning], 30 April 1989, No 2 (1021), p. 5 12 continents.32 Cunningham was convinced that youthful energy resources were wasted so he started to offer short term mission opportunities. Traditionally churches and denominations in the USA (and Europe) required many years of schooling before missionary service.33 YWAM recruits young people, most of whom have no university education, including non-Westerners. Over the years it has grown to become one of the largest Christian movements in the world.34 Currently YWAM serves in more than 1,100 locations in over 180 countries with a staff of over 18,000.35 After a few years of ministry, Cunningham noticed that many young people who were serving with YWAM had no ‘rich childhood of teaching and example’ in spiritual things36. Therefore he started to think of developing a school. The school was called School of Evangelism and was first held in Switzerland in 1969.37 In the mid-1970s School of Evangelism was replaced by DTS as an entry course for all YWAM staff.38 DTS ‘would focus on biblical foundations and character development as well as missions.’39 Darlene Cunningham (co-founder of YWAM) said that ‘the original purpose for DTS was to make missionaries. Part of the goal was to have a cross-cultural experience.40 YWAM runs many other training programs, but for this research I focus only on DTS, since that is a foundational program for YWAM as well as being often run in YWAM Latvia. The first full time DTS training program in Latvia was in the summer of 1993.41 Since that time annually and in some years even twice, YWAM Latvia has run this foundational training.42 32 Robinson, Youth With A Mission, p. 1223; Cunningham, Loren, and Janice Rogers, Is That Really You, God?: Hearing the Voice of God. 2nd ed. YWAM Publishing, 2001, p. 32 33 Cunningham, Rogers, Is That Really You, God?, p. 45 34 Buenting, Debra. ‘Youth With A Mission and the Great Reversal’ in Stier, J. et al His Kingdom Come: An Integrated Approach to Discipling the Nations and Fulfilling the Great Commission (Seattle, WA: YWAM Publishing, 2008), pp. 147-166 35 YWAM. About YWAM. http://www.ywam.org/about-us/, accessed December 9, 2014 36 Cunningham, Rogers, Is That Really You, God?, p. 95 37 Cunningham, Rogers, Is That Really You, God?, pp. 100, 109 38 Buenting, YWAM and the Great Reversal, p. 153 39 YWAM. YWAM History. http://www.ywam.org/about-us/history/, accessed December 9, 2014 40 YWAM Knowledge Base. www.ywamkb.net/kb/index.php/Purpose_of_a_DTS, accessed December 9, 2015 41 Ecis, Kristina. ‘Missions In and From Latvia, Particularly Youth With A Mission During 1988-2008’. Unpublished BA Thesis, University of the Nations, 2009, p. 73 42 Ecis, Missions In and From Latvia, p. 74 13 YWAM’s distinctive emphasis In order to see YWAM’s distinctive emphasis it is important to note the YWAM document that defines the whole YWAM community called ‘YWAM Foundational Values.’43 This document is the expression of our basic beliefs coupled with specific directives given by God since YWAM’s beginning in 1960. ... Some are common to all Christians everywhere, others are distinctive to YWAM. ... The combination of these beliefs and values make up the unique family characteristics of YWAM – our ‘DNA’.44 The current edition of the Foundational Values has been approved by the GLT in August 2003 and updated in 2011.45 Foundational Values expresses the essence of who YWAM is, and therefore those values should be present, modelled and taught in DTS as well. YWAM operates in three areas of ministry – evangelism, training and mercy ministry.46 These three emphases were brought to Latvia. Previously it was argued that YWAM made it possible for young people to participate in mission work. YWAM in Latvia did not only that that but gave particular emphasis on discipleship missing during the Soviet years. The most central activity in training YWAM missionaries is DTS. Therefore it is important to see that this program has brought a particular emphasis on evangelism and discipleship into the Latvian context. The first two DTSs were held in 1975 in New Jersey, USA and New Zealand.47 Over the years the Curriculum48 changed slightly, but this training continues its emphasis on evangelism and discipleship which was not done previously in Latvia. That is why it is important to consider its actual impact as far as can be discerned. 43 YWAM. ‘YWAM Foundational Values’, http://www.ywam.org/about-us/values/, accessed December 12, 2014 44 YWAM. ‘YWAM Foundational Values’ 45 YWAM. The Foundational YWAM Values. Norway: YWAM Norway’s Publishing Team, 2013, p. 29 46 YWAM. YWAM Ministries. http://www.ywam.org/about-us/ministries/, accessed January 24, 2015 47 Taylor, Andrew J. Being a Disciple: An Empirical Study of Discipleship Training Schools in YWAM England. Diss. University of London, 2010, p. 9 48 YWAM Knowledge Base. http://www.ywamkb.net/kb/DTS_Curriculum, accessed December 11, 2014 14 YWAM’s approach in the bigger context Christian mission over the years has gone through different types of definition concerning what it is,49 even till the stage that in the 1970s some were calling for a moratorium on mission and missionaries.50 In the 21st century mission again has become an important part of the understanding of God’s work in this world and the involvement of the Body of Christ in it. Bevans and Schroeder state that one facet of Christian mission today is witness and proclamation. With witness they mean individuals and communities ‘living their lives in the light of ... faith’ and by proclamation – proclamation is about Jesus Christ.51 It is also liturgy and prayer as prophetic dialogue,52 being concerned about justice and peace and reconciliation issues.53 I want to argue that many of these themes can be seen in the DTS Purpose and Curriculum, some of those are formulated differently, using different language. DTS training is part of the overall mission effort. One of the hoped for outcomes of DTS is ‘to further equip each one... strengthening a commitment to reach the lost, especially the unreached, to care for the poor, and to influence all areas of society.’54 YWAM has always wanted to know God and follow God’s guidance. It can be said that YWAM wants to be and is part of the missio Dei, ‘that is, God’s self revelation as the One who loves the world, God’s involvement in and with the world, the nature and activity of God, which embraces both the church and the world, and in which the church is privileged to participate.’55 YWAM’s type of mission There are several documents that help explain the DTS training process and also express YWAM convictions and associated practices. A document called DTS Guidelines defines the process of the essentials for every DTS, like ‘Full Learning 49 There are excellent resources on history and concepts of Christian mission, for example Neill, Stephen. A History of Christian Missions: Second Edition (History of the Church), Owen Chadwick (ed.). Revised. Penguin Books, 1991; Bevans, Schroeder. Constants in Context; Bosch, David Jacobus. Transforming Mission: Paradigm Shifts in Theology of Mission. Sixteenth printing, August 2011. Maryknoll, NY: Orbis Books, 1991 and many others. 50 Bevans, Schroeder, Constants in Context, p. 262 51 Bevans, Schroeder, Constants in Context, pp. 353-354, 360-361 52 Bevans, Schroeder, Constants in Context, pp. 361-368 53 Bevans, Schroeder, Constants in Context, pp. 369-375, 389-394 54 International DTS Centre. ‘Purpose and Outcomes of DTS’, 2001. http://ywamdtscentre.com/dts/index.htm, accessed December 11, 2014 55 Bosch, Tranforming Mission, p. 10 15 Week’, regular one-on-one meetings with staff for discipleship and accountability, ‘Field Assignment/Outreach’, ‘live/learn environment’, qualifications for leaders, staff and teachers.56 These are more concepts than a rigid schedule of how each DTS will operate. DTS is a residential training program that consists of two parts. The first part is a lecture phase consisting of 11-12 weeks. It is based on a modular approach to education57 where visiting speakers spend a full week on the topic of their expertise according to the topics outlined in the DTS Curriculum. A typical week of a DTS lecture phase would consist of 16 hours of lectures; 3 hours of intercession; 3 hours of worship; up to 3 hours of small groups; up to 5 hours of practical work; 1 hour oneon-one; ministry times (evangelism or mercy ministry); personal time with God; personal study time; preparation for outreach; informal educational times through relationship building between students and staff in a live-learn environment.58 There are a total of 50 hours in this full learning week made up of intentional learning activities.59 The lecture phase is followed by 8-12 weeks of outreach where students are sent in teams for evangelism, training and mercy ministry in cross-cultural settings.60 Due to the limits of this research I choose only three theological emphases of the training. Even though the emphases I choose may sound so broad that it would be too hard a task to argue that these came from the DTS training course and not from the church community or other source, the research concerns the particular way YWAM holds these convictions and the practices are practices done in the way YWAM emphasises. Therefore it is possible to ask specifically about training they received in these areas. 56 YWAM. ‘DTS Guidelines’, 2001. http://ywamdtscentre.com/dts/guidelines.htm, accessed December 12, 2014 57 Bishop, Camille F., Thomas A Bloomer, et al., eds. University of the Nations Catalogue 2014-2016. University of the Nations, 2013, pp. 12-13 58 The live-learn philosophy is based on the idea of establishing a community where students, staff and teachers live, eat, and study in close proximity for maximized learning opportunities. Learning takes place best in the context of relationship. Therefore there is a strong emphasis on building right relationships among students and staff. Bishop, Bloomer et al, UofN Catalogue 2014-2016, p. 12 59 YWAM. ‘Full Learning Week Policy & Procedure’, 2002. http://ywamdtscentre.com/dts/policies/week.htm, accessed December 13, 2014 60 Bishop, Bloomer et al, UofN Catalogue 2014-2016, p. 158 16 Chapter 2 Identifying convictions – theological analysis In the previous chapter I argued for the importance of DTS in YWAM mission activities in Latvia and why they are worth studying. In this chapter I argue that it is possible to discern three specific theological convictions and practices which are encouraged by the training. I explain the value of the language of convictions and practices in relation to the work of the Baptist theologian James Wm. McClendon. I acknowledge the nature of the written sources that I analysed and why they are important. Lastly in this chapter I have done the theological analysis of DTS convictions and practices. The methodology of James Wm. McClendon on convictions and practices James Wm. McClendon, Jr. is one of the most important Baptist theologians of the twentieth century. Parushev notes that McClendon’s work ‘Biography as Theology’ establishes a non-foundational convictional way of doing theology from a baptistic perspective.61 McClendon states that convictions are the gutsy beliefs that a person lives out. He states that in failing to live those out one feels as if betraying oneself. Convictions are commonly shared and communities are formed by those convictions.62 McClendon and Smith give a definition of convictions: A conviction (as we use the term) means a persistent belief such that if X (a person or a community) has a conviction, it will not easily be relinquished, and it cannot be relinquished without making X a significantly different person or community than before.63 Convictions make people what they are. To change convictions involves a change in character. This is part of what DTS aims – formation of a person’s character; this would mean a change of some convictions and new practices associated with that new conviction. McClendon also talks about the Christian faith lived out. Life (practice) tests and verifies faith (convictions).64 61 Parushev, Parush R., ‘Some Reflections on McClendon’s Theological Project’. Journal of European Baptist Studies, Vol. 14, No. 2 (2014), pp. 5-12 62 McClendon, James William, Jr. Systematic Theology, Vol. 1: Ethics. 