Converting Access Challenged Nations Distinct Cultures Part 2 ... English

Sister Iptissam Azar shares powerful strategies for reaching Access Challenge Nations through relational evangelism and biblical hospitality. She outlines practical approaches for building trust with collectivist cultures by finding common ground and showing Christ's love through consistent relationships.

• Collectivist cultures (most of the world outside North America) build trust through long-term relationships, not accomplishments
• Biblical hospitality means love for strangers and differs greatly from modern Western hospitality
• Discipleship can and should begin before conversion through authentic relationship building
• Oneness Apostolics are uniquely positioned to reach Muslims through shared belief in one God and holy living
• Miracles happen anywhere life happens, not just in church services
• Finding commonality in dress, family values, and moral standards creates natural bridges
• Political opinions should never hinder gospel opportunities with immigrant communities
• Trust is built at home over meals, not through arguments or direct confrontation

If you're interested in learning more about effective tools for reaching Access Challenge Nations, download the free resources mentioned in this episode through the link in our show notes.

We love to hear from our listeners! Thank you!

https://www.amazon.com/dp/1639030158?ref_=cm_sw_r_cp_ud_dp_VZBSV9T4GT4AMRWEWXJE&skipTwisterOG=1

Support the show

• https://www.youtube.com/@charlesgrobinette
• https://www.instagram.com/charles.g.robinette/
• https://author.amazon.com/books
• https://radicallyapostolic-merch.com
• www.charlesgrobinette.com

Episode Transcript

Speaker 1 (00:09):
In the name of Jesus.
In the name of Jesus, In thename of the Lord.

(00:43):
In the name of the Lord, in thename of the Lord, In the name
of Jesus, hallelujah.
I worship you, Lord, Praiseyour mighty name, God,
Hallelujah.
Hallelujah In the name of Jesus.

(01:08):
In the name of Jesus,hallelujah.
Well, praise the Lord, everybody, and welcome to our second
monthly Apostolic MentoringSpecial Edition episode.
And this is such an amazingfirst two episodes just talking

(01:30):
about winning Access, Challenge,Nation, Distinct Cultures.
Last month we had Dr Azar withus, Just an amazing, so fruitful
and so well-received episode.
I mean, it was beast mode.
You guys know it was beast mode.
The multitudes of thousands ofviews that that episode just got

(01:54):
on Facebook alone was justamazing.
And I'm so thankful for the wayGod has used that episode to
bring wisdom, understanding,direction to his global army.
And now we get to have SisterAzar today and I found out what

(02:18):
her first name is and I'm soexcited about it and I'm going
to try to say it, and I'm soexcited about it and I'm going
to try to say it Eptisam is thatright?
Sister Azar.
And it actually means smile,which is so fitting for Sister
Azar because every time I seeher she's got a wonderful,
beautiful smile and she has sucha wonderful heart and it's just

(02:42):
such a joy to be with brotherand sister Azar.
I love this family.
They are some of the justpurest kingdom motivated, just
intentional apostolic warriorsin God's army.
And we've got Dr Azar on today.
He might as well say hi to usbefore I give the whole

(03:06):
interview with Sister Azar.
But, dr Azar, we love you.
Would you just greet everybody,since you're here.

Speaker 2 (03:13):
It is a harvest that is untapped and we really need
to strengthen and equipeverybody in our fellowship to
do this.
Thank you, brother Rabinett,for leading this.
It is such a needed harvestthat we, as apostolics, are

(03:36):
required to reach but step intothis slowly and I think this
will be a boost to the kingdomof God.
So thankful, I'm thankful, tobe part of this.

Speaker 1 (03:47):
Amen.
Thank you, dr Azar.
Sister Azar and I were talkingright before the session went
live and I again I don't knowthis to be completely factual,
but I was thinking about it thismorning when I woke up I cannot
think of a nation in the worldthat does not have the distinct

(04:10):
cultures of Access Challengenations present inside those
nations.
I think every nation in theworld has some degree of those
distinct cultures present andbecause of that it is the
mission and, I believe, themandate of heaven that we have a
focused effort to reach thosedistinct cultures.

(04:33):
It is not simply those that arejust born in the nation, those
ethically specific, culturallydistinct that are a part of that
specific nation that need to bereached.
If you're a missionary there,if you're a believer there,

(04:53):
every single distinct culture inthat field is your
responsibility.
God handpicked you,strategically placed you, and
you cannot dismiss ormarginalize the cultures that
are in the nation and say, well,that's not really the people of
this nation.
Everybody there is ourresponsibility and everybody on

(05:16):
earth it is our responsibilityto preach the gospel to them.
And so I'm very passionateabout winning Access Challenge
Nation, distinct Cultures and tohave Dr and Sister Azar a part
of this mission and in leadingthe way.
They're the tip of the spear inthis ministry.
We honor them and believe sogreatly in their mission and

(05:40):
again I'm so excited to haveSister Azar today.
Sister Eptisam Azar, born inJordan, she immigrated with her
husband, dr Azar, here withtheir two children in 2007 to
America.
She has a bachelor's degree incomputer science, a master's in
business administration andshe's licensed with the United

(06:03):
Pentecostal Church a minister ofthe gospel, not to mention
everything they do withmulticultural ministries, middle
Eastern evangelism,multicultural ministry
coordinator in Detroit MetroDistrict, and translating books
radically apostolic, and so thatis just a huge, just mouthful

(06:28):
of just great effectiveness inthe kingdom.
Sister Azar, you are a hero ofthe faith.
You and your husband are suchgreat weapons in God's arsenal.
We thank you for being heretoday.
We thank you for being sowilling to share your ministry
with the world and please takeyour liberty, do what you guys

(06:49):
always do and just preach thegospel.
Thank you.

Speaker 3 (06:53):
Thank you, brother Robinette.
It's such an honor andprivilege to be here.
It just means a lot to us tosee how many people are willing
to grow the kingdom of God by,you know, reaching others, those
that are your neighbors, yourfriends, those that are
strangers around you, whereveryou are or wherever you will end
up being.

(07:14):
I'm going to share my screens.
Let's see if this is going towork quickly and if you don't
mind, I'm just going to getright into it.
Let's see here.
Let me know if you just can seeit.
Okay, I have to remove thishere.

(07:36):
Okay, so I'm going to start bytalking about the different
approaches of evangelism that weare all used to.
We see this first one a lot inNorth America inviting people to
church, and this works forAmericans.
But for people from collectiveculture generally, this does not

(07:57):
work a lot, because our evennot just our religion, our
denomination is our identity.
So it is strange for a Catholicto go visit an Orthodox or an
Orthodox to go visit a Baptist.
Now we're talking about aJordanian going to visit an
apostolic or a Baptist.
It's just not in our, it's justnot the way we do it, we're not

(08:21):
comfortable in doing that.
And the other approach is thedirect, where we, you know, all
the way, like whateverconversation we're talking about
, we direct people to Jesus.
This might seem a littlestraightforward direct forward,
with immigrants, with peoplefrom that type of culture.
And then we have theapologetics, which you know.

