Intercultural Communication/Methods of Worship/DB and Replie…

1. Intercultural Communication

(300 Discussion board Post) (Kate Turabian format) (footnotes are a must) (No Plagiarism) (do not use Artificial Intelligence)

Respond to the following question: What is Intercultural communication and why do we need it?

2. Intercultural Communication

(150 Discussion board response) (Kate Turabian format) (footnotes are a must) (No Plagiarism) (do not use Artificial Intelligence)

14 May 12:14

Reply from Emmanuel Codjoe

Communication is a symbolic, interpretive, and transactional process in which people interact with one another. According to IDRInstitute, intercultural communication adds a more specific detail to this idea because it studies and practices the exchange of information, ideas, and meanings between individuals from different cultural, ethnic, religious, or social backgrounds. That is where the difference occurs. Culture, however, is defined as a shared set of beliefs, customs, arts, traditions, knowledge, and behaviors that characterize a social group, community, or society. Culture is what shapes a person.

In the text Effective Intercultural Communication, communication is defined as an occurrence whenever persons attribute significance to message-related behavior (Moreau, Campbell, and Greener, Effective Intercultural Communication, p. 11). I like how the authors separate communication and culture in their explanation.

We need intercultural communication because it is what brings us together as people. We understand that many of us are part of subcultures within the larger societal or national setting (Moreau et al., p. 13). In order to understand one another, we must learn to adapt to different cultures and communicate effectively with people from those backgrounds.

As Matthew 28:19 says, Therefore go and make disciples of all nations. How can we go into all nations if we do not know how to communicate with them? That is why intercultural communication is so important, especially for the benefit of sharing the Gospel.

Bibliography

Intercultural Communication. IDRInstitute, www.idrinstitute.org/resources/intercultural-communication/. Accessed 14 May 2026.

Scott, Moreau, Evvy Hay Campbell, Susan Greener, Effective Intercultural Community: A Christian Perspective, (Grand Rapids: Baker Publishing Group, 2014).

3. Intercultural Communication

(150 Discussion board reply) (Kate Turabian format) (footnotes are a must) (No Plagiarism) (do not use Artificial Intelligence)

13 May 22:13| Last reply 14 May 9:47

Reply from Taras Kulakov

Communication has many definitions, but none adequately captures its meaning. According to Oxford Dictionary, communication can be described as an Interpersonal contact or social interaction. Moreau, Campbell, and Greener describe it as a dynamic, irreversible, proactive, interactive, and contextual way of transmitting a message between persons. However, understanding the concept of communication goes beyond language and the relaying of words. It is others-focused, considering the receiver’s reception of the message.

This especially applies to intercultural communication. According to Moreau, Campbell, and Greener, One foundational rule that people who are communicating across cultural divides must keep in mind [is this]:…people interpret your words and actions in ways that make sense to them. This means that the effectiveness of our communication is measured not by what the speaker thinks he has communicated, but rather by what the receiver has understood. Such interactions require humility and self-sacrifice because messages may be misunderstood at times, and will need to be reconveyed with greater consideration for the hearer’s perspective.

Intercultural communication, therefore, requires skill development that includes flexibility and adaptation to the receivers context. According to Moreau, Campbell, and Greener, There is no coherent, single intercultural communication model that is accepted across the board. Therefore, intercultural communication requires reliance on the Holy Spirit for greater discernment about what to say and what not to say in cultural settings, and it requires that the speaker understand that personal values can either promote or hinder effective communication.

In order to effectively engage a culture for Jesus Christ, then, it is imperative to examine our own communication skills with the intent to make our message clear through not only our words, but also our body language, our sensitivity to others, our ability to hear the Holy Spirit, and our ability to discern the context of the others culture and reception of our message. It is my belief that where I lack understanding in these areas, the Holy Spirit will show me how to communicate more effectively, providing me with mentors as He did for James E. Plueddemann, who was learning to lead across various cultures in evangelism. It seems at times any communication is a learning process, how much more when it involves other cultures.

_____________________

. A. Scott Moreau, Evvy Hay Campbell, and Susan Greener, Effective Intercultural Communication: A Christian Perspective (Grand Rapids, MI: Baker Academic, 2014), 11, ProQuest Ebook Central.

. Oxford English Dictionary, communication (n.), https://doi.org/10.1093/OED/8383249425.

. Oxford Dictionary, communication.

. Moreau, Effective Intercultural Communication, 11-12.

. Moreau, Effective Intercultural Communication, 12.

. Moreau, Effective Intercultural Communication, 3.