2nd edition. Nashville, TN: Abingdon Press, 2002, pp. 22-23, 26 63 McClendon, James William, Jr, and James M. Smith. Convictions: Defusing Religious Relativism. Eugene, OR: Wipf & Stock Pub, 1994, p. 5 64 McClendon, Ethics, pp. 119-120 17 For McClendon it is important not just to identify the convictions of a certain community (church) and to find people who actually practice those convictions, but also to see how this approach can confront ‘today’s church with a proposal to revise its convictions’.65 Some of ideas McClendon uses to describe this approach are that it should be contextual, narrative-based and self-involving.66 This is an approach for exploration that helped me discover the convictions YWAM holds and practices associated with them. When exploring the source material theologically, I kept in mind the context of YWAM Latvia. Also the concept of a narrative-base is important for this exploration, since most of YWAM’s ethos is narrative based, and not merely show in official documents. McClendon also notes ‘that in convictional work, selfinvolvement is natural and appropriate.’67 Therefore my involvement in this research is justifiable. Parushev uses McClendon’s ideas when describing the coherence of a set of convictions commonly held by a community and sustenance of those convictions through the practices of communal life.68 McClendon talks about church as a community of believers to whom one can apply the method of convictions and practices. In a formal sense YWAM is not a church, but a movement of believers. YWAM is called to commit to the church in its local nurturing expression,69 so most YWAM staff are members of local churches. In this sense McClendon’s approach might experience some difficulties. At the same time YWAM is a particular community with its own set of convictions, practices, narrative and context, therefore it is possible to use McClendon’s approach for theological exploration. In looking at YWAM DTS training therefore, I also look at the convictions that are laid out in the DTS Purpose and DTS Curriculum and then identify practices that are connected with the corresponding convictions. 65 McClendon, Ethics, p. 34 McClendon, Ethics, pp. 34-39 67 McClendon, Ethics, p. 39 68 Parushev, Parush R. ‘Doing Theology in a Baptist Way’, in Teun van der Leer, ed., Doing Theology in a Baptist Way: the Plenary Papers Collection of the Symposium. Amsterdam: Vrije Universiteit, 2009, pp. 1-30 69 YWAM, Foundational Values, www.ywam.org/about-us/values, accessed April 27, 2015 66 18 The nature of the written sources analyzed Especially in the early years YWAM was a more oral culture and the key concepts were transferred in the process of discipleship from school leader to staff and from staff to students. The number of DTSs was growing and due to the high turnover of DTS staff there was a need to have more written material to preserve the original DTS ideas. Also some school leaders and staff had lost the meaning of key phrases in the original curriculum, as well as needed help in more detail with curriculum design.70 In 1998 the process of clarification of the Curriculum was started by DTS Centre Leadership Team and the GLT. 71 The new (clarified) DTS Curriculum was approved by YWAM’s GLT on August 25, 2001 along with the DTS Purpose and DTS Guidelines.72 These documents are the foundation for this research and are explored in the following chapter. Today YWAM runs DTSs in 580 locations in 160 nations around the world in about 97 languages.73 Even though DTS in different countries and cultures can look different, all schools are expected to apply concepts outlined in the DTS Curriculum to ensure that the world-wide YWAM movement keeps its integrity. This is the reason these documents are foundational for DTS training in Latvia. This is also why these documents are studied in this research. DTS Purpose74 is a short document that states the purposes (in five points) and outcomes (in twelve points). DTS Curriculum is a longer document consisting of six categories and a note about Curriculum Design. Each category has four sections: Integrated summary statements; Concepts to understand; Attitudes to nurture and Activities to do that give a clearer structure of how each particular DTS could be run. What then are the key convictions found in the DTS Purpose and DTS Curriculum that are operative in YWAM Latvia DTS training and what are the practices connected with those convictions? 70 YWAM, ‘Why the Need for Clarification?’, http://ywamdtscentre.com/dts/curriculum/clarification.htm, accessed December 11, 2014 71 YWAM, DTS Curriculum, 2001. http://ywamdtscentre.com/dts/curriculum.htm, accessed December 11, 2014 72 YWAM, DTS Curriculum 73 Bishop, Camille F., Thomas A Bloomer, et. al., eds. UofN Catalogue, p. 1 74 YWAM, DTS Purpose, 2001. http://ywamdtscentre.com/dts/index.htm, accessed May 11, 2015 19 Theological conviction of hearing God’s voice and practices coming from this conviction One of the theological convictions which is clearly represented in the material is the conviction of Hearing God’s Voice. One of the purposes of DTS is ‘to gather and challenge people to worship, listen to and obey God,’ and ‘DTS aims to graduate students who listen to and obey God as the result of God’s enabling Grace.’75 ‘DTS affirms that God seeks to make himself known to all people. DTS recognizes that God desires to have a relationship with people and share his heart with them.’76 This is the first conviction – God wants to be known, he wants to communicate, therefore all his children can hear his voice. This is the first part of the YWAM motto ‘To Know God and Make Him Known.’77 You can know someone only if you build relationships, talk with and listen to that person. God speaks personally and clearly to people through a variety of ways. YWAM’s founder Cunningham in the last chapter of his book78 gives 12 points with biblical references on ‘hearing God’s voice.’ This personal guidance must always be consistent with the Bible.79 YWAM’s conviction is that hearing God’s voice and getting His guidance is not complicated. Every believer can and should hear the voice of God. It is the centrality which YWAM gives to this subject and the explicit emphasis on teaching which forefronts it in a way that may not be apparent in many other Latvian churches. Therefore DTS teaches several practices connected with this conviction that help people grow in hearing God’s voice. Intercession One practice in DTS (and YWAM in general) connected with hearing God’s voice is doing intercession following the Principles for Effective Intercession by Joy Dawson.80 Intercession involves ‘interaction between people and God and furthers God’s purposes in people, place and circumstance.’81 Even when the intercession 75 YWAM, DTS Purpose YWAM, DTS Curriculum, category I 77 www.ywam.org 78 Cunningham, Rogers, Is That Really You, God?, pp. 200-203. It is also used as an internal document and is available on request from me. 79 YWAM, DTS Curriculum, category I 80 Dawson, Joy. Intercession, Thrilling and Fulfilling. Seattle, WA: YWAM Publishing, 1997, pp. 7478. It is also used as an internal document and is available on request from me. Dawson is a Bible teacher from New Zealand who has been influential in setting some of YWAM foundational teachings. 81 YWAM, DTS Curriculum, category II 76 20 topic is given to students they are still expected to ‘wait before God in silent expectancy, listening for His direction.’82 This could be intercession for different nations, or different spheres of society or other areas of concern. Most often it is intercession for different nations because of the conviction of participation in mission and faith that God loves all people.83 This intercession ‘has a transforming impact on what is prayed for as well as the one praying.’84 Students are being taught that because they can hear God’s voice, this becomes an interactive process, where they can intercede more effectively, therefore the students can see how this practice is related to the conviction of hearing God’s voice. Reading Scripture Another practice related to hearing God’s voice is reading the Scripture. Students are encouraged to spend time with God reading, studying, meditating and applying his Word, the Bible. ‘Holy Spirit is the teacher and revealer of God’s truth.’85 In all reading students are taught to ask for a word from God personally and for the whole community. The emphasis is not just on reading the Scripture but hearing God’s voice through it. Students are taught that since they can hear God’s voice they can read and understand the Bible more effectively therefore they see how this practice is related to the conviction of hearing God’s voice. When students have gotten God’s word for the whole community it is brought to the leadership of the school for discernment and confirmation. They also are taught the ‘Wise Men Principle’ from the 12 points mentioned above, which teach that God often uses ‘two or more spiritually sensitive people to confirm what he is telling’ them.86 YWAM’s way here is not to invent something completely new, but strengthen the students and help them to develop healthy habits of hearing God’s voice. Private time with God In the DTS schedule there is planned activity for private time with God – Quiet Time or Power Time. It helps students to form a daily lifestyle, where there is time for personal devotions. Students are encouraged to ‘actively listen to God and obey 82 Dawson, Intercession, p. 77 John 3:16 84 YWAM, DTS Curriculum, category II 85 YWAM, DTS Curriculum, category I 86 Cunningham, Rogers, Is That Really You, God?, p. 202 83 21 him.’87 The goal is not just spending time with God, but really hearing from God what he wants to say and then being obedient. During the outreach phase the private time with God is not specifically scheduled therefore students can start to feel the pressures of everyday life and test if they have formed the habit of spending time with God. Students are taught that because they can hear God’s voice they can spend time with God and develop a deeper relationship with Him. This practice can be seen as a part of general Church teaching, but DTS reinforces it, giving specific ways to do it (the 12 points) and helps students to make it a life practice. Preparing for ministry times In his book Cunningham explains how he learned to hear God’s voice in order to understand how to order speakers for a certain conference he was holding.88 When preparing for ministry times students are asked to pray and hear from God what they are supposed to do during that time. That would include understanding of what will be in the program and who will do those different items. That would also include leading worship and choosing songs or other worship activities in cooperation with the work of the Holy Spirit.89 The understanding is that God’s revelation is direct here and now therefore there is direct cooperation with God. This far I have argued that one of the theological convictions which is clearly represented in the material is the conviction of hearing God’s voice. Given the significance of this conviction in the teaching it is one of the areas concerning which I sought to discover the long term impact of the training as is discussed in the next chapter. Theological conviction of forming a Christ-like character and practices coming from this conviction The second conviction I want to identify is the importance given to forming a Christlike character. The DTS purpose is to inspire and cultivate growth in one’s relationship with God resulting in a Christ like character, which is based on a solid Biblical foundation, the work 87 YWAM, DTS Curriculum, Category I Cunningham, Rogers, Is That