Discussion Thread: Verbal Communication
Matthew Abbott
I think the key to answering this question is the concept of building our life and our
actions on a biblical worldview. As discussed at length during this course, the focus of why we
care about overcoming cultural barriers, communicating with other people groups, and
evaluating our CQ is adherence to the Great Commission, but more importantly fulfilling with
will of God as seen in John 17. Every good and perfect thing we have flows from the provision
of the Lord. We should, from grateful hearts, seek to honor and obey Him. Chang would instruct,
“Be like Paul, not like the Judaizers.”[1] Paul, addressing a cultural issue regarding meat to the
Corinthian church said this, “Whether, then, you eat or drink or whatever you do, do all to the
glory of God. Give no offense either to Jews or to Greeks or to the church of God; just as I also
please all men in all things, not seeking my own profit but the profit of the many, so that they
may be saved” (1 Cor 10:31-33). To Paul, it was more important to reach the lost than to quibble
over a cultural barrier.
One of the purposes of the church is to equip believers with the Gospel, with right
theology, and practical ways to communicate those messages. Ting-Toomey and Chung discuss
implementing “intercultural-religious sensitivity training for all first-time abroad teachers” as a
method for preparing people for an intercultural interaction.[2] While their focus was for
teachers travelling abroad, the American church has a multitude of ethnic nations within our own
borders to reach. Local churches should identify these “pockets” of different people groups as a
local ministry opportunity. Of course, this would require some research and preparation before
action. This is where the practical aspects of CQ and intercultural communication would benefit
the local church. Practical training and experience is what is needed among believers who desire
to reach others for the sake of the Gospel. It has been my experience that most people are
intimidated to share their faith among friends. They are particularly anxious to do so with
strangers. Now add the element of a language or cultural barrier and the stress is that much more
increased. Teaching, guiding, and instructing the church in intercultural evangelism will
embolden them to a missionary purpose and align their heart with the will of God.
[1] C. Tim Chang and Ashley E. Chang, Christian Intercultural Communication: Sharing
God’s Love with People of Other Cultures. (Dubuque: Kendall Hunt Publishing, 2020), 48.
[2] Stella Ting-Toomey and Leeva C. Chung, Understanding Intercultural
Communication. Los Angeles, CA: Roxbury Pub. Co, 2005, 301.
Greetings Matthew,
I appreciate the depth of your reflection on how building a biblical worldview serves as
the foundation for overcoming cultural barriers and fulfilling the Great Commission. Your point
about aligning our actions with God's will, especially as seen in John 17, is spot on. As believers,
we must recognize that our calling to reach the nations is grounded in glorifying God and
extending His love to all people.
I particularly resonate with your emphasis on how Paul prioritized the Gospel over
cultural differences, as highlighted in 1 Corinthians 10:31-33. It's a powerful reminder that, like
Paul, we are called to put aside personal preferences or cultural hurdles for the sake of reaching
the lost. This requires a heart that is willing to adapt, just as Paul modeled, so that others may be
saved.
Your mention of intercultural-religious sensitivity training as a tool for preparing
believers is incredibly timely. The world around us is becoming increasingly diverse, and the
mission field is no longer limited to international borders—it’s right in our neighborhoods,
workplaces, and communities. In my context within the military, I experience this diversity
firsthand, working alongside people from a wide variety of cultural, ethnic, and religious
backgrounds. The same can be said for local churches, where we see an influx of different people
groups within our own borders. This diversity presents both a challenge and a great opportunity
for believers to fulfill the Great Commission.
The need for practical training in cultural intelligence (CQ) and intercultural
communication is crucial for the church to engage in evangelism effectively.1 Without proper
preparation, many believers may feel overwhelmed or hesitant to share the Gospel, particularly
when faced with cultural or linguistic differences. As you rightly pointed out, fear often holds
people back—fear of offending, fear of not being understood, or simply fear of venturing outside
their comfort zones. Crossing cultural and linguistic barriers can seem intimidating, especially
when we feel unequipped to navigate these differences.
1 Stella Ting-Toomey and Leeva C. Chung, Understanding Intercultural Communication 3E CUST LIBER EPUB
GLST 650 (Available from: Liberty University Online Bookshelf, Oxford University Press Academic US, 2024., 305.