. James E. Plueddemann, Leading Across Culture: Effective Ministry and Mission in the Global Church (Downers Grove, IL: IVP Academic, 2009), 24, EBSCOhost.

4. Models of Worship

(350 word summary) (summarize the transcript) (talk as if you were in the zoom meeting)

*Start your summary like this: Dr. Franks discussed with the class.

Hi, Christian. I’m hoping the other two will come along and we’re gonna go ahead and nice to see ya. Hi there.

Hey, it’s so good to meet you in face-to-face or Zoom-to-Zoom. Yes. Hopefully the other two will come, otherwise we’ll just have a one-on-one session of going through an overarching view.

And that’s what I usually do for the first session is just kind of bring an overarching view of the model of worship specifically, going back to the first century. And then also I’m gonna talk a little bit about the fourfold structure that you’ll be using in week four and in week five. So I wanna begin with, got it recorded as well.

And then I always read a scripture too. So, and then we’ll go forth. So Heavenly Father, we thank you so much for the beauty of your earth and the beauty of the church, the body of Christ whom you have brought to be a witness to your name through the power of worship that we can glorify your name through all things.

And I bless Christian and the others in this course of models of worship that they might come to know you personally and as they lead in a new and mighty way. So we bless our time together in your mighty and holy name in the name of the Father and of the Son and of the Holy Spirit, we pray. Amen.

Amen. Thank you. You’re welcome.

I’m gonna read Psalms 150 and this powerful final Psalms in the worshiping community as sort of a breath for getting us started. And what I usually do is if you wanna close your eyes, just read along with me and just, I’m gonna read it slow and what it really means. So praise the Lord, praise God in his sanctuary, praise him in his mighty firmament, praise him for his mighty deeds, praise him according to his surpassing greatness, praise him with a trumpet sound, praise him with the lute and harp, praise him with a tambourine and dance, praise him with strings and pipe, praise him with clanging cymbals, praise him with loud clashing cymbals, let everything that have breath, praise the Lord, praise the Lord.

What a powerful song that we don’t have anything that he hasn’t created that we are not to glorify his name with. So that’s the beauty of it. So I wanna go to some of the Psalms and really going back to the beginning of the Old Testament in those days and how they were a worshiping community and how they built their foundation on descending and descending, whether they were going up to the house of the Lord or coming back to Jerusalem from captivity.

So the Psalms are just a sacred collection of songs and hymns and poems, blessing God, the creator. So it was central for the life of the Israelite community. Martin Luther, through the Reformation period, always believed the Psalms were like a mini Bible.

So I wanna read his quote. He says, it as well be called a little Bible. In fact, I have a notion the Holy Spirit wanted to take the trouble himself to compile a short Bible and book of examples of all of Christendom so that anyone that could not read the whole Bible would have anyway almost an entirety summary of it comprised in one book.

And so this is from the Psalter that they had. And I don’t know how much you use the Psalms. A lot of churches, depending on where their model is and if they’re more evangelical or Pentecostal or sacramental, liturgical, use Psalms.

Yeah, I think my church uses a little more. We are not denominational, but we definitely move a little bit more into the Pentecostal charismatic model. We do use the Psalms to do different songs and things like that, but yeah, that’s pretty much, yeah.

Okay, yeah, that’s awesome. Because a lot of people don’t. Well, so at our church, when my husband, he is no longer living, but when he was a worship pastor, we would do that as a call response.

And we’ll talk a little bit more about that, but just sort of to engage the body of Christ and the movement of what the Holy Spirit is gonna do and why we are there. So I love that he says that. And it’s also a great way to a worship leader before the pastor comes up to just to read a Psalms to prepare the hearts of the people.

So for the Israelites, the Psalms did two specific things as they express the worshiping communities, full range of emotions. And there’s five different types of Psalms that we’ll talk about, trust, thanksgiving, lamentation, et cetera. And then the second thing they did, it was to bear witness to God’s faithfulness amid suffering and their crisis.

So we know they went through a lot of crisis and a lot of suffering and their foundation was built on seeing God’s faithfulness and truly becoming a worshiping people regardless. And really it reflects today through Jesus Christ, how we are to be, to give him glory, regardless of what is actually happening in our lives, personally or in the community. Good question.

Would it be possible also like, if I could get this PowerPoint presentation? Absolutely, I’ll email it to you and I also will put it on the announcement page for everybody, okay? That’d be great, yeah. Because I’ll take notes as you speak, but I wanted to like, you know, not interrupt you or say, oh, can I take it? So that it’s easier if I can just get that. And it’s a lot of information at first, but I’m also trying to kind of put compiles since we only have two Zoom meetings to compile, a lot of weeks to compile.