Really You, God?, pp. 84-85 89 YWAM, DTS Curriculum, Category IV 88 22 of the Holy Spirit and the personal application of Biblical truth, especially concerning God’s Character, the Cross and empowering Grace.90 Becoming more like Jesus is understood by the way a person relates to God and to people. The Bible tells us about Jesus who came to live among people and showed the Father to them. The Bible is our primary standard for living.91 Therefore reading the Bible becomes a practice not only to hear God’s voice, but also to help develop a godly Christ-like character. A Christ-like character means that people ‘live and work in a way that honors and glorifies God.’92 This conviction would include both understandings of Christ – earthly Jesus (narrative approach of the story of Jesus) and the exalted one, looking at biblical principles. Christ-like also means development of godly qualities that are added to faith: moral excellence, knowledge, self-control, perseverance, godliness, brotherly kindness and love.93 These are expressed in the following associated practices. Fear of the Lord Joy Dawson has been instrumental in bringing this practice of fear of the Lord into YWAM life. Dawson states that fear of the Lord is not being afraid of God, but is hating sin the way God hates it and deep respect and understanding of God’s holiness.94 The practice of the fear of the Lord is ‘evidenced in our lives by instant, joyful and whole obedience to God.’95 In order to understand the exalted Christ the Bible and the Holy Spirit play primary roles.96 In the fear of the Lord the students learn and practice recognizing and choosing to resist temptation to sin.97 Sin is such a general word, and each student coming from their own church tradition may have a somewhat different definition of sin. Therefore the YWAM definition is quite broad: ‘Disobeying God's commandments is sin.’98 In everyday DTS training this practice would be expressed during personal time with God, during worship or intercession and during all other activities of the training program. The practice of fearing the Lord helps DTS students to grow in a Christ-like character. 90 YWAM, DTS Purpose YWAM, DTS Curriculum, Category I 92 YWAM, DTS Curriculum, Category II 93 Bishop, Bloomer et al., UofN Catalogue 2014-2016, p. 11, taken from 2 Peter 1:5-8. 94 Dawson, Joy. Intimate Friendship with God: Through Understanding the Fear of the Lord. Grand Rapids, MI: Chosen Books, 1998, pp. 17, 20; YWAM, DTS Curriculum, Category III 95 Dawson, Intimate Friendship with God, p. 23 96 YWAM, DTS Curriculum, Category IV 97 YWAM, DTS Curriculum, Category IV 98 YWAM, DTS Curriculum, Category III 91 23 Bearing fruit of the Spirit ‘DTS makes room for the Holy Spirit to work in and through people.’99 A Christ-like character also is understood as bearing the fruit of the Spirit (Gal. 5:22). God desires every believer to live a holy life. During DTS students are encouraged to rely on the Holy Spirit to make choices in their daily life that produce and demonstrate the fruit of the Spirit, like love, joy, peace, patience. This practice is easily seen and tested in the live-learn environment, where different characters, live experiences and preferences of people meet and they need to grow past their differences to accept each other. The practice of growth in bearing fruit of the Spirit helps students to grow more like Christ. This practice is closely connected with the next. Forgiving and relinquishing rights ‘Forgiveness and relinquishing rights are keys to living a Christ-like life.’100 Students in their growth sometimes make mistakes and sometimes sin. Therefore they are taught that they need to forgive each other and ask forgiveness from God in order to restore broken relationships. Students are encouraged to look at Jesus and the rights he surrendered, e.g. rights to a normal birth, marriage, money, a good reputation and other things. Relinquishing rights means to give up to the Lord personal rights (like ‘rights to have a family, things, freedom and many other basic blessings’) ‘for His sake and the sake of the gospel.’101 Giving up something is only when/if students hear so from God. There is a leadership dimension to this teaching, but only in a way that leaders demonstrate giving up rights with their model, e.g. students are not forced to give financially if there is an offering taken or help others outside structured learning activities. During DTS students are taught not to hold onto things tightly but be open to the Lord’s guidance in giving – of time, finances, talents, helping others. In this way this practice strengthens growing a Christ-like character. Relationships with others During DTS training students are encouraged to seek to relate to people as Jesus did.102 Students are encouraged to build and maintain good relationships with their 99 YWAM, DTS Curriculum, Category IV YWAM, DTS Curriculum, Category IV 101 Cunningham, Loren, and Janice Rogers. Making Jesus Lord: The Dynamic Power of Laying Down Your Rights. Seattle, WA: YWAM Publishing, 1988, pp. 16, 18-20. The whole book explores this concept. 102 YWAM, DTS Curriculum, Category III 100 24 peers, staff and friends back home. That includes non-Christian friends, who should not be looked upon as a ‘mission project’ but to show love and care as Jesus did when he was on earth.103 In order to build Christ-like characters students are challenged to practice godly, healthy relationships that are ‘mutually submissive, pure, honouring, loving, respectful, humble, interdependent, etc.’104 Stewardship In the conviction of developing Christ-like characters students are taught and challenged to practice being good stewards. Stewardship in a person’s life in the DTS context can be understood in a few categories, like stewardship of self (personal health, making responsible choices, value of rest, finances, time), stewardship toward others (relationships, value of work, generosity, hospitality) and stewardship toward the wider world (environment around us).105 Many of these practices are not unique to YWAM, but YWAM puts great emphasis on these practices in the ways described above in association with the formation of a Christ-like character. I want to argue furthermore that when the DTS program emphasises convictions and practices that are part of general Church teaching, it stimulates the long term formative impact on graduates. This is the second area I included in my research in order to try and identify the long term formative impact of the teaching given by asking the alumni questions regarding their practices connected with the conviction of forming a Christ-like character. Theological conviction of participation in mission and practices coming from this conviction DTS is not only training for character formation of Christians but also missionary preparation. Therefore another of the theological convictions which is clearly represented in the material is the conviction of participation in mission. The purpose is also: 103 For example Jesus and the disciples (John 15:15); Jesus and Lazarus, Martha and Mary (John 11); Jesus and Zaccheus (Luke 19) and many other examples. 104 YWAM, DTS Curriculum, Category IV 105 YWAM, DTS Curriculum, Category II 25 to further equip each one to serve God's purposes either in or outside of YWAM Family of Ministries, strengthening a commitment to reach the lost, especially the unreached, to care for the poor, and to influence all areas of society.106 During the training students learn how to share the Gospel and the goal is that they are committed in their life to be involved in some way with God’s work in the areas described above. The DTS understanding is that ‘God pursues the lost and desires all to be saved through Jesus Christ.’107 This is the second part of YWAM motto ‘... and to Make Him Known.’108 The conviction of practicing mission comes with an understanding that even ‘one person can make a Kingdom difference in any people group, place or sphere of society.’109 ‘God calls all believers in “full-time service” into any realm of society.’110 Therefore mission participation will look different for each person and there are different practices taught in DTS. Demonstrate God’s mercy This practice flows out of the conviction of participation in mission, but also from listening to God’s voice and responding. It also comes from growing more like Christ. The general calling for all believers is to demonstrate God’s mercy and compassion to those in need.111 God’s mercy could be demonstrated in different ways – playing with kids, helping the elderly, feeding the hungry, doing practical things to help. During DTS students have multiple possibilities to demonstrate God’s mercy. For example they go to senior group homes to spend time with the elderly. They stack wood for families who need this help. They bring food bags to families with many kids. This way they are trained to seek ways to help people around them after they finish DTS, in order to demonstrate the Kingdom of God. Care for unreached Only God knows people’s hearts therefore students are encouraged not to judge and say who is Christian and who is not. At the same time students are encouraged to 106 YWAM, DTS Purpose YWAM, DTS Curriculum, Category I 108 www.ywam.org 109 YWAM, DTS Curriculum, Category II 110 YWAM, DTS Curriculum, Category V 111 YWAM, DTS Curriculum, Category V 107 26 research nations and people groups who have little witness of the gospel of the Kingdom. At God’s throne there will be multitudes from every nation, tribe, peoples and tongue112 and every believer has a part to play for that to happen. As a part of the conviction of participation in mission they are trained to respond in practice. The response could be praying, giving, supporting and/or going.113 Cultivate relationships with people During DTS the students are encouraged to cultivate relationships with a variety of people, including those different from themselves. While cultivating these relationships students learn from others through listening, talking, asking questions and discussions.114 During DTS students are taught how to reach out to people with the gospel in relevant ways and that they have to be ready to share everywhere but in appropriate and culturally sensitive ways.115 During the first/lecture phase students take part in local outreach to orphanages, senior group homes, prisons, youth groups and churches. The second/outreach phase usually is done in a cross-cultural setting leaving Latvia for the outreach. Students are encouraged to build relationships with people they serve. At the same time students should not see people around them as ‘mission projects’, but as people who are created in the image of God and who have foreknowledge of God in them. So even if people do not become Christians through the ministry of DTS students, they still are encouraged to keep the relationships if those develop. In cultivating relationships the students are encouraged to participate in and help create ways to disciple new believers, like helping them to find a local church community, leading Bible study or discussion groups, involving them in mercy projects.116 YWAM realizes that some of the DTS graduates are called to nations, cultures, or situations that are ‘foreign’ to them and others are called to participate in mission in 112 Rev. 7:9 YWAM, DTS Curriculum, Category V 114 YWAM, DTS Curriculum, Category IV 115 YWAM, DTS Curriculum, Category V 116 YWAM, DTS Curriculum, Category V 113 27 their familiar setting.117 Each practice is valid in both settings. This conviction and associated practices are connected with the other convictions mentioned above. In this section I have argued that YWAM defines participation in mission in this particular way. Therefore this is the third area concerning which I sought to discover the long term impact of the training given as is discussed in the next chapter. These are only three key theological convictions that have been researched in YWAM DTS training documents. These are only a few of the practices associated with those convictions. There are more convictions that underlay DTS training and there are more practices associated with those convictions. But these are foundational. Understanding of these gives a good foundation for the research question – to what extent does YWAM Latvia DTS training have a formative impact on those who participate in the program in terms of their convictions and practices after the training? The next chapter explains the nature and findings of my research into these areas. 