(08:42):
You challenge people's faithand you defend your faith.
With that we can create enemiesand sometimes we just do it for
you know, just intellectualconversations.
And then the testimonials is abig one Also, we've seen it in
the United States A lot ofpastors you go and go tell your
testimonies, and Shadi touchedon this a little bit last month.

(09:04):
Testimonies, and Shadi touchedon this a little bit last month.
People from a collectiveculture are deductive thinkers.
So if you want to tell mesomething that I really want me
to believe in it, you come withthe principle first show me the
scripture and show me how it'sworking in the Bible.
Give me some more scripturesand tell me that it happened to
you.
I actually was trying towitness to my aunt and I just

(09:29):
started to tell her myexperience about me receiving
the Holy Ghost and sheimmediately stopped me and she
said your experience onlymatters to you.
So that's how they think Now,the most effective way that we
found out with immigrants, withACN cultures, are the relational
evangelism.
It is more lasting, it is morerelevant to the things that

(09:54):
they're dealing with, whether ifit's their lack of faith,
whether their hardship, anxiety,you're touching the matter,
that the thing that reallymatters to them.
So this was the most successfulthat we have seen.
It highlights the value of theperson.
It shows the love of God in you.
It's so personal and that loveof God in you will draw people

(10:15):
to him.
So building a relationship withthe people will bring them
closer to God.
Now, how to build therelationship with immigrants,
with people from you know,middle Easterns, acn, people
that are.
I will just summarize when Isay collectivist, I mean
everybody except North America,australia and few European

(10:37):
countries, but the rest of theworld are considered
collectivist.
So the first thing isacceptance.
A collectivist needs to knowthat you are not a threat to
them, their family and theircommunity.
Knowing you will determine theextent of the relationship.
And that's why, in your firstinteraction with them, they ask
where are you from?
And they ask about your job,your family, your age, your

(10:58):
children, your religion, andthey basically want to put you
in a box, basically want to putyou in a box and if the
interaction results in a changeof who you are, they will change
the box that you're in and that, technically, will change the
relationship with you,negatively or positively.
So you might be talkingcasually or making jokes, but
their gears are spinning asthey're trying to figure out

(11:19):
where you will stand in therelationship.
So, in your conversation withthem, point out the good things
that you want them to know aboutyou.
You know your interests of themtrying to fit you in that
instead of them trying to fityou in that random box.
Tell them about who you are andwhat you do and share with them
your values.
Now, this is not going to be,of course, a dump of information

(11:41):
, but it has to come organicallywithin the conversation.
Trust building and trustperception are different between
collectivist and individualist.
For individualist trust isoften built through a personal
accomplishment.
I give you a task, youaccomplish the task you're

(12:03):
trustworthy For.
A collectivist trust is oftenbuilt through strong, long-term
relationship.
Trust building is a gradualprocess tied to the family, the
community and the integration inthat community.
They build trust in the house,when they visit with you, when
they hear you talk about yourfamily and they see how you
treat your wife, your elders andyour family.
This happens over a meal on thekitchen table.
It happens when they hear youropinion about life in general,

(12:26):
your faith and your moral values.
This is how they build trust.
Now why is building the trustimportant For a collectivist to
share with you that they are notsatisfied with their religion.
It takes trust To share withyou that they are having issues
at work or in their marriage.
That will take trust.
People are more likely toconsider new beliefs or ideas if

(12:49):
they come from someone thatthey trust and respect, and so
to build that trust it willrequire time to be spent with
the individual.
So house-to-house visits mayseem in our individualist eyes
are a waste of time, but in thecollectivist eyes it's
trust-building andcommunity-strengthening.
Hospitality is also an importanttool for relationship-building,

(13:11):
and I'm talking about biblicalhospitality.
Biblical hospitality the wordhospitality is the English word
that the Bible translates fromthe Greek, which combines the
two words philo, which is theword that we're all used to it's
the love, or affection and theword philos, which means
stranger.
So it basically means the lovefor strangers, and in our

(13:35):
apostolic culture we focus a lotabout fellowship, but sometimes
we confuse fellowship withhospitality or loving the
stranger.
Fellowship, in its meaning,it's basically a friendly
association, especially withpeople who share one's interests
.
It's like you and I.
It's like the people in thechurch.
We have something in common.
But with hospitality it'ssomething that you don't

(13:59):
necessarily have anything incommon.
It's somebody who is strangefor you.
In Hebrews 13, it says letbrotherly love continue and do
not neglect to show hospitalityto stranger.
It is a command to us.
It's not an optional thing andit's different from fellowship.
But now, fellowship andhospitality, both are needed.
One is not more important thanthe other, and I would like to

(14:22):
spend a few minutes here to talkabout hospitality in the
context of collectivist andindividualistic culture.
This is me I just believe thisthat hospitality had shifted
away from its biblical essence.
And it's not because we refuseto practice the biblical
hospitality, but it's thatdeviation from the biblical
hospitality was basically anatural progression from our

(14:46):
individualistic mindset andShadi touched on the differences
between collectivist andindividualistic.
I just want to talk about itfrom the hospitality
specifically.
In our individualistic mindset,hospitality is a choice.
It's often scheduled, prepared.
You choose to do it or youdon't choose to do it.
Your home is a private space.

(15:08):
A guest must be invited.
Any unannounced visits can feelintrusive.
Your personal time and spaceare very highly valued.
You do you.
You're independent.
You have a choice who to invite, when to invite and when to
even end the visit.
Hospitality is curated.
It's about presentation andplanning and not just the

(15:30):
presence, and I love that.
My family, we got accustomed tothat very quickly because it's
very easy and convenient foryour family.
But that's not how the rest ofthe world operates and if we
want to reach the world, we haveto tailor our efforts to what
speaks to them and make themfeel welcomed.
Now, in the collectivist mindset, hospitality is responsibility,

(15:51):
welcoming others, especiallystrangers.
It's expected and an honorablething.
The home is open for neighbors,extended family and even
unexpected guests.
People come before personalconvenience.
We belong to each other.
I open my house today, you openyour house tomorrow.

(16:13):
My house is a shared space.
It doesn't even belong to me,it belongs to God.
I should not hold it from myhome from inviting people, and
it's not about, of course,impressing them, it's about
including them, make them feelwelcome and loved.
Now, there's no right or wrong,there's no good or bad culture,
but we're not viewinghospitality from what makes
sense to you and I.

