Journal of European Baptist Studies, Volume 7, No. 3, 2007

tist Union are that the minor key is becoming less and less popular. It might be connected to the weakening connection with the (Slavic) folk tradition that can be observed in the larger culture. This, of course, is a natural process we are undergoing under the dynamics of globalisation and renegotiation of cultural identities. However, what emerges does strike as severely reductive in terms of reflecting the whole spectrum of Christian experience. 22 I am thinking here particularly of inflections, characteristic of Lithuanian folk songs. One of the members in my home church would naturally inflect any songs, and, as he happened to have a rather loud voice, subvert the whole group so that a fine American-style praise-and-worship song would somehow start resembling a Lithuanian folk piece. I might mention that this was not much appreciated by the congregation. 23 Eduard Lohse, ‘Parenesis and Kerygma in 1 Peter’, trans. John Steely, in Talbert, Perspectives on First Peter , p. 59. On Being Called-out Strangers in the Land 31 The mission to their contemporary society - ‘the Gentiles’ - takes very concrete shape such as, for instance, serving as the underlining intention of the so-called ‘household rules’ or ‘code’ of 2:13-3:9. 24 It is that clear purpose of being called out and its concrete contextual shapes that I find wanting in our worship. Looking at our songs, mission to the world in most instances seems to be rather vague and mostly related to witnessing by words: When I will come to eternity, When the Lord will invite me to his throne, Will I have to meet him with empty hands, without fruit? How I wish to win at least one soul for the Lord, So that I could stand in front of Him on that great day 25 Not empty handed." In the absence of the concrete ways that love can be shown, implicit dualism comes to the surface: the most valuable witness is that of verbally conveying the message of salvation. This might be partly explained by the pietistic influence that certainly has been one of the formative factors for Lithuanian Baptists. It also reflects the legacy of the Communist regime which has taught the believers to expect the state to take the responsibility for, and the care of, the social needs of society, including the members of the church. Witnessing, understood as propositional presentation of what is seen to be the summary of the gospel, becomes the sole task of the congregation and its individual members. Quick-fix evangelism resources then become very handy. Yet we should know better; if not for other reasons, then at least because, frankly, it does not work: quick-fix methods do not seem to be able to make disciples, to the frustration of many missionaries in Lithuania. We know this is not the test of faithfulness as enough of us have a memory of life where, with words of evangelism restricted, much more could be 24 For a helpful overview of the role of domestic duties in