117 YWAM, DTS Curriculum, Category V 28 Chapter 3 Researching formation – empirical research and findings In the previous chapter I argued that YWAM DTS training has certain theological convictions. These convictions are expressed in certain associated practices. This understanding forms the basis for my research into the long term formative impact of the training given. The way in which I carried out that research was as follows. Research question The research explored indications of the extent to which a number of our DTS graduates are or are not following certain practices taught at DTS that are connected with the convictions of hearing the voice of God, forming a Christ-like character and participation in mission. Research methodology In order to find the long term formative impact of DTS training in relation to the convictions and practices described in the previous chapter, I created a questionnaire that was be sent out to DTS graduates (see Appendix 1). The survey was organized in such a way that the tabulated answers gave indications of numbers of people continuing certain practices. I based the questionnaire around the convictions discussed in the chapter above. It had three main parts - hearing God’s voice, growing a Christ-like character and participating in mission. In addition each section had an open question giving some opportunity for qualitative information. The survey was created using Google Forms online and each participant was given an internet link in order to fill out the survey. Ethical issues, such as keeping all answers confidential, were considered.118 The participants were assured that all information would be given confidentiality and be used only in summaries to show tendencies. The sample group The research was limited to the scope of students who participated in DTS classes from 2001 till 2010. The research source materials were approved in 2001 which is 118 Cohen et al., Reserach Methods in Education, p. 57 29 the reason for choosing 2001. As stated in the introduction, the limit of 2010 was chosen to provide the time lapse needed to evaluate the long term formative impact. The total number of students during those years was 91 with 53 in the first five years and 38 in the last five years. The two difficulties in conducting this research were: Locating all the graduates and receiving their responses to the questionnaire. I was able to locate 82 students using online social media (Facebook and the Latvian social network draugiem.lv, and a few by e-mail through known contacts). Out of those 82 potential respondents 17 did not answer – either did not go online and did not open my message or simply decided not to respond. Two other respondents live outside Latvia and they do not have a computer which was needed to use the online form. Overall I received 63 answers which is 69% of the whole group and it is relatively high response level.119 Out of 63 answers two respondents used the survey, but declined to participate in it. So the findings and analysis that follows are based on answers of 61 participants. Participants were asked for some background information. The DTS training program is designed for committed Christians, but there are no requirements for how long a person should be a Christian before doing the DTS. 20 of the participants grew up in a Christian home; 17 had been Christians for 2-5 years; 18 were young Christians (less than 2 years); 1 had been a Christian for a longer time, but was having faith struggles; 5 became Christians during DTS (even though they thought they were Christians before coming to DTS). 119 Cohen et al. state that average e-mail/online response rate is 43% in Reserach Methods in Education, p. 226. Sid Nair gives even lover data of 40,6% in Sid Nair, Chenicheri, ‘The Effect of Email Notification on Web-based Questionnaire Responses’. Journal for Quality & Participation Vol. 35, No. 4 (2013): pp. 19–23. 30 When asked their subjective feeling concerning their DTS experience, 41 respondents answered an ‘Excellent experience, I suggest it to everyone’. Another 14 participants responded it was a ‘Good experience’. The other 6 gave different positive answers. This ‘experience’ here is really self-definitional, what respondents themselves thought. This might give an indication that I, as a part of YWAM, possibly feel very good and am not being critical about the results. But the survey answers show that in some areas the results are not what I/we have desired from DTS training. Research area one – Theological conviction of hearing God’s voice and its associated practices: findings and analysis Since this theological conviction is quite central and ‘DTS aims to graduate students who listen to and obey God as the result of God’s enabling Grace’,120 this was the first research area. In this area the participants were asked five multiple choice questions and one open question. Question 1.1. Do you continue to listen to God and intercede for the nations and spheres of society by using the Principles for Effective Intercession as taught at DTS? As explained in the previous chapter Dawson’s teaching on intercession and Principles for Effective Intercession have been fundamental since the beginning of YWAM. The understanding is that God is interested in people and nations. Students are taught the principles in order to hear from God and be more effective in their intercession. In answering this question, 18 participants responded with ‘Yes, regularly’; 16 with ‘Sometime’; 10 with ‘Rarely’ and 8 with ‘Never’. 9 others gave 120 YWAM, DTS Purpose 31 other answers. Three of participants admitted they do not remember any principles. Some others acknowledged that they listen to God and pray, but are not using the principles. These answers show indications that DTS training in the area of intercession has not been very successful for this group of people. Even though we have wanted students to be excited about interceding for the nations (part of mission strategy and being involved in mission), the responses show that it is true for only a part of this group. Question 1.2. Do you read the Bible and allow God to speak to you personally as taught at DTS? During DTS the students are encouraged to spend time with God by reading, studying, meditating and applying his Word, the Bible. Some churches in Latvia encourage their members to read the Scripture and apply it to their life. My observation through leading several DTSs is that for a majority of students the conviction of God speaking and the practice of reading the Bible to hear his voice through reading is a new concept. In answering this question the results look a bit better. ‘Yes, regularly’ was answered by 32; ‘sometime’ by 18; ‘rarely’ by 6 and ‘never’ by 4. One person gave other answer: ‘I do not remember what was taught at DTS, but through God’s grace I continue to hear God’s voice’. With these results I want to argue that in this area there are indications of long term formative impact. With this question there are significant differences in answers of those who found DTS a ‘good’ experience (14 answers) and of those for who the DTS was ‘excellent’ 32 experience (41 answers).121 Of the first group 22% were reading the Bible often, in the second group it was 61%. Here as with other answers to the research questions it can be noted that there is a link between the self-defined description of the DTS ‘experience’ and practices. In many of the questions those who responded saying they had an ‘excellent’ experience show a higher percentage of continuing practices as taught at DTS. There is a possibility for further research, because it could be that those who like the practice liked the whole DTS experience and those who did not like the practice did not find the experience so good. The responses indicate a clear link between those two elements – keeping practices and DTS ‘experience’. Here with this question those who found DTS an ‘Excellent’ experience show a more long term formative impact to continue the practice of Bible reading and hearing God personally through it even after DTS. Question 1.3. Do you have consistent time with God as taught at DTS? One of the reasons the DTS lecture phase is 12 weeks long, is the belief that it takes around 12 weeks to form a new habit. Research conducted in 2009 supports this assumption.122 As with Bible reading and hearing God through reading, DTS helps students to develop spending time with God as part of their lifestyle. From my years of ministry in different churches in Latvia and meeting Christians from different denominations, my observation is that in some churches people possibly could be encouraged to spend time with God in daily devotions, but for many of them due to time restrictions and other reasons this habit is not formed. During DTS due to the 121 When looking at this difference, I did not look and separate out those other six responses, since each was different from the others. 122 Lally, Phillippa, Cornelia H. M. van Jaarsveld, Henry W. W. Potts, and Jane Wardle, ‘How are habits formed: Modelling habit formation in the real world’. European Journal of Social Psychology, Vol. 40, No. 6 (2010), pp. 998–1009 33 conviction of the importance of hearing God’s voice devotional time is organized in the daily schedule. Students are encouraged to ‘actively listen to God and obey him.’123 Here it seems that it is possible to see the long term formative impact, as 29 respondents admitted they regularly have consistent time with God, and 19 mentioned that they do that sometime. The negative responses were few (rarely – 7, very rarely 1 and never – 4). One participant has time with God, but at times is impatient to listen for what God wants to say. There is no significant difference between the two groups mentioned in the previous question, even though for the answer ‘never’ more came from a ‘good’ experience of the DTS (14%), than from those of ‘excellent’ experience (2%) This indicates again a link between more positive experiences of the training and forming long term habits as taught at DTS. Question 1.4.Do you seek and get guidance for your ministry decisions you have to make as taught at DTS? When preparing for ministry times during DTS, the students are asked to pray and hear from God what they are supposed to do during that ministry time. The conviction is that God can and wants 123 YWAM, DTS Curriculum, Category I 34 to speak and give guidance. Therefore the practice is to listen to and get God’s guidance before doing ministry. From the responses I want to argue that many of those who are involved in ministry after DTS, are still asking God for help and advice as taught at DTS (27 responses of ‘yes, regularly, almost every time there is ministry opportunity). 10 people are not involved in ministry therefore this area was not important to them. There were 10 responses which represent 17% of the group who state they rarely reply on God’s guidance when making decisions for ministry opportunities. There is a significant difference again between the two groups. The responses show that 36% of those who admit their DTS experience was ‘good’ are not involved in ministry therefore they do not need to hear from God in this area. 22% of those respond that they ‘regularly’ rely on God’s guidance in ministry preparation. In contrast 54% of those with ‘excellent’ experience rely on God for ministry preparation, and 10% are not involved in ministry. This also could indicate that if the DTS experience was more positive, there is a greater possibility for commitment for ministry, as it could be that they liked the practice of getting guidance for ministry and the ministry itself and therefore suggest that there is more reliance on God as it was taught at DTS. I have to admit that out of those 22 who state they are in ministry 10 still are full-time YWAM staff in Latvia or abroad, and therefore would have additional inclination of doing things the YWAM way. At the same time there are more than half who are not part of YWAM ministry, but still rely on God as taught at DTS which I argue shows that there is a long term formative influence. 