(16:33):
We want to understand thebiblical hospitality and use
wisdom based on the culture thatwe're working with, that we're
working with Now.
There are similarities betweenthe way hospitality is viewed
and practiced in the biblicaltime and in a collective culture
even until now, and it'sdifferent from the way it's

(16:55):
practiced and viewed in NorthAmerica Today.
The most understanding ofhospitality has that minimal
moral component.
It's just an extra thing thatwe do it if we have the time.
We very early see it asspiritual obligation In the
collectivist mindset.
To be hospitable is to gain andmaintain the honor of the
individual, their household, thewhole community by receiving

(17:17):
and offering the protection notonly for family but also for
strangers.
And we see that demonstrated inthe Bible when Abraham received
the three men in Genesis 18.
There's so many examples ofhospitality that is packed in
that story.
I really encourage you to readit Later the two men who were
received by Lot and were offeredprotection, the Shunammite

(17:39):
woman who offered a place ofrest for the prophet.
And it was not only in the OldTestament that hospitality
carried a high moral value andwas received as that command,
but we also see it in the NewTestament.
The Bible, in Romans 12,stresses on important things for
the Christian living, likebeing fervent in the Spirit,
serving the Lord, even prayer,and distributing to the

(18:02):
necessity of the saint, but alsogiven to hospitality.
I don't want to say prayer isthe only important thing for
Christian living, but openingyour home is important, loving
someone is important, showingthem that you care about them is
important.
And 1 Timothy tells us that thebishop then must be blameless,
the husband of one wife,vigilant, sober of good behavior

(18:25):
, given to hospitality.
And then it says apt to teachand notice how it's mentioned
that the church leader must behospitable before being able to
teach Hospitality.
It's that both action andaffection, receiving and loving
a stranger.
And if we can demonstrate thatwe love and care for someone,
then they will begin to trustand receive our teaching.

(18:46):
Our focus must be on theindividual.
Then the teaching will come.
When reaching people, it isimportant that we break through
barriers and not unintentionallybuild walls.
And I'll give you an examplewhen we tell people this person
needs a Bible study, if you goto a Middle Eastern, for example
, and you say I would like togive you a Bible study, two

(19:09):
things would come to their mind.
First, who are you to teach mea Bible study?
Who put you in that status of ateacher?
I don't know you.
I don't trust you.
I have just met you.
What are you credentialing?
And then the other thing thatcomes to their mind is why would
you assume that I don't know myBible?
Now, whether they know it ornot?
But that's what comes to theirmind and you might not like that

(19:33):
, but that's how they're wired.
That's how they're thinking.
It's very hard for them tobuild trust.
It's not an easy thing, but theway to work around this is that
you spend time with them.
You establish that trust.
Way to work around this is thatyou spend time with them.
You establish that trust.
They see you in your home, howyou treat your family, how you
have peace in your home, andthey would feel that I want that
.
And they would reach to you andsay I want to know how do you

(19:54):
have peace?
And then you would open yourBible and talk about how God
gives you peace.
It does not.
When we when my husband and I doBible studies, we don't carry
charts.
Nothing against charts, butJesus didn't carry charts.
But that's not how the cultureworks, right?
We visit people, we sit downfor coffee, we would have a meal
and people just open thesubject.

(20:14):
They would you know.
Sometimes they would ask well,how was your weekend?
Well, we were at church.
Oh, what did you do?
Oh, why is your churchdifferent?
So it brings up conversation.
It oh, why is your churchdifferent?

(20:38):
So it brings up conversation.
It brings up.
Sometimes we would just sit andtalk about parenting, so we
don't call it a Bible study, butwe do a lot of teaching of the
Bible.
While we're talking abouthospitality and then I'll move
back to relationship buildingHospitality is reciprocal.
In a collectivist culture it'sa mutual obligation.
I invite you today, you inviteme tomorrow.
There's a mental tab of who didthe last move.

(20:58):
So if you fail to reciprocatein that relationship, they feel
that you're keeping distance andyou don't want to pursue the
relationship.
So we had people, a missionary,telling us oh, people are
inviting us to their home.
I'm like are you inviting themback?
They're like oh, no, well,that's how you establish the
relationship.

(21:19):
When you invite them, sometimesyou have to insist on the
invitation.
Sometimes they refuse to cometo your house because of the
religious dietary restrictions.
So when I invite MiddleEasterners in my home,
especially Muslims, I would saydo you have any allergies for

(21:39):
food or do you have anythingthat you don't like?
And sometimes, if I'm invitingthem, I would say I will make
sure to bring halal food.
I will put them at ease,instead of them feeling like, oh
my God, like what is she goingto, you know, cook for us and
all of that.
Or sometimes I would tell themI'm going to buy the food from
the Middle Eastern store and ifyou don't know what that person

(22:00):
would eat, a quick Google searchabout whatever religion and
what that person would eat.
A quick Google search aboutwhatever religion, and you will
find what would that tell you.
If you're inviting a Muslimfriend to your home, sometimes
they might not come because yourhusband will be at home.
So I would tell my friends isthat, why don't you come over?
My husband will actually bewith his friend or at work.
No-transcript.

(22:26):
When they come over, try tooffer more than one item.
Think of it as more the effortand the abundance over the
perfection and, of course,insisting on them trying.
They would say no, no, thefirst few times, only to accept
the third time In the Americanculture, and my husband and I
were shocked when we startedgoing to visit people.
They would say here's the food,the coffee make yourself at

(22:49):
home.
I mean, people will leave yourhome hungry because it's a
shameful thing that I come toyour home and I'm like showing
that I'm hungry and I'm waitingfor you to feed me.
It's just the way.
That's the way they think.
So you might need to insist andyou know, get up and make their
meal or something.
The one thing that I feel ithelped us is that when we ask

(23:10):
people about the Americanculture, why do you do this?
So what?
I would tell people, orientpeople to your culture.
It really breaks that barrierand it really creates shortcuts.
The more we understood theculture, the less we were
offended, and it makes thatrelationship much smoother.

(23:31):
When greeting them, especiallyif you're greeting somebody from
the opposite gender, wait forthem to extend their hand.
I'm talking specifically forMuslims.
Wait for them to extend theirhand.
If they don't extend their hand, don't extend your hand.
Sometimes you'll see them dothis, which means don't extend
their hand, don't extend yourhand.
Sometimes you'll see them dothis, which means I'm sorry, I
can't shake your hands, but youare dear to me.