So there’s five song types and there’s songs of trust, thanksgiving, lamentation, instruction, which actually would go, lamentation would be the imprecatory as well or kingship. So songs of trust were singing confidence despite their debilitating circumstances. So whether they were in captivity or they were free, the enemy was the Canaanites, all of the Amorites, they hit all the people around them were pulling them away from God.

And so those were debilitating circumstances. Just like the enemy is always attacking us, isn’t he? Yes. Thanksgiving, shouts of gratitude for moving from death to life.

I appreciate that you’re more in the charismatic realm. Yeah. We are in a Wesleyan holiness Pentecostal church.

So we’re gonna have a little bit of all the above, but my husband and I first started ministry together with assemblies of God. And so it was formal, but yet it was free, if that makes sense. Yes, it does.

Yeah. So people were able to shout and praise God, but it wasn’t disrupted. It was the Holy Spirit, what he was doing and allowing as the pastors, allowing that movement.

Cause I think we can stifle that in the congregation. So, and you can think about personally or communally when we praise God or give thanks to him, even when we don’t feel like it, what it does for our being. It lifts us out, as David says, the muck and the mire and where we are presently to keep our focus on the instead of me.

And so lamentation, I’ll also make a recording. So everything that’s said will, I’ll send that out later tonight, the recording after it’s done. Yeah, I appreciate that.

Lamentation, that’s so many different words. This was probably, it’s kind of the central one. If you look at, it’s two thirds of the songs, lamentation.

So they were struggling. Love that churches actually cry out to Jesus, Lord help me, I need you. But it was also a cry to make sure the Lord hadn’t abandoned them and forgotten them and to let them know that he was still there.

So, and then the instruction was the tradition of their forefathers. So we know as Moses and in Deuteronomy and in the Torah, he’s simply repeating all the first four books, but he’s declaring to them, this is how we have to live when we enter the promised land. The tradition of our forefathers has already been done, why are we gonna do it again? And I know that’s the issue with a lot of churches that we’ll get into in later weeks that they’re allowing the culture to form them instead of the scripture.

Yeah, I agree. Scripture told us to do that. Have you found that as well? Yes, I think in my church, there have been some, not a lot, but I have been traveling to different churches and I see how the culture has formed them instead of the opposite, instead of like having the Bible form them.

It’s not just about like the styles or like the new technology, but they have, some of them have changed their essence, and they consider that to be the trend and it’s not. And so it’s just sad to me. And that’s so good, essence, because essence before existence, God’s whole being was here beforehand and that hasn’t changed.

He is the same yesterday, today, and forever. Hallelujah. That is a burden lifted off of us.

So that’s really good. And then the last one, one of my favorites is kingship. I don’t think we do enough of declaring glory, that doxological movement, upward movement, Trinitarian movement.

So this class, we want to think about models, help us shape and form through the Trinitarian movement of upward for the father, giving glory or doxa to the father. And then inward through Jesus Christ, because we’re having, it’s relational. We want to have a relationship with him, a deep, intimate relationship.

And then outward for missional through as the Holy Spirit speaks to us and go outside the church wall. So this is bearing witness to his almighty presence, that he is worthy. There’s no other reason, except that he’s worthy to be praised.

Yeah, amen. So they were declaring that and learning to see that in spite of all their circumstances. So they’re divided into five different books.

And so that kind of helps the clarity of most of them, we know are written by David and other Levites, or I’ll just call all of them worshipers or psalmists, because it’s really a reflection of who we are. Yeah. Life called us to be, so.

Good question. So the five divided books that you have there, would you say that those are in order to divinely the song of trust? Like for example, from one to 41 is a trust, and then 42 to 72 is thanksgiving, so on, or no, or just that how it divides? No, yeah, they’re, no. So they’re kind of varied throughout, but there’s, because there’s so many, 150 psalms.

Yep. All of the different, differing psalms are placed in that. So thanksgiving would also be joy.

Got it. So you could say songs of trust or confidence. Yeah.

You know, instruction or teaching methods, or kingship or giving glory or royalty to God. So, but yeah, no, but that’s just how they were divided into chapters when they first were written, and then how it’s easy to kind of study and know who wrote them and what the story is behind them. So it’s good to go back and look at that.

Got it. Yeah. Yeah, that makes sense.