35 Question 1.5. Do you seek and get guidance for the decisions you have to make as taught at DTS? During DTS the students were encouraged to listen to God and obey not only when preparing for ministry, but also in their everyday life. More than half of the respondents (32) state that they listen to God when making decisions which is a positive indication. On the other hand there are 6 people who completely leave God out (one mentions using his cognitive abilities) when making decisions. There could a be a different study done at some later time concerning why some of those who rarely or never listen to God when making decisions, are doing or not doing so, and whether or not the DTS training contributed to their practices in any measure. There also is a large difference between the two groups. For those who felt DTS was an ‘excellent’ experience 61% listen to God regularly when making decisions as opposed to 29% of those for whom DTS was a ‘good’ experience. This also shows a link between DTS as a very positive experience. For these students the teaching was more deeply accepted and good habits were more fully developed. Therefore there was more evidence of long term formative impact. 36 Question 1.6. Have you developed new or different views and practices of hearing God since DTS and if so can you briefly describe these and say why you have adopted them? This was the first of the open questions where the participants could express their own personal feelings and thoughts regarding the conviction of hearing God’s voice. Neuman notes that quantitative research is collecting data in the form of numbers, and qualitative research is collecting data in the form of words and pictures.124 The first five questions in this category required standardized answers given in the form of numbers which could be reduced to percentages. This open question representing a qualitative research method produced answers in the form of words. Some of the answers still fall in a quantitative form: 13 respondents said that they have not developed new practices; 20 people in their answers more or less reported that they follow practices as taught at DTS; 2 people described had these practices even before DTS and 2 people admitted becoming an atheist or leaving God. 24 participants mentioned some new practices they have developed with the conviction of hearing God’s voice in a more qualitative way. Some of the other/new practices mentioned are God speaking through nature; being open before God; hearing God’s voice through being in fellowship with others; praying in tongues; creating daily schedules that include physical activities, time with God and plans for the day; using time wisely while raising two little kids; being in a movement – walking; bicycling or driving; from time to time worshiping God for around seven hours; reading the Bible aloud; fasting; consulting two or three witnesses. On one hand all of these are practices that can be seen emphasized in one or another church. Some of these might be mentioned during the DTS training, but none would have had 124 Neuman, Social Research Methods, p. 33 37 a strong emphasis during DTS. These practices however can be considered legitimate and could be incorporated in our DTS training on order to enable others to have a better experience. Research area two – Theological conviction of forming a Christ-like character and its associated practices: findings and analysis As discussed in Chapter 3 this conviction is very closely associated with the previous one. As a result of listening to God and obeying Him, the next conviction is created – forming a Christ-like character. In the YWAM DTS understanding this means growing in the fear of the Lord and obeying Him, bearing the fruit of the Spirit, forgiving others, giving up rights and being good stewards of time, resources, finances. The participants were questioned regarding these practices to discover whether or not they follow the practices taught at DTS and if there is an indication of long term formative impacts on their lives.125 Question 2.1. Are you continuing to build a Christ-like character by listening to God and obeying him joyfully in everything he says, as taught by Joy Dawson at DTS? Dawson says that the practice of the fear of the Lord is evidenced ‘by instant, joyful and whole obedience to God.’126 This area seems quite complicated for most of our DTS graduates. Only around one third (21) regularly practice the fear of the Lord with another third doing it sometime. It could be that this idea is problematic, because human beings by nature tend to be more selfish and tend to think of their own good first or there may be 125 In the second area of convictions the possible answers for questions included an answer: ‘I do not think of it’. This still is a question of action, even though it talks about thinking. The underlying idea is that if a person is not even thinking about something they are definitely not doing it. 126 Dawson, Intimate Friendship With God, p. 23 38 fear of others. The fear of the Lord leads in a completely opposite direction. Seven participants acknowledge that they do not think about it. Three people mentioned that they do not remember Dawson’s teaching. There is a significant difference between the two groups mentioned above. Those with ‘excellent’ DTS experiences practice fear of the Lord three times more often than the other group. This again indicates the link of a more positive DTS experience and more motivation to apply the teaching of the DTS in their personal lives and experience a long term formative impact. Question 2.2. Do you see in your life that you are bearing the fruit of the Spirit (love, peace, joy, patience, etc. Gal. 5:22) as you are relying on the Holy Spirit as taught at DTS? A Christ-like character in the YWAM setting is also understood as bearing the fruit of the Spirit with the help of the Holy Spirit. During DTS students have the possibility to live it out practically. After DTS life is different, but still we would want to see a Christlike character in formation. Almost half of the respondents (29) answered that they ‘regularly pay attention’ to bearing the fruit of the Spirit and other 24 see that sometime. This is one area where churches would be likely to encourage their members to grow. Therefore YWAM DTS cannot claim that only DTS influenced the 39 long term formative impact, but DTS was definitely a help. This area can have more emphasis in DTS, if we want to see more of our graduates to grow in Christ-like character. There is a difference between the two groups, but not as extreme as with the previous question. Overall with an ‘excellent’ experience 3% of the responses are negative (‘rarely’ or ‘I do not think about it’), with ‘good’ experience the negative responses are 35%. Since DTS is emphasises character formation and growing in a Christ-like character I would continue to argue the notion mentioned with the previous question. Question 2.3. Are you practicing forgiving others and maintaining right relationships with people and God as taught at DTS? As discussed in Chapter 3 one of the areas of the DTS Curriculum is practicing godly, healthy relationships. Forgiving each other is a vital part of that. It is especially important in Latvia due to its complicated history as discussed in Chapter 1. For many Latvians (Christian and non-Christian) it is difficult to forgive Russians and Germans for the horrors of the Soviet and Nazi regimes.127 Therefore it is very positive to see that for two thirds of the participants this practice is very important, and only one respondent answered that he does not think about it. This is one area that may be emphasized in 127 See for example Valdmane, Aija, and Ilm rs Kna is, ‘Es nedom ju k dam piedot’[I Do Not Intend To Forgive Anyone]. Br v Daugava, No. 133 (25.11.2014.), p. 5 and Beinerte, Vija, ‘Piedot var tam, kas l dz piedošanu’ [Forgiveness Can Be Extended To Those Who Ask Forgiveness]. Latvijas Av ze, No 51 (16.03.2015.), p. 3 40 more traditional churches (Catholic, Lutheran, Orthodox) that practice the Lord’s Prayer,128 but during DTS this practice was lived out on a daily basis therefore it is possible to argue that when the DTS programme emphasises convictions and practices that are part of general Church teachings they are more likely to be reinforced and adopted in life practice. There is a difference between the two groups in how many evaluate their responses in ‘yes, I regularly try to forgive immediately’ and ‘sometime’, but in general both groups are positive, with negative (or other) answers being only 7% (‘good experience) and 3% (‘excellent’ experience). Question 2.4. Are you practicing giving up rights as taught at DTS? Giving up rights is one of the core practices of YWAM and DTS connected with the conviction of growing in a Christ-like character. With only 20 participants answering ‘yes, regularly’ and another 20 with ‘sometime’ (and three admitting that they do not understand the question) it does not give evidence that this practice is exercised as we want our graduates to do. To discover the reasons for that there would be a need for different research. This research just gives indications that DTS training is not having a long term formative impact in this area. 128 'And forgive us our debts, as we also have forgiven our debtors.’ Mat. 6:12 41 There is a difference between two groups, but neither of them show the results we DTS leaders would desire. Question 2.5. Is the concept of being a good steward as taught at DTS still shaping your life? The practice of stewardship in the DTS training context can be understood as stewardship of self, toward others and toward the wider world.129 This is one of areas where the participants show positive results with nearly two thirds responding that this concept still shapes their lives. Three people in their answers mention that they do not remember this teaching in DTS. I would argue that the answers about the practice of being a good steward indicate a long term formative impact in this area and in growth in a Christ-like character. With this practice moreover there is no significant difference between the two groups described. So this could be considered one of the strong areas of DTS teaching. Question 2.6. Have you developed new or different views and practises of creating a Christ-like character since DTS and if so can you briefly describe these and say why you have adopted them? 129 YWAM, DTS Curriculum, Category II 42 This was the second open question where participants could express their own personal thoughts, feelings and word pictures regarding the conviction of growing in a Christ-like character. Some answers here also fall into a quantitative form: 19 respondents here mentioned that they have not developed new practices; 18 continue the practices they were taught at DTS; 2 people connected the conviction of building a Christlike character with practices connected with hearing God’s voice (this showed that these two convictions are related); and with this conviction 4 people mentioned that they do not believe in God or that they have fallen away from God or have found another non-Biblical religion (one the same person, as mentioned previously; three others). 