(23:53):
For Muslims, before prayer theywould wash.
They follow the very similar tothe washing in the Torah and
touching a woman would defiletheir wash and they will have to
wash again.
And same for the woman if shetouches a man.
But also if they touch a dog,it will defile their wash.
So that's why, if you have thecutest pets in your home, when

(24:18):
they come over, please put themaway and that's why you will see
that they're surprised that youconsider your dog as part of
your family.
So cats, birds, fish, any smallanimals like rabbits, they're
considered fine.
They don't have any religiousissues.
When visiting them at theirhome, respect the hierarchy and

(24:39):
shake the eldest person's handsfirst, instead of playing with
the kids and stuff.
Going back to the relationshipbuilding, providing the support
for the family, collectivistdecisions are often scrutinized
by the community, so embracing anew faith can carry significant
social consequences, including,you know, ostracism or

(25:01):
alienation, and so individualsmay be hesitant to explore
Christianity without the support.
But when you build arelationship with them, they
will know that you belong to agroup that you respect and
you're loyal to and you belongto a bigger community.
So if they ever feel that theyare too separate from their
group, they are confident in youthat you can provide substitute

(25:24):
, a support system for them, soto speak.
And then finding commonalitylook for everyday points of
connection such as family life,food, sports maybe not so much
sports because, like in Jordan,we play football, you call it
soccer.
We don't play baseball, wedon't play hockey, so maybe not

(25:44):
too much of a sport, butanything that is like community
events, just to start anynatural conversation.
Now we take this a step furtherand find commonality.
For example, in dress I talkabout how conservative my family
is, my church family are, likewe don't do the.
Secular dating Find something incommon that speaks to their

(26:08):
value.
Secular dating Find somethingin common that speaks to their
value Shared experiences orvalues, lower defenses and make
it easier to discuss spiritualmatters without it feeling it's
forced.
Our Asian friend told us onetime he said American comes
across very confident and can bevery intimidating, so it makes
them very hesitant to have arelationship or even approach an

(26:30):
American just because you comeoverconfident and they don't
feel that there's anything incommon between you and them.
When we talk about people fromthe majority religion, and we're
talking Middle East, centralAsia, west Africa and
Sub-Saharan Africa.
There's so much we have incommon as apostolic that we can
use to build a bridge with them,and because they believe in the

(26:53):
Torah and the Bible.
It is important to know thesewhen building a relationship
with someone from this religion.
They believe in one God, in theoutward holiness.
They are pro-life respect tospiritual authority.
It is the only other religionin the world that evangelizes.
They believe in the miraculousthe virgin birth of Jesus.

(27:15):
Jesus is alive in heaven.
They value hospitality, theprayer.
It's essential to know thesethings to find something in
common when you're havingconversations with them.
Now, there is no one on earththat is better positioned to
reach somebody from thatreligion like a Oneness
Apostolic.
On many occasions we were havingconversation with someone from

(27:37):
that religion.
They would either ask or justthe Lord opens the door in one
way or another, and we wouldgive a quick introduction about
our faith and what we have incommon that they don't know
about, and we challengedourselves that in our first
meeting with anybody, we wantthem to know two things about us
.
First is that we believe in oneGod and we reject the Trinity,

(28:00):
and the second thing is that welive in a holy lifestyle, inward
and outward.
And why do we say that wereject Trinity?
Because all Christians say theybelieve in one God, but of
course, the Trinity is in theircore beliefs, which contradicts
the oneness of God.
So we need to say that wereject the Trinity because the

(28:20):
first objection they haveagainst Christianity is the
Trinity, and so by saying that,we took this objection
completely off of the table.
We had many conversations withindividuals who are influential
in their community.
We shared with them that webelieve in the oneness of God
and that we practice modesty andholy living.
A lot of them get on the edgeof their seats and they're just

(28:42):
shocked.
One person I remember.
After sharing that with him, hesaid I've been to so many Bible
studies and I've never heardwhat you're telling me.
He said the priest said youjust have to believe in it.
He was searching and that's whyhe attended Bible studies,
although you know he was not aChristian, but he was searching.

(29:03):
He was looking.
Obviously he stopped goingbecause he was not satisfied
with the Trinity and obviouslyhe stopped going because he was
not satisfied with the Trinity.
Another thing that we make sureto share with them is that we
experience the miraculous thatthey always pray for.
But they don't attain it.
And if you tell them, hey, isthere anything I can pray for
you?
Or if you know that they needsomething, you ask them hey, can

(29:24):
I pray for you?
There's a survey that says thatout of the thousand people that
were asked to pray for you,there's a survey that says that
out of the thousand people thatwere asked to pray for in Jesus'
name, only three refused.
So your chances are so highthat they will agree to pray in
Jesus' name because they knowwho Jesus is.
Jesus is a healer in the Quran,so it's not as strange that you

(29:44):
pray for them and you say inJesus' name.
Speaking of the modesty, wedon't have to convince people
from that culture or religionabout modesty and it's important
.
But it's important that we showthem that we share that with
them and that we don't agreewith the immodest living.

(30:05):
They do not know that Christianmodest women exist.
They think that all Westernsare Christians and that all
Christian is like what they seeon TV.
They're all immoral and notmodest and we have to explain to
them that we are different andthat we pursue holy living
inward and outward.
And that's what the Bibleteaches.
And you can give them examplesof, you know, of the dress

(30:28):
distinction between men andwomen.
For women, you can tell themthe Bible says my hair is my
covering.
And how do we take pride inhonoring God when we are being
modest, honoring our husband byprotecting our body?
And although we might thinkthat their women are forced to
be covered and there are manyreasons for them to be covered,

(30:48):
such as you know, respectingtheir parents, the culture but
some of them think of it as ashield of protection from that
unwanted attention, you know,particularly from men, or they
do it to never provoke a man totemptation through her action of
dress.
So, yes, pressure may be thereason why women are covered,

(31:08):
but a lot of them, who live inthe West especially, want to be
covered.
Some of them may look down onWestern women based on what they
see on TV and then they thinkof, you know, the Western women.
They're all lacking boundaries,their life is as if all is
being allowed, no restriction,and that's why we have illegal
relationships, teenage pregnancy, damaged reputation and etc.

(31:31):
So we have to be the ones thatchange their view of christian
women by living our holiness andsharing what we believe from
the word of god.
Now let me share a few differentapproaches that can apply to
all immigrant and especiallypeople from this other religion.
First, discipling beforeconverting.

(31:53):
We don't and we have to remindourselves, we do not disciple
only those who are saved.
Discipleship can start beforeconversion.
That's what Jesus did.
Jesus spent time with manyteaching and sharing parables,
loving people, healing them,those who followed him and did
not follow him.
Not everybody followed Jesus,but he healed people.

(32:14):
He fed everyone.
His disciples were fullyconverted after he spent three
years with them.
We are not better than Jesus tohave a new convert every month
or year and put so muchexpectations on ourselves.
Now, one of the dangerous thingsthat I've seen a lot and I hear
a lot from people you know Iwas in contact with this person,

(32:34):
but I don't think they'reinterested.
So they stopped therelationship and, yes, jesus
told us to dust our feet, butsometimes I feel we dust our
feet too early in therelationship.
What if you kept thatrelationship?
What if you kept thatconnection?
And what if that person?
Yes, they might have not neededyou today, but they will need
you two years from now.
You have to be in thatrelationship.