However, this is where the church’s role in equipping believers with the right tools,
knowledge, and practice comes in. By offering intercultural-religious sensitivity training, the
church can provide its members with both the theoretical understanding and the practical
experience they need to approach people from different backgrounds with confidence and love.
Training in CQ, for example, not only helps believers understand cultural differences but also
helps them adapt their communication styles, attitudes, and actions to connect meaningfully with
others.2 This not only reduces the risk of misunderstandings but also fosters a spirit of respect,
empathy, and grace—qualities that are essential for effective evangelism.
Breaking down the walls of intimidation through education and practice is key to
empowering believers. When believers feel equipped and confident, they are much more likely to
step out in faith and share the Gospel boldly, knowing that they are prepared to handle the
cultural nuances they might encounter. Moreover, this training can help foster genuine
relationships and build bridges of trust, which are often the foundation for impactful spiritual
conversations.
Ultimately, it’s about demonstrating Christ’s love in a way that resonates with the hearts
of those we are trying to reach. As Paul exemplified in his ministry, we are called to be adaptable
and intentional in how we share the Gospel, so that “by all possible means” we may win some (1
Corinthians 9:22).3 Equipping the church in this way helps align our actions with Christ’s
command to go and make disciples of all nations, and it ensures that we are truly prepared to
meet the needs of those we encounter—both within our local communities and beyond. Thank
2 Melody Harper & Tim Chang, Why Intercultural Communication and Engagement? (Video), Liberty
University, https://canvas.liberty.edu/courses/683963/pages/watch-why-intercultural-communication-and-
engagement?module_item_id=72414220
3 Unless otherwise noted, all biblical passages referenced are in the New International Version.
you for your thoughtful insights on how the church can embrace its missionary purpose and more
effectively reach others with the Gospel.
Blessings,
Whitfield
One’s understanding of and self-awareness of interaction patterns has the potential to
either positively or negatively impact communication and Gospel witness within an intercultural
setting. As we have been discussing and learning throughout the reading material, being self-
aware is of high value in any interpersonal interaction, but especially intercultural interactions. In
order to communicate the Gospel effectively, one must move past one’s own self, seeing one’s
own culture as the center of the universe and seeing other cultures as insignificant or even
inferior.[1] In other words, one needs to rid oneself of ethnocentrism.
Each person either leans towards a low-context or a high-context interaction pattern. This
is a fact of life. This in and of itself is not wrong. It simply adds to the fact that one needs to be
self-aware as to which way one leans. Low-context communication tends to have individualistic
values, uses direct verbal style, has a matter-of-fact tone, is informal in style, and showcases
verbal assertiveness or talkativeness.[2] High-context communication on the other hand, has
collectivistic values, uses indirect verbal style, is understated or has an affective tone, is formal
in style, and showcases verbal reticence or silence.[3] Both of these contexts are greatly
embedded within a culture’s core values. As a result, both will determine how one not only
communicates, but also receives messages as well.
Communicating the Gospel is the most important message one has to offer. “For I am not
ashamed of this Good News about Christ. It is the power of God at work, saving everyone who
believes—the Jew first and also the Gentile” (Romans 1:16 New Living Translation). While one
is never to be ashamed of the Gospel, there are many times where one might bring shame upon
the Gospel based upon how one communicates without understanding the communication
context of the intercultural interaction. As one seeks to communicate the Gospel, one needs to
not only become self-aware of one’s own cultural communication context, either low or high,
one needs to care enough about the people to learn about that culture’s communication context.
While the low/high-context communication certainly affects one’s communication of the Gospel,
these two separate patterns will affect all of one’s communication within the cultural interaction.
In order to have a better runway to presenting the Gospel, one needs to do one’s part to
understand the culture’s preferred communication context and one’s own default communication
context long before interactions begin to take place. This way, as one lives one’s life within the
culture, one can avoid communication issues and problems that might lead to hurt,
embarrassment, and a loss of relationship, which in the long run, will hinder any chance of not
only presenting the Gospel, but also the chance that the people of that culture are even open to
hearing about the Gospel from that person.