18 participants mentioned new ideas/practices that help them to continue developing a Christ-like character. More than one person mentioned being accountable to someone else; other practices mentioned living for others, not for one-self; investing 20% of earnings; serving others in the area of hospitality; accepting the views of others; trying to be humble, kind and polite; praying for others for change in them; checking my motivation; honouring others. Some of these practices are done in the DTS context but were not part of this research (accountability, honouring others, checking for motivation, living for others). The practices mentioned here would support YWAM teaching in general. I would argue that it is possible to see some indications of a long term formative impact on our graduates in the area of developing a Christlike character. Research area three – Theological conviction of participation in mission and its associated practices: findings and analysis One of the foundational premises of DTS (and other YWAM training courses) is to be a ‘multiplier for mission, serving to increase the workers, resources and ministries for 43 the mission field.’130 The conviction of practicing mission comes with an understanding that each person can make a difference, and there are different practices associated with this conviction. Question 3.1. Do you intentionally show God’s mercy to people around you as taught at DTS? A general calling for all believers is to demonstrate God’s mercy and compassion to those in need.131 During DTS training students have the opportunity to show God’s mercy in different ways – playing with kids, visiting and praying with people at a mental institution, helping the elderly, and helping with practical matters. To answer this question 33 participants responded with ‘yes, regularly’ and 19 responded with ‘sometime’. This gives quite a positive view on this practice. Two people admitted that they do not show mercy in the way they were taught at DTS, and one is not able to show God’s mercy. There is a difference between the two groups. Actually in all three questions in this research area there are significant differences between those two groups. Those who 130 131 Bishop, Bloomer et al., UofN Catalogue 2014-2016, p. 11 YWAM, DTS Curriculum, Category V 44 had ‘excellent’ DTS experiences tend to be much more involved in different practices of participation in mission. Looking at the responses for all three questions, I would argue that those who had more positive DTS experiences are more open to serve others and that they show more indications for the long term formative impact of our training . Question 3.2. Do you care for those unreached by giving, praying, supporting and/or going as taught at DTS? Because DTS is also a ‘multiplier for mission’, students are encouraged to participate in mission by caring for the unreached as discussed in Chapter 2. Even though 46% responding with ‘yes, regularly’ which appears to be a good result it is still less than half. I would say that this is not really the result we were looking for and there definitely needs to be some improvement in our training. The expectation of the DTS training would not necessarily be that everyone go out in fulltime mission, but by caring for the unreached in the world (and in the neighbourhood) by praying and being concerned with justice and reconciliation issues (as discussed in Chapter 1). There is significant difference between the two groups, especially on the negative side ‘it is not important to me’. 45 Question 3.3. Do you intentionally cultivate relationships with people around you- Christians, new believers and non-Christians as taught at DTS? From personal experience I know that many churches do not encourage cultivating relationships with nonChristians, since it could somehow draw a person back into the ‘world’. Due to the complicated Soviet inheritance (as discussed in Chapter 1) Latvian people generally are not very open to cultivating relationships with people around them, including new believers. Therefore I would argue that DTS training in this practice is counter-cultural. The responses of the participants are overall positive with this practice (33 doing that ‘regularly’ and another 10 doing that ‘sometime’). At the same time there were five responses with ‘no’ or ‘it is not important to me’. Some others commented that they do not develop relationships ‘intentionally’ as a project, but just as people. So possibly the wording needs to change in this part of DTS training, because it is never been the intention to see people as mission-projects. As mentioned above there is also a difference between the groups. People with ‘excellent’ DTS experiences are more involved in participating in mission with this practice. 46 Question 3.4. Have you developed new or different views and practices of mission since DTS and if so can you briefly describe these and say why you have adopted them? This was the third open question where participants could express their own personal ideas and word pictures regarding the conviction of participation in mission. Some answers here also fall into a quantitative form: 15 participants mention that they have not developed new practices. Quite a large portion (28 or almost half) state that in this conviction they follow the practices described here. Three persons do not practice mission anymore; one person mentions that DTS training did not change his views on mission. Two other respondents for the conviction of participation in mission mentioned other practices taught at DTS but not discussed in this paper – working in teams and being interdenominational. 12 participants mentioned new practices they have developed with the conviction of participation in mission. Some of the ideas mentioned were: receiving more training for themselves and training others in the area of mission; giving out tracts and other written information about Christianity; being flexible and bringing unity among different denominations; creating rehabilitation centres where people can hear about God; personal growth and development; building partnerships in local and international levels; making conscious choices regarding participating in mission. Some of the other practices (need for more training, personal growth and development) support the notion that DTS is just entry level training. It is clear that those who want to participate in mission would need more post DTS training. With the answers to this open question I want to argue that there is a long term formative impact on our graduates in the area of participation in mission and that many of them either practice what was taught at DTS or have developed new practices. 47 Sample group after DTS training One of common accusations that came from pastors, especially in the early years of YWAM in Latvia was that YWAM was ‘stealing’ people from churches.132 At times we had heard from some of our graduates that DTS training had ‘spoiled’ them, and they did not fit in their church anymore. Therefore a question was asked about their church life after DTS. There is possibly some truth in these concerns, since 12 (20%) of DTS graduates of the research time period became full time missionaries with YWAM or other agencies. Another 7 people did not fit in their home church and therefore found another church after DTS. Two people for different reasons had to move to another country; two were not part of the church before DTS and do not belong now either; 6 participants have tried to be part of a church, but did not feel they belonged there. I want to argue that not all is so bad – 18 (30%) returned to their home church and 12 others (20%) who did not belong to church before DTS are active church members now. Therefore it can be said that almost two thirds are active church members practicing mission there and through the expression of a local church in Latvia and one fifth are involved in full time ministry as missionaries (in Latvia or abroad). Again there could be a different study done to learn reasons people felt they ‘do not fit in’ anymore in the church from which they came. 132 See for example Š(uburs, Arturs, ‘Nekonfesion l s harizm tisk s kust bas [Non-Denominational Charismatic Movements ]’. Baptistu V stnesis [Baptist Herald], No 9 (1998), pp. 588–95 48 Chapter 4 Conclusions and implications for future training This research was done in order to provide answers to the question of whether or not there is evidence that YWAM Latvia DTS training has a long term formative impact on those who participate in the program in terms of their ongoing convictions and practices. In Chapters One and Two I argued that YWAM in Latvia has a distinctive contribution to the understanding of mission in Latvia and reasons why there has been limited understanding and participation in mission till now. Then I introduced the DTS training program and defined the type of training and mission YWAM does. As a way of research I used the methodology proposed by James Wm. McClendon who writes concerning convictions and practices and convictional communities. This methodology was helpful for analysis of written sources that define YWAM DTS training, because it helped to determine some of the underlying convictions for DTS training and associated practices. The convictions identified were: the conviction of hearing God’s voice, forming a Christ-like character and participation in mission. To answer the research question I used a quantitative survey method consisting of three main sections corresponding to these three convictions. At the end of each section in addition there was an open question with some opportunity for a qualitative information dimension which also can be helpful for social and theological studies. The findings of this research survey are recorded in Chapter Three. Practices that indicate long term formative impact of YWAM Latvia DTS training The research showed that there are some areas where it can be seen that there is evidence for the long term formative impact of YWAM Latvia DTS training. In Research area one – theological conviction of hearing God’s voice - the practices of reading the Bible regularly, having consistent time with God, getting God’s guidance for ministry decisions and guidance for making decisions for everyday life indicate this impact. In Research area two – theological conviction of forming a Christ-like character - the practices of forgiving others and maintaining right relationships and being a good steward showed a positive impact. In Research area three – theological conviction of participation in mission - the practices of showing mercy to those who 49 are in need and cultivating intentional relationships with people also indicate the positive impact that I was hoping for. For example, creating rehabilitation centres shows a deep commitment to God and toward people they serve (since that is a long term project). It was really good to hear that people try to build partnerships locally among different denominations and internationally, since that is one very vital area of the YWAM ethos. Practices that do not indicate any long term formative impact of YWAM Latvia DTS training The research showed that there are some other areas where the respondents acknowledged that many of them do not follow the practices taught. In the area of hearing God’s voice - it was the practice of intercession by using the Principles for Effective Intercession by Joy Dawson. DTS training would have been extremely good if all the graduates had listened to God in making decisions and obeyed (as taught at DTS or in other ways that are legitimate from a Christian perspective in building relationships with God). In the area of developing a Christ-like character - those are practices of fear of the Lord, bearing the fruit of the Spirit and giving up rights. Since teaching on the fear of the Lord is one of the essentials the conclusion can be drawn that we have not been very good at teaching this specific area. For the future we need to reconsider how we teach that. In the area of participation in mission - the practice of caring for the unreached did not show the desired