Thank you. Okay, and then hymns. So we wanna look at some of the first century hymns and I’ll ask you a question about that in a minute, but first century songs, they were describing the incarnate Christ through his salvific work, through salvation, those tones of salvation that he conquered the enemy and brought us out of darkness into glorious light is the agent and goal of creation.

Isn’t that wonderful? Hallelujah. So these are the three, there are so many first century hymns. And let me just pause.

I don’t know if your church uses that. People have taken some of these hymns and created songs from that that are just all scripture. Some of them, yeah.

I mean, some of them we do have like some hymnal. We’ll still have like the hymnals and we definitely sing from them, but a lot of them we’ll use, you know, like my church is very good. We’re doing like old and new per se, so that we do the hymns and we do the contemporary.

So that’s one of the things that I appreciated, the fact that we don’t only do contemporary or only do hymn, but it’s a mixture of everything. So your model might be the blended, you know, that you use both. And we’ll talk more about those models too, but that’s so rare.

That’s wonderful, Christian, because a lot of churches are either, or, and they’re stuck on, well, we’re not gonna do that because that’s old and we’re not gonna do that because that’s new. To me, it’s more about, is it scripture-based? Yes. Is it Trinitarian? And is it gospel-centered? Yeah.

Because you could do feel-good songs and they’re all about us, as opposed to simplification of God. You know what I mean? Yeah. Yes, absolutely.

And I have seen that in some of the churches where it’s just all about us, what we call, I called it like me-centered worship, where it’s all about me and how the Lord loves me and how, you know, all about me-centered. And then there’s more God-centered ones that are strictly pure glory to God and adoration, all of that. And I think, I’m with you, I think a lot of the churches need to go back to the fundamentals of, is it bringing glory to Christ? Is it singing about, you know, the Trinity? Is it evangelizing people? Is it speaking out the gospel? I think that’s great to keep in mind.

Yeah, absolutely. And I think with this generation coming up is that, you know, I have kids in this generation and they tell me often, well, what it’s called, they call it consumer theology, where you’re going to a store to consume, they’re coming to church to consume, but they’re not offering the glory or their heart to the Lord. And so that really falls on the leadership of a church, really.

Yes. And how it’s formed and shaped and the standard in which they use. So these hymns really help us understand how important it is for that foundation of scripture to be in the word.

So we know John 1 is talking about the incarnate word Colossians 1 is the preeminence of Jesus Christ and that him being the goal and the agent for all of creation. And then Philippians 2, that really beautiful, one of my favorite hymns that we kind of forget that how the body is to emulate Jesus. And he gives a beautiful example of humility and how he was willing to lay down his life for the beauty of the bride of Christ.

So. Yeah, I agree. And then two things, two specific things that hymns tell and describe, and this is all hymns, but specifically in this first century in the New Testament, God’s story in Christ coming to pass because of his love for creation.

So if we go back to the beginning, we know how much God loved the world. And so he wants to bring that forth and has through Jesus Christ. And that’s our responsibility as leaders or as I teach and as people lead in the church to recognize, are we telling the story through these songs? I can’t remember who it is and I’ll have to look it up and then put it on the announcement page, but someone wrote a beautiful song or a depiction using the same words of Philippians 2. And they added just this beautiful instrumental music which is so simple, but it shows you how they actually lived and breathed and sang in those scriptures.

Ephesians 5, 19, and then in Colossians 3, it talks about singing songs and hymns and spiritual songs. And that’s what they did for the glory of God. So then the second part is God’s majesty displayed in the community of the Holy Trinity and what we just kind of touched on.

And you mentioned that this community is everything for declaring God’s glory. And the most beautiful example of the Trinity and how we are as a body of Christ to be a relational community, to have that beautiful fellowship or that koinonia. And so a little more specific in this hymnic prologue of the New Testament, Genesis 1, Jesus is the word made flesh in the beginning of creation.

The communal relationship is always fascinating to me in Genesis 1 about people changing that theology and it’s so clear, let us, which was the first Trinitarian passage that we see, make man and woman in our image. And then Jesus came to dwell, which means to pitch his tent among the people to be like us, but who knew no sin. So any questions or any comments on that specifically? No, I think it is very good.

I never had explained it in this way. So this is all good information and very well said. So thank you.

Oh yeah. And at the end, I’m gonna ask you some questions and kind of get more familiar with your context in ministry too. But- Absolutely.