Knowing and understanding one’s own default context, either low or high, and learning
of the people’s default context within the culture one is attempting to reach, is of the utmost
importance when one’s goal is to not only present the Gospel, but to get along with and care
about the people of the cultural interaction.
[1] Stella Ting-Toomey and Leeva C. Chung, Understanding Intercultural
Communication (New York, NY: Oxford University Press, 2022), 359.
[2] Ibid., 151.
[3] Ibid.
Greetings Todd,
You’ve made an excellent point about the significance of being self-aware in intercultural
interactions, especially when it comes to sharing the Gospel. Recognizing whether we lean
toward a low or high-context communication style is crucial because, as you pointed out, our
approach can either open doors or inadvertently create barriers. When we fail to understand the
nuances of how different cultures communicate—whether through direct, explicit speech in a
low-context culture or through more indirect, implied communication in a high-context culture—
we risk misunderstanding or being misunderstood.4 This can lead to unintentional offense,
confusion, or even a lack of trust, all of which can hinder our ability to effectively witness to
others. On the other hand, when we intentionally adapt our communication to fit the cultural
context, we build rapport, demonstrate respect, and create a platform for meaningful dialogue
about the Gospel.5 This awareness not only enhances the effectiveness of our message but also
reflects Christ’s love and sensitivity toward those we are trying to reach.
4 Stella Ting-Toomey and Leeva C. Chung, Understanding Intercultural Communication 3E CUST LIBER EPUB
GLST 650 (Available from: Liberty University Online Bookshelf, Oxford University Press Academic US, 2024.), 359.
5 David Livermore, Leading with Cultural Intelligence: The Real Secret to Success, 2nd ed. (New York:
American Management Association, 2015), 140.
I really appreciate how you emphasized the need to rid ourselves of ethnocentrism and
the importance of learning the preferred communication context of the people we’re engaging
with. By doing so, we not only avoid misunderstandings but also show genuine care for the
people we’re called to reach. This aligns with the Apostle Paul’s approach in 1 Corinthians 9:22,
where he says, "I have become all things to all people so that by all possible means I might save
some."6
Ultimately, by understanding and respecting the communication preferences of the people
we are trying to reach, we open the door for the message of Christ to be heard and received with
clarity and grace.7 Let us continue to grow in cultural intelligence, ensuring that our witness is
both sensitive and impactful, ultimately fulfilling the Great Commission with love and
understanding!
Noree Wegmeyer
6 Unless otherwise noted, all biblical passages referenced are in the New International Version.
7 Melody Harper & Tim Chang, Why Intercultural Communication and Engagement? (Video), Liberty
University, https://canvas.liberty.edu/courses/683963/pages/watch-why-intercultural-communication-and-
engagement?module_item_id=72414220
David Livermore believes CQ strategy is the ability to strategize and make sense of
culturally diverse experiences.1 The goal of CQ strategy is to “reflect on lessons learned from
one situation and accurately apply insights to future situations.”2 Livermore explains that one of
the subdimensions of CQ strategy is becoming more aware.
In 2010, I traveled with a YWAM group over to Bangladesh for ten weeks with the
goal of communicating the gospel cross-culturally. Dr. Harper explained Hindu cultures view
religious texts through the context of power and fear.3 In hindsight, I am definitely aware of the
lack of cultural intelligence my YWAM group had when communicating the gospel in
Bangladesh. For example, when we shared our testimonies with locals, we spoke through the
context of guilt and innocence, but if we had been told to put our testimonies in the context of
power and fear, maybe they would have been more relevant to the locals. Hindsight often brings
clarity and knowledge, and with this knowledge about Hindu cultures, I can apply this insight to
any future situations in Bangladesh, or apply the principles learned to any future intercultural
communication of the gospel. For example, in 2005 I was able to travel to Eswatini (then called
Swaziland), with Bruce Wilkinson’s organization Dream for Africa. Fast forward almost two
decades, and this past Thanksgiving, I was able to travel back to Eswatini with the organization
Heart for Africa (Wilkenson’s organization, but under a new name and new leadership). During
my most recent trip, we were working in Heart for Africa’s compound for orphans and
vulnerable children. We were sharing God’s love by helping the organization, now under the
leadership of a Canadian couple, prepare for Christmas, aid the students with their studies, and
build relationships with the employees of the compound. Tim Chang reminds believers that even
though we sin and fall short, we must remember this critical truth: “Jesus loves us and we are to
love Him, which in turn means that we must get busy feeding and taking care of God’s people.”4
I believe the team was effective in sharing God’s love with the children, but I believe the team
missed the mark with the employees working on the compound. The majority of the children in
the compound have been there since under the age of two. A blend of Western and Swazi culture
is normal for them. But that is not the case with the adults who work in the compound. Chang
states, “Without contextualization, it is very difficult if not impossible for the local people to take
charge of their relationship with God and really care about Him.”5 I think the team made the
mistake of transferring the Western/Swazi culture as the norm onto the employees as being the
norm for them as well. But just because they work in a multicultural environment does not mean
it is their norm. It just means they have to practice their cultural intelligence daily as they
perform in an environment different than the one in their homes.