impact. Implications for further DTS training Some real concerns would be these practices that do not give an indication for long term impact on our DTS graduates. Some of these practices are foundational to YWAM, so to say – YWAM’s way of hearing God or being involved in the world together with God. So the options for future training might be first to share these research findings with current DTS leaders. According to the DTS Purpose and Curriculum documents, the DTS leader has quite a lot of power in designing the school. Here are action steps which could be used for future training: 50 - The DTS leader, being aware of practices that do not show a long term formative impact can think of different teaching strategies and activities in order to facilitate implementation of those practices in students’ lives. - The DTS leader can also design other practices that would be according to the convictions mentioned. - The DTS leader should also know the other practices our DTS graduates have developed that are mentioned in the open questions after each section. - These convictions and practices should be emphasized while building DTS staff teams and during DTS staff training, in order that the staff would be able to model those to the students. The original purpose for DTS was to launch young people on mission. It could be that some of the practices taught at DTS may not be helpful for life-long Christian formation, especially if they do not have any connection with what is experienced in their church life and if their church life has no connection with mission and care for the lost. Even then, however it would be our desire that our graduates after DTS have a greater love for God, hearing from Him and obeying Him; that they would grow in Christlike character (using DTS practices or others); and that they would have greater love and care for God’s world. 51 APPENDIX 1 Survey questionnaire Kristus m cek u skolas ietekme uz turpm ko dz vi - ja t da ir. Labdien! Tu sa em šo aptaujas veidlapu, jo esi beidzis Kristus m cek)u skolu Valdem rpil laik no 2001. gada l dz 2010. gadam. Es, Krist na *ce, veicu p t jumu ma istra darba ietvaros (ma istra gr da programma apg ta IBTSC Amsterdam , kas ir Man estras Universit tes apstiprin tais sadarb bas partneris) par to, vai Kristus m cek)u skola ir ietekm jusi m su absolventu turpm ko dz vi (vai nu pozit vi, vai ar negat vi, vai ar nav ietekm jusi). L dz ar to, l dzu piedal ties p t jum . Piedal šan s p t jum ir piln gi br vpr t ga. Ja Tu k d br d izv lies neatbild t uz jaut jumiem, to droši vari dar t, tas Tevi nek d veid neietekm s. Lai piedal tos p t jum , l dzu atbildi uz sekojošajiem jaut jumiem. Jaut jumi b s par trim galvenaj m KMS p rliec b m: Dieva balss dzird šanu, Kristum l dz ga rakstura veidošanu un piedal šanos misijas darb . Aptaujas forma aiz ems aptuveni 15 min tes. Tavas atbildes sniegs man kvantitat vu indikatoru par to, cik daudzi cilv ki cik liel l men joproj m seko tam, kas m c ts Kristus m cek)u skol . Visa inform cija, kas tiks ieg ta p t juma laik no Tevis ir piln gi konfidenci la. Jebkura inform cija tiks public ta tikai kopsavilkuma form un Tavs v rds nekur nepar d sies. Ja v lies sa emt p t juma kopsavilkumu (var tu b t gatavs maija beig s), aptaujas anketas beig s to nor di un atst j savu e-pasta adresi. Paldies, ka izlas ji šo inform ciju. Lai p rietu uz n košo lapaspusi, l dzu spied pogu "Continue". Ja dotie atbilžu varianti neapmierina, l dzu izmanto iesp ju "Other" un ieraksti tur savu atbildi. Nosl gum , lai iesniegtu visas atbildes, spied pogu "Submit". L dzu aizpildi šo anketu l dz 6. apr lim. Liels paldies! V rds, Uzv rds (nepieciešams tikai, lai es saprastu, kurš ir un kurš nav aizpild jis anketu) Piekrišana piedal ties p t jum - J , es labpr t piedalos p t jum - Paldies, nev los piedal ties p t jum (forma aizved uz p d jo lapu) Dieva balss dzird šana 52 Pirmaj da) b s jaut jumi par Dieva balss dzird šanu, k tika m c ts Kristus M cek)u skol . Dieva balss dzird šana – aizl gšana Vai Tu turpini klaus ties uz Dievu un aizl gt par taut m un sabiedr bas ietekmes jom m, izmantojot KMS m c tos Efekt vas aizl gšanas principus? J , bieži Dažreiz Reti Nekad Other: Dieva balss dzird šana - B beles las šana Vai Tu lasi B beli un )auj Dievam uzrun t sevi person gi, k tas tika m c ts KMS ? J , bieži Dažreiz Reti Nekad Other: Dieva balss dzird šana - klusais/sp ka laiks Vai Tu turpini pavad t laiku ar Dievu klusaj /sp ka laik , kur Tu akt vi klausies uz Dievu un Vi am paklausi, k tas tika m c ts KMS ? J , bieži, gandr z katru dienu Dažreiz Reti Nekad Other: Dieva balss dzird šana - sagatavošan s kalpošanai Vai Tu turpini klaus ties uz Dievu un sa emt Vi a nor des, sagatavojoties kalpošanai, k m c ts KMS ? J , bieži, gandr z katru reizi, kad ir kalpošana Dažreiz Reti Nepiedalos kalpošan , l dz ar to tas nav nepieciešams Other: Dieva balss dzird šana - l mumu pie emšana 53 Vai Tu turpini klaus ties uz Dievu un sa emt Vi a nor des, pie emot l mumus, k m c ts KMS ? J , bieži, gandr z katru reizi, kad ir j pie em l mums Dažreiz Reti Pie emu l mumus, sti neprasot Dievam padomu Other: Dieva balss dzird šana - citas praktiskas lietas, ko esi ieviesis/ieviesusi sav dz v , pielietojot Dieva balss dzird šanu. Vai kopš KMS Tu esi izveidojis jaunus vai cit d kus uzskatus un praktiskas lietas, k dzird t Dieva balsi un ja j , vai Tu vari tos sum aprakst t un pateikt, k p c Tu t das esi pie mis/pie musi? Kristum l dz gs raksturs Otr liel sada)a p t jum ir jaut jumi par to, vai Tev izdodas veidot Kristum l dz gu raksturu ar p c Kristus m cek)u skolas. Dieva bij ba - t l t ja un priec ga paklaus ba Kungam. Vai Tu turpini veidot Kristum l dz gu raksturu, klausoties uz Dievu un paklausot Vi am ar prieku vis , ko Vi š saka, k tas min ts Džojas Dausones m c b KMS ? J , bieži Dažreiz Reti Par to nedom ju Other: Kristum l dz gs raksturs - Gara aug)a nešana Vai Tu redzi sav dz v , ka Tev veidojas Gara auglis (m lest ba, miers, prieks, paciet ba utt. Gal. 5:22), kad Tu turpini pa)auties uz Sv to Garu, k m c ts KMS ? J , bieži piev ršu tam uzman bu Dažreiz izdodas Reti Par to nedom ju Other: Kristum l dz gs raksturs - piedošana citiem Vai Tu praktiz piedošanu un pareizu attiec bu saglab šanu ar cilv kiem un Dievu, k m c ts KMS ? J , bieži cenšos uzreiz piedot un izl dzin ties 54 Dažreiz Reti Par to nedom ju Other: Kristum l dz gs raksturs – atteikšan s no sav m ties b m Vai Tu praktiz atteikšanos no sav m ties b m, k tika m c ts KMS ? J , bieži Dažreiz Reti Par to nedom ju Other: Kristum l dz gs raksturs - b t labam p rvaldniekam (laika, resursu, finanšu utt.) Vai ideja par to, ka Tev j b t labam laika, resursu, finanšu u.c. lietu p rvaldniekam, k m c ts KMS , ir b tiska Tav dz v ? J , bieži Dažreiz Reti Par to nedom ju Other: Kristum l dz gs raksturs - citas praktiskas aktivit tes, ko esi izveidojis, dom jot par Kristum l dz ga rakstura veidošanu. Vai kopš KMS Tu esi izveidojis jaunus vai cit d kus uzskatus un praktiskas lietas, k veidot Kristum l dz gu raksturu un ja j , vai Tu vari tos sum aprakst t un pateikt, k p c Tu t das esi pie mis/pie musi? Piedal šan s misijas darb P d j p t juma sada)a saist ta ar piedal šanos misijas darb , k tas tika m c ts un k Tu tiki izaicin ts/izaicin ta Kristus m cek)u skol . Piedal šan s misijas darb - ž lsird bas par d šana apk rt jiem Vai Tu par di apk rt jiem cilv kiem Dieva ž last bu, k tas tika m c ts KMS ? J , bieži Dažreiz Reti Man tas nav svar gi Other: Piedal šan s misijas darb - r pes par neaizsniegtajiem 55 Vai Tu r p jies par neaizsniegtajiem, dodot, l dzot, atbalstot un/vai dodoties misijas darb , k m c ts KMS ? J , bieži Dažreiz Reti Man tas nav svar gi Other: Piedal šan s misijas darb - attiec bas ar apk rt jiem cilv kiem. Vai Tu ar nol ku veido attiec bas ar cilv kiem ap Tevi - kristiešiem, jauniem kristiešiem un nekristiešiem, k m c ts KMS ? J , bieži Dažreiz Reti Man tas nav svar gi Other: Piedal šan s misijas darb - citas praktiskas aktivit tes. Vai kopš KMS Tu esi izveidojis jaunus vai cit d kus uzskatus un praktiskas lietas, k piedal ties misijas darb un ja j , vai Tu vari tos sum aprakst t un pateikt, k p c Tu t das esi pie mis/pie musi? Gandr z jau pabeigts - v l nedaudz par sevi Krist g pieredze Kad Tu atn ci m c ties uz Kristus m cek)u skolu, Tu: biji kristietis ilgu laiku, izaudzis krist g biji kristietis neilgu laiku (2-5 gadi) biji jauns kristietis (l dz 2 gadiem) k)uvi kristietis KMS laik Other: imen Kristus m cek)u skolas pieredze Kristus m cek)u skola bija Lieliska pieredze, iesaku ikvienam Bija laba pieredze Viduv ja pieredze Ne p r k laba pieredze, neko daudz neieguvu Slikta pieredze, nevienam neiesaku Other: 56 P c Kristus m cek)u skolas - Atgriezos atpaka) sav draudz - Bija gr ti iek)auties sav draudz , aizg ju uz k du citu - Pirms KMS nebiju draudzes loceklis, p c KMS atradu savu draudzi - Izveidoju savu draudzi/m jas grupu - Bija gr ti iek)auties k d draudz , t p c neesmu nevien - Draudzi vairs neapmekl ju, jo tas nav svar gi: - Other: Ja v lies sa emt kopsavilkumu par šo p t jumu, l dzu ieraksti savu e-pasta adresi Confirmation Page Paldies, ka piedal jies aptauj . Tavas atbildes ir sa emtas. Sv t gu dienu! Long Term formative impact of Discipleship Training School – if any (Questionnaire developed using Google Forms online) Good Afternoon! You are receiving this questionnaire because you completed the Discipleship Training School (DTS) in Valdemarpils between 2001 and 2010. I, Kristina Ece, am doing research for a Master’s Thesis (with IBTSC Amsterdam which is an approved partner with the University of Manchester) about the long term formative impact of DTS on our graduates (positive, negative or no impact). Therefore I would like to invite you to take part in this research. Participation in this research is completely voluntary. If at any time you decide you do not want to answer the questions, you may choose not to and that decision will not have any impact on you in any way. To take part in the research, please respond to the following questions. Questions will be about the three main convictions of the DTS: hearing God’s voice, developing a Christ-like character and participation in mission. The questionnaire will take approximately 15 minutes. Your answers will give me quantitative indications of to what extent and in what numbers people are still following certain practices taught at the DTS. All information obtained from you is strictly confidential. Any information will be published only in summary format and your name will not be disclosed anywhere. If you would like to receive a summary of the research (which should be ready by the end of May), please, leave your e-mail address at the end of the questionnaire. Thank you for reading this information. 