(32:56):
Don't cut off people.
Keep the relationship.
Now this discipleship can happenin a coffee shop, their home,
your home, in the park, anywhere, but not necessarily invite
them to church.
You build the trust and theconnection and every meeting is
considered discipleship.
Inviting them to home beforeyou invite them to church and

(33:19):
some people may not be able tocome to your church and inviting
them to church can disconnectthem from their family and
family is going to put a lot ofpressure on them to even
disconnect from you.
We think discipleship onlyhappens in a Bible study or a
church building, but in reality,in these cultures, any
interaction is discipleship,because you're talking to them

(33:41):
about your faith, your family,your God and you show them how
you behave in differentsituations in life.
This is all considereddiscipleship.
They're introduced toChristianity through you.
You're like the walking Bibleor the walking example of the
Bible for them.
So every moment you spend withthem is discipleship.
Don't feel like you know you'rewasting time.

(34:02):
You've been talking to thisperson for two years and nothing
is happening.
You are discipling them beforethey convert and the process of
inviting someone to church worksfor the most part for American
Christians or, to some degree,from different cultures with a
Christian background.
But I'm dealing with anon-Christian believer.

(34:23):
I need to build the trust, theninvite them home and ask
questions.
I need to share my faith.
It's a long journey.
Answer their questions.
It will take a long time beforewe might see the fruit and
sometimes you don't necessarilysee the fruit with your time.
Sometimes, like we have peoplewitness to us when we were in

(34:43):
the Middle East and then wemoved to another country and
people witness to us and we weresaved here many years later.
But those were seeds and if theseed is not sprouting, it's
still under the ground.
It's growing.
Don't ever give up on the seed.
It's not your responsibility topush it or see it.
You know becoming God will takecare of it.

(35:04):
Another thing is that Americansare very respectful of people's
space and privacy.
But you should know that peoplefrom a collective cultures are
used to having people in theirspace and are not accustomed to
that privacy.
People in a collective culturehave no bubble.
Friends, family and evendistant relatives can be in
their business, whether theylike it or not.

(35:26):
That is just what they're usedto.
So when you give them thatspace.
They automatically think thatyou're just not interested in
the relationship with them andit's okay to ask questions about
them.
Where are you from?
What language do you speak?
Sometimes be wise about youknow, like you see, an Asian,
and they could be already bornhere, and so sometimes I would

(35:48):
ask what's the origin of yourname, and that won't offend them
as much as like where are youfrom.
But they've lived here alltheir life.
They will ask you these kinds ofquestions when are you from?
What do you do?
So you can also ask thempersonal questions about their
faith and make it just organicwithout criticizing their faith.
What do you think about yourfaith?

(36:09):
Do you think you're going to goto heaven?
Do you think you do enough workto get to heaven, because their
faith is work-based.
Do you know for sure what'sgoing to wait for you in heaven?
People don't have answers forthese and they do not know if
they're going to be saved.
They do their prayers, theirfasting and everything they can,
but they don't have anyassurance of their salvation,

(36:31):
and this will give you theopportunity to share something
about your faith and yourassurance of salvation.
Now, there are many methods outthere and you can look them up
on how to reach Muslims, youknow, or people from other
religions.
But I believe methods bythemselves can be just formulas,
and formulas can limit what Godwants to do, and that's why we

(36:52):
don't call what we do a method,we call it a pathway.
Every individual is differentand, just as each one of us on
this call or listening later,each one of you had your own
story.
None of us had just a similarstory, but the Lord will use you
as part of someone's story.
So none of us were saved thesame way.
But the Lord will use you aspart of someone's story.
So none of us were saved thesame way.
But the real method is the HolyGhost.

(37:13):
He is the one who opens thedoor, who tells you when and how
to speak.
Peter in Acts 2, he spokedirectly from the scripture to
devout Jews who already believedin God, the God of Abraham.
But in Acts 17, paul had adifferent approach.
Paul stood in Athens and usedtheir own poets and culture to

(37:35):
point them to the one true God.
Now, different pathways, it'sjust the same spirit.
So what do we do?
First thing, our part is topray and fast and hear when and
where to connect with the people, Listen for his direction and
not just listen.
Obey what he is saying to you.
God may tell you this is theperson, this is the time, but

(37:57):
sometimes it may not be so clearto you, but you have just
someone that the Lord put inyour life.
This is a person that keepscoming to your mind.
I can tell you this is theperson and now is the your mind.
I can tell you this is theperson and now is the time.
Pray against fear, pray forboldness, Pray for opportunities
and when the opportunities come, don't run away from them.

(38:17):
There's a danger that I hearpeople saying I'm not ready.
Well, they're not ready toconvert either.
You work together with them.
You don't have to be perfect.
Of course we have to know ourBible, but also trust that God
will use the little that youknow to reach people and fast
for doors to be open and forgodly encounters.

(38:40):
Of course, some culturalknowledge is helpful and
understanding of the religion'sbackground is good to have, but
it's not a must when we havejust sharing the love of Christ
and then you show them the loveof God by your actions.
Faith and love are feelings thatwe cannot express unless we do

(39:04):
something.
Show me your faith by yourworks.
Also, in James it says faith byitself.
If it does not have works, it'sdead.
Same thing with love.
Show me your love by what youdo.
If you never check on me, younever ask about me, I don't know
.
If you love me.
It's in your heart, I don'tknow about it.
So if we say we care aboutpeople from other cultures or
religion, then what are we doingto show that love?

(39:26):
If you don't do anything aboutit, we're not really expressing
that love.
The most common theme amongconverts is the unconditional
love given to them by aChristian.
It made them wonder why is thisperson helping me?
In our conversation with people, we direct them to God and his

(39:48):
love for them and bring a storyfrom the Bible that applies to
their situation.
God loves you, he took care ofthis and he will take care of
you.
We throw God's nuggets ofscriptures, of parables,
whenever we interact with them,because they need to know that
this love is not from us.
Now we can be caught up andenjoy being the good person that
they love and you're helping,but that's not the goal.

(40:10):
They want to know that God thatis using you to show them love.
They want to know that God isthe source of the love in you,
and we have to change ourpriorities and change the way we
look at people.
Sometimes, especially here, likewith immigrants you feel that a
lot of people coming with a lotof baggage, there's a need and

(40:30):
you feel you're not onlycommitted to the person, but
you're committed to the need,and sometimes these needs are
acute and pressing and they areopportunities for us to build a
relationship.
When we meet these needs,people from a collective culture
will respect you and hear whatyou have to say when they know
that you're committed to them.
So hear their stories, listento them intently, and they're

(40:53):
going to give you a clue aboutwhat they need and where they're
at.
I believe that our duty is tohelp people where they're at and
not where we want them to be.
You may have an agenda right,but you have to put the agenda
on the side when you're lovingpeople and then you build the
friendship and trust throughhospitality.