So the next two hymns is Paul describing, as we said, the humble service and tracing his pre-existence, really his finished work, this incarnation death and resurrection and enthronement. So think about music declaring that, and this is the most beautiful hymn. I try to close my eyes often and I read that and to imagine envisioning a church singing this scripture, and how moved the body should be.

So, and this hymn was to kind of encourage the church in a deep love for God, but also for neighbor. And to see that the Lord is our one and faithful servant, humble servant who has gone before us to prepare the way. And then the third hymn that they used is Colossians 1, 15 to 20.

Christ is being Lord of our creation as the agent and goal from the foundation of those seven days of God’s creation. And then Christ as redeemer or redemption, head of the church, accomplishing reconciliation through the blood of the cross, which he declares also in Ephesians chapter two. So then we’re gonna kind of move into fourfold worship.

Now, typically we had four Zooms, we would kind of like separate all this, but I’m putting it all together so that when you, this will help you with your final paper, converging your model and then another model and how that looks like. So convergent worship. My husband as a worship leader, his goal when we traveled and went to many different churches, but he helped raise and train people to if they were leaning towards traditional and didn’t do any kind of praise songs to bring the body together.

And we called it convergent worship and to do both and or to tag him along to a praise song or to do just a hymn. So that was what he was called for as a worship pastor. So the fourfold worship, and I’m sure you have read the syllabus and look at the books, but this is the worship architect, beautiful, such a great way to describe the church and how important these fourfold worships are.

And it’s that blueprint or that structure of like a home and how an architect would build a house. And then within those movements, Constance Cherry puts the details together, allows the pastor or the leadership to put the details, which is so good. Communal worship is taught, it’s a gradual progression as, and this is something that I forgot to put my husband’s name by it, but that he wrote that you’re entering a new culture or learning a new language.

So you could come together with little like the Acts community in chapter two, come together with 15 different languages, people from socioeconomic backgrounds, ethnicities differing, but they had the one thing in common, which was the bond of Christ. And so that’s what it’s like coming into this, a community and bringing, when you have people having variances of, I like, I like, I like, I like, and you’re bringing it together. Okay, so you are, what is your nationality, Christian? I’m Hispanic.

Hispanic, okay. So if you go into a church that’s not all Hispanic and you have many different people from different backgrounds, you’re thinking about, okay, so how would you help someone learn your language? That’s the same thing as worship is what she’s trying to help the leadership understand. So how would you do that? If you’re trying to teach someone your language, your background, what would be some of the one or two things that you would do? Well, I guess one of the things I will do is first start speaking slow to them and then say, you know, like, this will help you learn the language.

Then like, I will tell them to like, listen like to music or listening to like movies or anything like that, that is like in Spanish, even in the beginning they don’t understand it. So I will introduce them to that and encourage them to like speak and like to cut English, for example, if they are English speakers, to cut English to a minimum and start more in Spanish, like kind of immerse in the culture a bit more, do, you know, as much as they can to do Spanish as much as possible, you know? I like that. And so slowing down, that’s one of the things I teach in my spiritual formation classes is we have to slow down and pause.

And so that would help people understand what you’re saying probably more. So if we look at that in terms of worship, we could have a group of people coming together that, let’s say you have six people and three like this and three like that. So we’re learning to listen and why they like it and how we can converge together and gradually kind of those stair steps of making it.

So it’s a movement, not of one or the other, but of both. And I think that’s what this class helps. See the models.

It’s not so much about the models of what we do, but who we are and how it shapes us. So, and then these four movements. Oh, go ahead.

What? No, no, that was good. Oh, okay. So the four movements are gathering the proclamation of the word, which is really more of the evangelical, wonderful, powerful book by Gordon Smith, evangelical, sacramental and Pentecostal.

And then the table response would be the liturgy or the sacramental, and then sending forth or gathering could be the Pentecostal. How do you let the Holy Spirit move in the body of Christ to send them forth to be a witness to the world or to gather them in the name of Jesus? So it’s a beautiful way to bring differing views and likes in worship together, because we know there are many different things. And you know, really what I like to say in my classes is in heaven, it’s gonna be all types of glory, praising God and giving glory to his name.

So we’re not gonna be focused on more. I don’t like that or I don’t like that. We are just gonna be at his feet.

So worshiping him. Okay. So the first one is gathering and preparing congregants to enter the presence of God to celebrate Christ.

And I think this is one of the most important things. I don’t know what your church does, but when we were pastors, we set the tone by having some music playing and helping people to enter in and reverencing the Lord and preparing their hearts for what they’re getting ready to offer to the Lord and how to glorify him. So for the worshipers in the Old Testament,

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