Livermore states, “CQ Strategy is the way we answer the why questions behind
what we experience and observe.” I believe our team could have done a better job of asking the
“why” questions behind various behaviors and values in order to implement a more effective
strategy when communicating the gospel with Swazi employees. I plan on returning to Eswatini
in the summer of 2026 and I look forward to taking this CQ head knowledge and practically
applying it with the team before we travel over to Eswatini and while we are in country. I believe
my future interactions with Swazi employees at the Heart for Africa compound will benefit
immensely from the development of my cultural intelligence and how I can strategically apply it
while practicing God’s genuine love for others.
Thank you for sharing your experience and insights! Your reflection on your time in
Bangladesh and Eswatini highlights the importance of CQ Strategy when communicating the
gospel in cross-cultural contexts.8 It's so true that hindsight can reveal where we may have lacked
understanding, as you pointed out with the difference in how you framed your testimonies in
Bangladesh. Hindsight plays a crucial role in developing strategy when communicating the
gospel in cross-cultural contexts. Reflecting on past experiences allows us to identify mistakes,
understand cultural missteps, and gain valuable insights for future interactions. By learning from
what didn’t work, we can adjust our approach to better align with the cultural norms and values
of the people we aim to reach.9 This reflection helps us refine our communication methods,
making them more relevant and respectful to different cultures. In cross-cultural ministry,
hindsight ensures that we grow in our cultural intelligence, enabling us to share the gospel more
effectively and with greater sensitivity. I appreciate your humility in recognizing that, and it's
encouraging to see how you've taken those lessons to heart for future interactions.
Your example of the team’s interactions with the Swazi employees is a great reminder
that just because someone works in a multicultural environment doesn't mean they fully embrace
or are accustomed to that blend of cultures. I think you’ve hit on an important point—asking the
"why" behind behaviors and values is key to deeper understanding and more meaningful
connections. It’s inspiring that you plan to return to Eswatini with a renewed focus on applying
CQ Strategy, particularly in relating to the Swazi employees. You have presented a prime
example, clearly outlined in the Great Commission from Matthew 28:19-20, where Jesus
instructs us to "go and make disciples of all nations, baptizing them in the name of the Father and
8 David Livermore, Leading with Cultural Intelligence: The Real Secret to Success, 2nd ed. (New York:
American Management Association, 2015), 135.
9 Ibid. 140
of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you."
10This command is central to our missionary work. As we strive to enhance our cultural
intelligence and refine our approaches, we are actively fulfilling this sacred task. I’m confident
that your dedication to growing in cultural intelligence will make a huge difference in how you
and your team engage with the people there, ensuring that God’s love is shared in a way that is
both relevant and genuine. I’ll be praying for your preparation and your future ministry in
Eswatini, trusting that God will guide and bless your efforts!
Thank you for sharing your reflection! I really appreciate how you highlighted the
importance of planning and being aware of cultural differences when engaging in cross-cultural
ministry. It’s true that without an intentional CQ Strategy, culture shock can be a significant
hurdle, especially when stepping into unfamiliar territory like ministering to a foreign
community. Building strong bonds in foreign countries is essential for effective preaching
because it establishes trust, respect, and mutual understanding with the local community. These
relationships provide a foundation for open communication and allow people to be more
receptive to the message of the Gospel. 11I agree with your point about listening before
ministering—it’s so vital to understand the people we aim to serve, showing them that we
genuinely care.