(41:13):
Collectivists are used toopening their homes and they
will expect you to invite themto their home.
You can use this for thekingdom's advantage, and I know
it's a sacrifice to find thetime and open your home and
clean and get all that set upand you think of it as it's just
a waste of time, but for themit's not.
They are actually buildingtrust.
The way the collectivists trustyou again is that they sit and

(41:36):
talk and talk to get to know youmore.
Otherwise they can't trust youand they can't open up.
When you do this, you willprovide a safe place for them
where they can share deep thingsthat they might not be
comfortable sharing in arestaurant or a coffee shop.
Now, it can be frustrating.
Of course they're going to stayfor a long time.
You may feel vulnerable, tied,you know, and just wasting that

(42:00):
time, but they will feel thatsomeone is interested in them
and in having relationship withthem.
When you offer hospitality andlove on a stranger, you're
offering yourself your time andyour full attention so you can
answer their questions and theirdoubts with empathy.
When they open up, we'reblessed to know Jesus and when

(42:20):
we offer hospitality, we'reoffering Jesus to a stranger.
And after you build thatrelationship and the trust,
there will be opportunitieswhere you will expect to
experience miracles as anapostle.
Now, miracles don't happen onlyin church services or, you know,
through licensed minister.
They happen because God wantsto save people and they can

(42:43):
happen anywhere, in a synagogue,a home or streets.
Jesus never limited miracles toone location and we love
bringing people to church, foryou know people to pray for them
, or we pray for them, but theycan't come because of so many
reasons.
So we take the church to them.
Miracles can happen anywhere inlife happens.

(43:03):
Build a relationship strongenough that when trouble comes
they can come to you.
They would say my dad is sickor I need a job, I have an
interview.
Encourage them, say I trust Godthat he will do it.
Pray with them in the momentand even follow up with the
prayer, because you know whenyou pray you're expecting a
miracle.
So anticipate that miracle withthem.

(43:24):
What happened with your job?
Check on them.
The New Testament records 37miracles of Jesus and only five
were with people that he knew.
The majority were forunbelievers, so they would
follow him.
The power of God through hismiraculous works has been given
to us.
It follows believers as awitness to others.

(43:45):
We need to take that power ofGod with us, especially for
people from other religions,because he or she are not going
to come to church?
Some would, but most of themwould be like why would I come
to church?
Why would I shame myself, mycommunity, if they know I went
to church?
It's going to be bad.
Their job might be at riskbecause they're working for

(44:06):
their uncle Now.
While Jesus was walking in thestreets, he met people and their
needs.
He did not wait for thedisciples to bring the people to
him.
In fact, he rebuked thedisciples when miracles were not
happening, because he wasexpecting his power to move.
If God is expecting miracles tohappen, then we must have the
faith that they will happen.
When miracles happened, peoplefollowed Jesus, and the

(44:29):
miraculous is what's going tobring people from other
religions to Jesus.
Now, can you intellectuallyconvince somebody to go and lose
his family and get killed?
It has to be the supernaturalpower of God.
You cannot argue with the power.
People may have a lot ofquestions and arguments against
Christianity, but when they arehealed by Jesus Christ, that's

(44:52):
it.
For them.
The encounter with Jesus isenough.
They don't need anything else.
Now, in that religion also, theybelieve that God communicates
to them in dreams.
So when they need somethinglike a decision about a job or
anything from God, they wouldhave a special prayer and they
would go to bed expecting thatGod will give them a dream.

(45:15):
And God sometimes appeared tothem in a dream.
They're actively seeking andwe're hearing a lot of like
massive number of people comingto Christ after seeing Jesus in
a dream or in a vision.
They're seeking him in manyways and he's meeting their
desperation through thesevisions and dreams.
But sometimes it can bethinking we're here, we're

(45:36):
living among them, we are hisbody on earth.
They should see Jesus in thedaytime through us, not only
just through these dreams.
We have to be a witness to them.
Now.
The God that Muslims serve is sodifferent from our God that we
serve.
It's important to understandthis.
In Islam, god is singular andimpersonal.

(45:57):
There is no relationship withhumanity.
He is amoral, meaning he can dogood or bad.
He is unpredictable, arbitraryand completely free, not bound
by any moral law.
He's seen as a mighty dictatorand judge who can show mercy if
he chooses, but there's noguarantee.
This is so different from theGod of the Bible.

(46:18):
Our God is personal.
I have a relationship with him.
My God is always good andthat's what we tell them.
He's unchanging in hischaracter One way we often start
a conversation is by askingabout justice.
How can God be both just andmerciful at the same time?
If you grant mercy, you breakjustice.
If you enforce justice, youdeny mercy.

(46:40):
In Islam, they claim God isboth, but it's a contradiction,
of course.
In Christianity, however, mercyand justice meet perfectly.
At the cross, justice says Ishould go to hell because of my
sin, but mercy came when thejudge himself paid the price for
me.
He didn't cancel a law, hefulfilled it and bore the
penalty himself, balancing bothjustice and mercy.

(47:03):
It's important for them to knowthat there are many other
differences.
My God gives me assurance ofsalvation.
Something Islam does not provideis that the only guaranteed way
to heaven is to die in jihad,killing for the sake of God.
Otherwise, you're just fatedetermined by a balance of good

(47:23):
and bad deeds recorded by angelson your shoulders.
So, on judgment day, if yourgood outweighs your bad, you
might go to heaven.
So, on Judgment Day, if yourgood outweighs your bad, you
might go to heaven.
But even then, god could stillsend you to hell, and if your
bad outweighs your good, hecould still send you to heaven.
There's no certainty, noconfidence, no peace.
They don't know.

(47:43):
They're standing before God nowand they won't know it until
they die.
They live hoping that if theirlast deed is good, perhaps God
will be merciful on them.
So imagine the burden ofpraying five times a day to a
God you cannot hear, who doesnot touch you and who offers no
guarantee of eternal life.

(48:04):
It's like a prison, a prisonwhere the Bible is forbidden.
They're not allowed to thinkout that.
They say.
There's a scripture in theQuran that says doubting is from
the devil.
So, basically, you're allowingthe devil in your life, and so
that's why there's no evenquestioning in your mind and you
just block that away.
Christian conversion isdiscouraged, of course, and

(48:26):
leaving Islam can mean death.
It takes only 10 words to enterthis religion, which by
reciting the Shahada, but it'sone of the hardest prisons to
escape, and most who convertsfrom Islam to Christianity do so
because of personal interactionwith Christians.
Many have already begun toquestion or leave their faith,

(48:48):
and we hear a lot of numbers andwe've seen somebody that we
know personally searching forsomething.
You know they're searching forsomething more.
We cannot waste thisopportunity or just wait for
people to show up at ourchurches.
We are positioned in our faithand in the power of God to reach
this harvest.
This is our harvest.