57 In order to go to the next page, choose the button “Continue”. If the multiple choice answers are not satisfactory, please, use “Other” then record your answer there. At the end, in order to submit all the answers, please choose the button “Submit”. Please fill out the questionnaire no later than April 6. Thank you very much! Name, Surname (needed only for me in order to understand who has answered and who has not) Consent to take part in the research - Yes, I would like to take part in this research - No, thank you. I do not want to take part in this research (the form then will take you to the last page) Hearing God’s Voice In the first part there will be questions about hearing God’s voice as taught at the DTS. Hearing God’s voice – intercession Do you continue to listen to God and intercede for the nations and spheres of society by using the Principles for Effective Intercession as taught at DTS? - Yes, regularly - Sometimes - Rarely - Never - Other: Hearing God’s voice – Bible reading Do you read the Bible and allow God to speak to you personally as taught at DTS? - Yes, regularly - Sometimes - Rarely - Never - Other: Hearing God’s voice – devotional time with God Do you have consistent time with God as taught at DTS? - Yes, regularly, almost every day - Sometimes - Rarely - Never - Other Hearing God’s voice – preparation for ministry 58 Do you seek and get guidance for your ministry decisions you have to make as taught at DTS? - Yes, regularly, almost every time there is an opportunity for ministry - Sometimes - Rarely - I am not involved in ministry, therefore guidance is not needed - Other: Hearing God’s voice – making decisions Do you seek and get guidance for the decisions you have to make as taught at DTS? - Yes, regularly, almost every time I have to make a decision - Sometimes - Rarely - I make decisions without consulting God - Other: Hearing God’s voice – other practices you have developed Have you developed new or different views and practices of hearing God since DTS and if so can you briefly describe these and say why you have adopted them? Christ-like Character The second section of the questionnaire is about building a Christ-like character after the DTS. Fear of the Lord – immediate and joyful obedience to the Lord Are you continuing to build a Christ-like character by listening to God and obeying Him joyfully in everything He says, as taught by Joy Dawson at DTS? - Yes, regularly - Sometimes - Rarely - I do not think about it - Other: Christ-like character – bearing the fruit of the Spirit Do you see in your life that you are bearing the fruit of the Spirit (love, peace, joy, patience etc. Gal. 5:22) as you are relying on the Holy Spirit as taught at DTS? - Yes, I can now see these fruit in my life - I see them sometimes - Rarely - I do not think about this - Other: Christ-like character – forgiving others Are you practicing forgiving others and maintaining right relationships with people and God as taught at DTS? 59 - Yes, I regularly try to forgive immediately and be reconciled Sometimes Rarely I do not think about it Other: Christ-like character – giving up rights Are you practicing giving up rights as taught at DTS? - Yes, regularly - Sometimes - Rarely - I do not think about it - Other: Christ-like character – being a good steward (of time, resources, finances etc.) Is concept of being a good steward as taught at DTS still shaping your life? - Yes, regularly - Sometimes - Rarely - I do not think about it - Other: Christ-like character – other practices associated with creating a Christ-like character Have you developed new or different views and practices of creating a Christ-like character since DTS and if so can you briefly describe these and say why you have adopted them? Participating in Mission The last part of the research is connected with participating in mission as taught and as you were challenged during the DTS. Participating in Mission – showing mercy to the people around Do you intentionally show God’s mercy to people around you, as taught at DTS? - Yes, regularly - Sometime - Rarely - It is not important to me - Other: Participating in Mission – care for the unreached Do you care for those unreached by giving, praying, supporting and/or going as taught at DTS? - Yes, regularly - Sometimes - Rarely 60 - It is not important to me Other: Participating in Mission – cultivating relationships with people around you Do you intentionally cultivate relationships with people around you – Christians, new believers and non-Christians as taught at DTS? - Yes, regularly - Sometimes - Rarely - It is not important to me - Other: Participating in Mission – other practices developed after the DTS Have you developed new or different views and practices of mission since DTS and if so can you briefly describe these and say why you have adopted them? Almost done, just a little bit about yourself Christian experience When you came to participate in the DTS you: - had been a Christian for a long time, grew up at a Christian home - had been a Christian for a short time (2-5 years) - were a new Christian (less than 2 years) - became a Christian during the DTS - Other: DTS experience The DTS was: - An excellent experience, I suggest it to everyone - A good experience - An average experience - Not such a good experience, I did not receive much - A bad experience, I do not suggest it to anyone - Other: After the DTS: - I went back to my home church - It was difficult to fit into my church, I went to another one - Before DTS I was not a member of a church, I found my church after the DTS - I planted a church/home group - It was difficult to fit in a church, therefore I am not part of one - I do not go to church anymore because that is not important anymore - Other If you would like to receive a summary of this research, please leave your e-mail address. 61 Confirmation Page Thank you for taking part in this research. Your answers have been received. Have a blessed day! 62 Bibliography Books, journal articles Adamovi s, Ludvigs. ‘Latvieši un eva lisk bazn ca’ [Latvians and the Evangelical Church]. In Gr nberga, H. and Auns, M. (eds.), Latvieši: XX gadsimta 20.-30. gadu autoru rakstu kr jums [Article Collection of Authors of 20s - 30s of XX Century] (R ga, Latvija: V. Beloko a izdevniec ba, 2003), pp. 152–82 Balodis, Agnis. Latvijas un latviešu tautas v sture [History of Latvia and Latvian People]. R ga, Latvija: Neatkar g te tra "Kabata" gr matu apg ds, 1991. Beinerte, Vija. ‘Piedot var tam, kas l dz piedošanu’ [Forgiveness Can Be Extended To Those Who Ask Forgiveness]. Latvijas Av ze, No 51 (March 16, 2015), p. 3. B rzi š, Valdis, ed. 20. gadsimta Latvijas v sture. I: Latvija no gadsimta s kuma l dz neatkar bas pasludin šanai. 1900 - 1918. [The 20th Century History of Latvia. I: Latvia from Beginning of the Century to the Proclamation of Independence. 19001918.]. R ga, Latvija: Latvijas v stures instit ta apg ds, 2000. Bevans, Stephen B., and Roger P. Schroeder. Constants in Context: A Theology of Mission for Today. Maryknoll, NY: Orbis Books, 2004. Bir elis, J nis. Ko bazn ca gaida no draudzes locek iem? [What Is The Church Expecting From Its Members?]. R ga, Latvija: Author’s Publication, 1940. Bishop, Camille F., Thomas A Bloomer, et al., eds. University of the Nations Catalogue 2014-2016. University of the Nations, 2013. Bosch, David Jacobus. Transforming Mission: Paradigm Shifts in Theology of Mission. Sixteenth printing, August 2011. Maryknoll, NY: Orbis Books, 1991. Buenting, Debra. ‘Youth With A Mission and the Great Reversal’. In Stier, J. et al His Kingdom Come: An Integrated Approach to Discipling the Nations and Fulfilling the Great Commission (Seattle, WA: YWAM Publishing, 2008), pp. 147-166. 63 Cohen, Louis, Lawrence Manion, and Keith Morrison. Research Methods in Education. 6th edition. London; NY: Routledge, 2007. Cunningham, Loren, and Janice Rogers. Is That Really You, God?: Hearing the Voice of God. 2nd ed. YWAM Publishing, 2001. Cunningham, Loren, and Janice Rogers. Making Jesus Lord: The Dynamic Power of Laying Down Your Rights. Seattle, WA: YWAM Publishing, 1988. Dawson, Joy. Intercession, Thrilling and Fulfilling. Seattle, WA: YWAM Publishing, 1997. Dawson, Joy. Intimate Friendship with God: Through Understanding the Fear of the Lord. Grand Rapids, MI: Chosen Books, 1998. Ecis, Kristina. ‘Missions In and From Latvia, Particularly Youth With A Mission During 1988-2008’. Unpublished BA Thesis, University of the Nations, 2009. Jundzis, T lavs. ‘Latvijas neatkar bas atg šana’ [Regaining of Latvian Independence]. In Stradi š, J. (ed.) Latvieši un Latvija: akad miskie raksti. III s jums "Atjaunot Latvijas valsts". [Latvians and Latvia: Academic Papers. Volume III "The Restored Latvian State"] (R ga, Latvija: Latvijas Zin t u akad mija, 2013), pp. 33-68. Kr mi a-Ko kova, Solveiga, and Agita Mis ne. ‘Reli ijas un gar g s kust bas Latvij ’ [Religions and Spiritual Movements in Latvia]. In Stradi š, J. (ed.) Latvieši un Latvija: akad miskie raksti. IV s jums "Latvijas kult ra, izgl t ba, zin tne". [Latvians and Latvia: Academic Papers. Volume IV "Culture, Education, Science of Latvia"] (R ga, Latvija: Latvijas Zin t u akad mija, 2013), pp. 39–64. Lally, Phillippa, Cornelia H. M. van Jaarsveld, Henry W. W. Potts, and Jane Wardle. ‘How are habits formed: Modelling habit formation in the real world’. European Journal of Social Psychology Vol. 40, No. 6 (2010), pp. 998-1009. McClendon, James William, Jr, and James M. Smith. Convictions: Defusing Religious Relativism. Eugene, OR: Wipf & Stock Pub, 1994. McClendon, James William, Jr. Systematic Theology, Vol. 1: Ethics. 2nd edition. Nashville, TN: Abingdon Press, 2002. 64 Neill, Stephen. A History of Christian Missions: Second Edition (History of the Church). Owen Chadwick (ed.). Revised. Penguin Books, 1991. Neuman, W. Lawrence. Social Research Methods: Qualitative and Quantitative Approaches. 4th edition. Needham Heights, MA: Allyn and Bacon, 2000. Nolikums par reli iskaj m apvien b m Latvijas Padomju Soci listikaj Republik = ! " #$ [Regulations on Religious Associations in Latvian Soviet Socialist Republic]. R ga, Latvijas PSR: % & "' " ", 1976. Parushev, Parush R. ‘Doing Theology in a Baptist Way’. In Teun van der Leer, ed., Doing Theology in a Baptist Way: the Plenary Papers Collection of the Symposium. Amsterdam: Vrije Universiteit, 2009. Parushev, Parush R. ‘Some Reflections on McClendon’s Theological Project’. Journal of European Baptist Studies Vol. 14, No. 2 (2014), pp. 5-12. Randall, Ian M. Communities of Conviction: Baptist Beginnings in Europe. Schwarzenfeld, Germany: Neufeld Verlag, 2009. Robinson, E. B. ‘Youth With A Mission’. The New International Dictionary of Pentecostal and Charismatic Movements. Grand Rapids, MI: Zondervan, 2002. Rubenis, Ilm rs. Mision rs Roberts Feldmanis [Missionary Roberts Feldmanis]. R ga, Latvija: Luterisma mantojuma fonds, 2007. Sid Nair, Chenicheri. ‘The Effect of Email Notification on Web-based Questionnaire Responses’. Journal for Quality & Participation Vol. 35, No. 4 (2013), pp. 19-23. Š(uburs, Arturs. ‘Nekonfesion l s harizm tisk s kust bas - krist g s draudzes sv t ba vai posts?’ [Non-Denominational Charismatic Movements - Blessing or Disaster for the Christian Church?]. Baptistu V stnesis [Baptist Herald], No. 9 (1998), pp. 588-595. Stier, Jim, Lisa Orvis, and Richlyn Poor, eds. His Kingdom Come: An Integrated Approach to Discipling the Nations and Fulfilling the Great Commission. Seattle, WA: YWAM Publishing, 2008. 65 Taylor, Andrew J. Being a Disciple: An Empirical Study of Discipleship Training Schools in YWAM England. Diss. University of London, 2010. Tervits, J nis. Latvijas Baptistu v sture%: faktu moza ka [History of Latvian Baptists: Mosaic of Facts]. R ga, Latvija: Latvijas Baptistu draudžu savien ba, 1999. Valdmane, Aija, and Ilm rs Kna is. ‘Es nedom ju k dam piedot’ [I Do Not Intend To Forgive Anyone]. Br v Daugava, No. 133 (November 25, 2014), p. 5. Valters, Teodors. ‘Manas dz ves g juma atmi as’ [Memories of My Life]. Unpublished manuscript. R ga, Latvija, 2003. YWAM. The Foundational YWAM Values. Norway: YWAM Norway’s Publishing Team, 2013. Z re, Aija. ‘No Dieva es neatteicos un draugus nenodevu...’ [I Did not Denounce God and Did not Betray Friends...] Interview with Sandrs R ga. Sv tdienas R ts [Sunday Morning]. April 30, 1989, No 2 (1021), p. 5. Internet resources Central Statistical Bureau of Latvia, http://www.csb.gov.lv/statistikastemas/iedzivotaji-galvenie-raditaji-30260.html International DTS Centre. DTS Curriculum. http://ywamdtscentre.com/dts/curriculum.htm International DTS Centre. Purpose and Outcomes of DTS. http://ywamdtscentre.com/dts/index.htm YWAM. About YWAM. http://www.ywam.org/about-us/ YWAM. DTS Guidelines. http://ywamdtscentre.com/dts/guidelines.htm YWAM. Full Learning Week Policy & Procedure. http://ywamdtscentre.com/dts/policies/week.htm 66 YWAM. Why the Need for Clarification? http://ywamdtscentre.com/dts/curriculum/clarification.htm YWAM. YWAM Foundational Values. http://www.ywam.org/about-us/values/ YWAM. YWAM History. http://www.ywam.org/about-us/history/ YWAM. YWAM Ministries. http://www.ywam.org/about-us/ministries YWAM Knowledge Base. http://www.ywamkb.net/kb/DTS_Curriculum YWAM Knowledge Base. http://www.ywamkb.net/kb/index.php/Purpose_of_a_DTS 67

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