Your emphasis on nonverbal communication also resonates with me. As you mentioned,
pausing and taking time to interpret behaviors rather than reacting immediately can prevent
10 Unless otherwise noted, all biblical passages referenced are in the New International Version.
11 Melody Harper &Tim Chang, Watch: Why Intercultural Communication and Engagement? (Video),
Liberty University, https://canvas.liberty.edu/courses/683963/pages/watch-why-intercultural-communication-and-
engagement?module_item_id=72414220
miscommunication and help build trust. I believe that this patience and understanding will be key
to making the tent revival a success.12
Most importantly, your focus on keeping Christ at the center and loving others as He
loves us is a powerful reminder. Genuine love, without limits, is what will truly transform lives,
as Jesus Himself taught. In John 13:34-35, He said, "A new command I give you: Love one
another. As I have loved you, so you must love one another. By this everyone will know that you
are my disciples, if you love one another."13
As Christians, we are called to fulfill the Great Commission, and you've provided a
wonderful example of how to faithfully obey the Lord's command. I’ll be praying for your
church as you partner with Ignition, that through your genuine love and commitment, you will
effectively reach those in need. May you reflect the heart of Christ in every interaction,
demonstrating His grace and compassion, and transforming lives in your community for His
glory.
After reading and reflecting on this week's assignment materials, I have found that Ting-
Toomey and Chung discuss the nuances of verbal communication and the various rules and
aspects of language that can create challenges in intercultural settings. When adding the
complexity of discussing the gospel, these issues can become even more pronounced. One aspect
of the language framework they specifically highlight that could lead to significant conflict or
confusion is the difference between high-context and low-context communicatrtion.
12 Stella Ting-Toomey and Leeva C. Chung, Understanding Intercultural Communication 3E CUST LIBER
EPUB GLST 650 (Available from: Liberty University Online Bookshelf, Oxford University Press Academic US, 2024.),
H23.
13 Unless otherwise noted, all biblical passages referenced are in the New International Version.
Low-context communication focuses on direct conversation and clear, explicit messages.
It is characterized by a straightforward approach, where the speaker is responsible for clearly
conveying their intended message. This communication style prioritizes "verbal honesty and
personal accountability."14
High-context communication, in contrast, conveys meaning through context and non-
verbal cues, such as tone of voice and silence. This method is more indirect and diplomatic,
placing the responsibility on the listener to "read between the lines" and interpreting the non-
verbal subtleties that accompany the spoken words.15
On page 151 of Understanding Intercultural Communication, the authors explore several
scenarios illustrating how different communication styles can lead to misunderstandings between
individuals from different cultural backgrounds. These scenarios highlight the contrast between
low-context and high-context communication styles and demonstrate how these differences can
create barriers to effective interaction. For example, a person from a low-context culture might
be direct and explicit in their communication, which could be perceived as rude by someone
from a high-context culture that values indirectness and subtlety. Similarly, silence in high-
context cultures can signify respect or agreement, while in low-context cultures, it might be seen
as disinterest or confusion. Additionally, non-verbal cues that convey meaning in high-context
cultures might be overlooked by someone from a low-context culture, who expects clear verbal
communication. These differences can create barriers in intercultural interactions if not properly
understood and navigated.
14 Stella Ting-Toomey and Leeva C. Chung, Understanding Intercultural Communication 3E CUST LIBER
EPUB GLST 650 (Available from: Liberty University Online Bookshelf, Oxford University Press Academic US, 2024.),
H23.
15 Ibid.
In conclusion, understanding the customs and communication styles of a foreign culture
is essential when trying to spread the Gospel. To effectively fulfill the Great Commission, it is
crucial to communicate in a way that is both respectful and culturally sensitive. Without this
understanding, there is a risk of unintentionally offending the audience, which can hinder the
message and the mission. By learning and respecting cultural differences, we can create a more
open and receptive environment for sharing the Gospel, ensuring that the message is received
with the grace and intention it deserves.16
16 Melody Harper &Tim Chang, Watch: Why Intercultural Communication and Engagement? (Video),
Liberty University, https://canvas.liberty.edu/courses/683963/pages/watch-why-intercultural-communication-and-
engagement?module_item_id=72414220