(49:08):
To reach this harvest this isour harvest.
I've talked a few months agowith a lady, a former Christian
woman, who was in her early 20sand she said Trinity did not
make sense to me.
So if she eventually married aMuslim man because of the
oneness, and after 20 years ofan abusive marriage, she left

(49:29):
him, she ran away and shestumbled by an apostolic church.
She was so frustrated and shesaid I wish I've known this.
I would have not gone throughthose 20 years of hardship in my
life.
It is our responsibility totell people about truth Now.
Their need to hear the gospel ismore important than your right
to express your politicalopinions, and this is important

(49:51):
for us, especially at this time.
People from these regions arevery tied to political issues.
Some of what they're goingthrough in life right now
affects their day-to-day lives.
But I can tell you, asministers of the gospel, we do
not have the luxury to expresspolitical opinions that will
alienate our harvest.
They don't have to believe oragree with our political views.

(50:14):
God will do the work and theHoly Ghost will transform them.
You don't have to convince themof anything.
Most of these people areconservative in their values.
They believe in borders, in thepower of the police, in the
role of the government.
They just want to come here,live peacefully.
They want to have their familybe able to visit, they enjoy the

(50:38):
freedom of this country.
But because they come from acollective culture, they often
see you not just as anindividual but as part of the
larger group.
So if an Iraqi, let's say,person is talking to an American
, they may think your countrycontrolled my country for 15
years and you might think well,I was not even there, I didn't
do anything, I didn't vote forthat.
But in their mind, as anAmerican, you're part of the

(51:01):
group and it's yourresponsibility.
And you can't talk someone intoloving your country or loving
the politics or whatever.
There's nothing you can say toerase the trauma in their life.
If somebody killed their fatherbecause of the war, you can't
erase that.
So don't get entangled inpolitical debates.
It is very difficult to changesomeone's mind about deeply

(51:23):
rooted political views ortraumatic experiences that's
shaped by just propaganda.
Only God can change a heart.
Your role is not to rewire thembut to lead them to the
cleansing power of the HolyGhost and to give them the clean
wash that only God can provide.
He will take care of the rest.
I'll just finish with this.

(51:45):
Muslims are very easy to talkwith, but they are the hardest
to convert.
The cost of conversion isincredibly high.
There's family rejection, lossof community and even danger to
their lives.
It's a huge price that theyhave to pay, but that price is
far greater than our fear orhesitation to start the

(52:06):
conversation and share the truthwith them.
And if they rejected you,that's okay.
You're not better than Jesus,whom people had rejected even
after they saw him in the flesh.
If you're rejected, it's notbecause you failed, but it's
because you were trying.
So keep trying.
Our fear may not only be fear ofrejection, but fear of having

(52:27):
to go through everything thatwe're going through, and it will
not be God's will for them tobe saved.
And I want to remind you in 1Timothy 2.4, it states that God
desires that all men to be savedand to come to the knowledge of
truth.
We judge people and sentencethem to hell because of our
assumptions, and I'm sorry, I'mpassionate about this.
Assumption is the mostdangerous thing that we do when

(52:50):
we are in the flesh doing thingsof the Spirit, but God gives us
the Holy Spirit for discernment, so that we do not rely on our
own intellect and what we see inour physical eyes.
Paul prayed for boldness, andthat utterance may be given unto
him.
The boldness Paul prayed forwas spiritual, more about

(53:11):
leaning on God's power than onhis own strength, so he could
speak and act with confidence,no matter the risk.
Paul was not bold and prayedfor more boldness.
Paul was afraid.
In fact, he was telling theCorinthians about him and
Timothy.
He said we felt that we hadreceived the sentence of death,
but this happened.

(53:31):
That we might not rely onourselves.
We are not relying on ourselves.
We do not rely on ourselves.
We rely on the power of theHoly Ghost and on God's wisdom.
God's power through his HolyGhost is not only for us to
enjoy our salvation.
This power is also to be usedto fulfill the Great Commission.
And then Paul, when he wastelling the Corinthians, he said

(53:54):
that this happened, that wemight rely on ourselves, but on
God who raises the dead.
If God that we serve raises thedead, will he not save a Muslim
?
Thank you, jesus.
I'm going to give it back toyou.

Speaker 1 (54:16):
Jesus.
Thank you, jesus.
I'm going to give it back toyou, jesus.
Hallelujah, praise God.
Sister Zahar, if you can put us, take us off.
I'm not sure how to do thateither.

Speaker 3 (54:33):
I think I found it.

Speaker 1 (54:35):
I'm going to put Brother Azar and myself on here.
Are you back on?
Hallelujah Ikata Labo Shondo.
Let me see here if I can helpwith this.
Okay, let me see here if I canhelp with this.

(54:57):
Y'all just give us a momenthere.
I'm just trying to figure outhow to stop the screen share.
Okay, wonderful.
Oh, my goodness.
You guys, this was just anamazing, anointed, powerful.

(55:20):
Sister Azar was wrapping it upand her compassion for Access
Challenge Nations, distinctcultures, was so, so evident and
it was so clear and you know,they say a lot of times that
some things are caught and nottaught, and I could feel a

(55:42):
burden for the precious peoplein Access Challenge Nations
being imparted to all of ourlisteners and viewers as Sister
Azar was ministering, and I'm so, so grateful for your
compassion, sister Azar.
Brother Azar, I'm so thankfulfor your wisdom, your direction,

(56:02):
and I was thinking as you were.
You made that.
There was one of your slidesthat were just so revelatory
when you talked about the.
You know the things we have incommon the oneness of god and
the rejection of the trinity.

(56:23):
Being very intentional aboutbeing clear about the rejecting
of the Trinity.
Our modesty another great thingin common.
Miracles another great thing incommon.
And I remember years ago when wepastored in Vienna, austria,
and I've told this testimony somany times and it's even in

(56:46):
Radically Apostolic.
I'm sure I can't reallyremember it's been a while since
I've read the book, but Iremember on that Wednesday night
when the Muslim couple showedup at our church in Vienna,
austria, and you know just tryto cut this story short, but I
remember they had been trying toconceive a child for 10 years

(57:13):
over a decade of trying toconceive a child and it had been
disappointing, it had beenfrustrating, it had been
expensive.
Doctors had told them there wasno hope, no chance.
And I remember it was aCatholic man at work with a
Muslim man that told him there'snothing I can do for you, but

(57:37):
if you could find the apostolicpeople, the God of the
apostolics does miracles, if youcould just find apostolics.
And that Muslim man and wifeshowed up at our prayer meeting
on a Wednesday night, came intoour church looking for the God

(57:58):
that does miracles, the Jesusthat can do what religion can't
do, the Jesus that can do whattradition can't do, the Jesus
that can do what culture cannotdo.
And I remember praying for themthat night and they wept so
humbly as we surrounded themwith love and compassion and

(58:22):
heard them when they spoke andunderstood them when they spoke
something they had notexperienced before, something
they had not experienced before.
And I remember, you know, ninemonths later, when she gave
birth to twins, and what anincredible miracle that was in
the Muslim community and thatwas the beginning of our revival

(58:44):
in the Muslim community.
Because they called me and saidBrother Robinette, can we have
these babies dedicated to theLord Jesus?
And I remember them showing upcollective community and they

(59:12):
brought the community with themto testify of Jesus, healing
them, of this miracle, and Iwill never forget that service,
as we baptized that Muslim manand that Muslim woman in Jesus'
name and they came out of thewater speaking in other tongues,
but it was the product of amiracle that only God could do

(59:35):
and the culture, the collectiveculture that came with them,
could not deny the miracle.
This was real, this was legit,this was unexplainable with
tradition, unexplainable withculture, unexplainable religion,
but it was only explainable bythe power of the Lord Jesus
Christ.
And from there, 150 Muslims arebaptized in Jesus' name and 100

(59:59):
are filled with the Holy Ghost,with the evidence of speaking
with other tongues.
And you guys this is the keythe things that you are teaching
us.
This is so strategic for thishour.
There are Access, challengeNations, distinct cultures in
every nation of the world, andit is our responsibility to

(01:00:21):
reach them.
It is our responsibility tolove them, to be compassionate,
to open our homes, to providejust that point of a personal
connection with them, so thatit's be it's.
I loved what you said abouteverything we do is discipleship

(01:00:41):
.
We're so crazy we think it'sgot to be a chart, it's got to
be a Bible study.
I am the living word.
I am.
I am the living word, his wordalive in me, his promises alive
in me, his character alive in me.
I am discipleship.
When they come to my home and wejust fellowship and we just

(01:01:04):
talk about needs and theirculture and find things in
common oh my gosh, sister Azar,their culture and find things in
common, oh my gosh, sister Azar, dr Azar, wow, Great, great,
revelatory kingdom, criticalwords for God's people in the
last hour of the church.
And so we honor you, we esteemyou so highly in the Lord, we

(01:01:31):
thank you for you.
You were both so incrediblybold, yet so incredibly wise
with your words and measuredyour words by the leading of the
Spirit.
And I just know that this isgoing to energize, equip,
activate, embolden and releaseGod's army.
And I know also that God issetting before his people open

(01:01:51):
doors in the access, challengenations, distinct cultures,
communities that no man can shut.
This is the greatest hour ofthe church and God is with us.
Dr Azar, I love you, I'm gladyou're here.
Man of God, would you mind justclosing this session with,
however, whatever you want tosay and then pray for God's
people globally.

Speaker 2 (01:02:13):
Thank you so much.
I have a couple of thoughts.
Access Challenge Nations we'renot free to move and have a
church and invite people tochurch.
But again, paul was teachingspecifically that we're not
temple people, we are the templeof God.
We are the ones moving thegospel people.
We are the temple of God.
We are the ones moving thegospel.

(01:02:34):
We have the power of God and,as other denominations have
intellectual methods to reachthat demographic, we have the
power of God.
So we do not need methods.
If you're filled with the HolyGhost, then you are equipped
with everything that is neededfor a miracle to happen.
So people from Axis Challengenations do not have to walk to a

(01:02:54):
building, but you will walkinto their life, and that is
something we push in NorthAmerica, even because some
people will not walk into achurch.
Now, all this to say, you needsome cultural understanding,
because we do think completelyopposite of what you learn to do
in American culture.
The opposite thing includeinvite them home before church,

(01:03:18):
talk to them about rejectingTrinity.
You don't open up with thisusually.
You talk about the holiness.
You don't usually open up onthis on a regular basis in North
America or other places.
So we're already building trustin a different way.
Trust is built over meals andfellowship, and we need to be

(01:03:39):
ready to be a family to receivethem.
All these things are completelyopposite almost to what we
usually do in anon-access-challenged nation.
So we are equipped, but we alsoneed to know.
We are equipped spiritually butwe need to be equipped
culturally.
That's why our effort is weneed to give these little tools.

(01:04:00):
It's not complicated, it's verysimple, but we want every
apostolic to have this in thetool in their belt.
You do not go fishing with onelure.
You pick a lure according tothe place you're fishing in,
according to the fish you'retrying to focus on.
If you're a smart fisherman,you are going into strategically

(01:04:22):
to the place and you have theequipment with you.
Now you're a gifted fishermanbecause you have God's spirit in
you, but you have to use wisdom.
You have to use different style, like Paul did in Jerusalem,
different than Athens.
So we're not trying to changethe message.
We're trying to change thedelivery, the way we share it.

(01:04:42):
And when you're riding a carwith Jesus going somewhere, you
put certain tires.
When you're going off-road,it's a different tire.
When you're racing off-road,it's a different tire when
you're racing on the field, it'sa different tire.
You don't change the message,all Jesus.
You just change the way youdeliver it.
So we need to be, as apostolics, open to adopt, to make these

(01:05:03):
changes to our regular method ofevangelism so we can include
people from Access Challengenations in North America and be
able to go overseas and sharethat.
That's what I wanted to share,thank you, and if you have no
comment, I'll be honored to pray.

Speaker 1 (01:05:22):
Thank you, doctor, go ahead.

Speaker 2 (01:05:24):
Lord, we're so thankful for the people who are
listening and will be listening.
Lord, we believe that you areequipping us in these last days
to reach nations that we havenever endeavored into reaching
before.
Lord, I pray that you give us anunderstanding and a vision that
the harvest that is going tocome in the end times will be a

(01:05:46):
place of people released from aprison of the religion, and I
know, lord, that your power isthe only thing that would allow
us to do this.
I pray that you equip us withthe strength and courage that we
will share the power of Godwherever we go, not just inside
of the buildings, but all overthe world.

(01:06:07):
Lord, you equipped us.
We are ready.
We are reaching thesecommunities because no one is,
and we know that it's your willthat they will be saved.
We give you all the glory andall the honor, thankful for
every soul that is going to betackling this harvest that is
hard to reach.
What we do believe.
These trailblazers are going tochange the history of eternity

(01:06:32):
because they're going to bringsouls to the kingdom of God that
no one have reached before.
In the name of Jesus, I prayAmen, amen.

Speaker 1 (01:06:41):
Amen.
Thank you, dr and Sister Azar.
Once again, y'all are amazing.
I do want to just put here inthe chat one more time the link
that Dr Azar posted where youcan download.
Dr Azar, do you have that handyreal quick to just post once

(01:07:02):
more in the chat?
I want everybody to see that.
I'll make sure it's in theFacebook chat as well.
This has a lot of good detailsin it even more videos, even
more just tools that you can putin your kingdom belt and God
will help you to be a much moreeffective evangelist and soul

(01:07:25):
winner and discipler.
In these last days, thank youfor being on this Apostolic
Mentoring Special Edition and welook forward to next month's
special edition.
It's going to be awesome.
I'll tell you more about thatin the future.
God bless you all, amen.

Speaker 2 (01:07:41):
Love you too.
God bless you.

Speaker 3 (01:07:43):
God bless you, thank you.