Introductory Paper - Version 5 - A4

version: 5 (October 2017)
Introducing
A Vision and Introductory Paper

prepared and presented
by
John C. Robinson
1
2
Dear Friends,
I am delighted that you have received this Vision and Introductory Paper regarding our new
missions initiative, Linguæ Christi. Personally and on behalf of our organisation I want to
thank you for taking some time to read through these materials. Whether you are receiving
this packet as part of a live presentation of our new ministry or as a standalone introduction
through other means and media, we hope and pray that this content will inform, encourage,
and inspire you to learn more and seek the Lord’s direction in how you, your group,
Association, organisation and/or Church could be more involved in this initiative.
For many of you reading this Paper, it may not be your first time to hear of Linguæ Christi
and our vision for mission engagement in Europe. For others, this information may be your
first exposure to Linguæ Christi. Whatever the context, we hope that these materials might
become the beginning of a continuing and longterm conversation between you and us,
regarding this vision and ministry and how the Lord may be bringing our paths to cross for
His purposes in that regard. As such, I stand ready to answer any questions, receive any of
your thoughts, and engage in a Kingdom conversation with you, to His glory and for the
sake of millions across Europe, who continue to wait for a viable witness in their heart
languages, and for whom Linguæ Christi has been formed and continues to exist.
Thank you again for taking the time to read through this information packet. We all ask for
your prayers as we move forward in obedience with this great task before us, and I look
forward to our continuing contact and conversation.
Christ’s servant and yours,
Revd. John C. Robinson

General Director
P.O. Box 151, Bangor, Gwynedd LL57 2WY, WALES

john.robinson@linguaechristi.org
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Table of Contents
Part 1: Ministry Description ………………………………………………………………………5
Part 2: Target Languages Description.………………………….……………………………..31
Part 3: Missionary Personnel and Organisational Structure………….………………..……49
Part 4: History of Linguæ Christi and General Director’s Autobiography…………….…..66
Part 5: Conclusion………….……………………….……………………………………………74
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PART 1
Ministry Description
5
SECTION 1: Preliminary Considerations
Proposal:
By God’s leading and under His authority, we have established an Evangelical Christian
missions initiative, serving as a consortium and “umbrella” organisation of various
divisions of ministry and mission, with specific ethnolinguistic foci.
Vision Statement:
By God’s power, we will join Him in bringing glory to Himself through the
announcement and expansion of His Kingdom and the making of disciple-making
disciples of Jesus among the speakers of the European Indigenous Minority Languages
through the medium of their “heart” languages.
Mission Statement:
The birth, growth and ongoing reproduction of indigenous, multiplying, self-sustaining,

New Testament communities of faith (Churches) in these European Indigenous Minority
Languages would be both the natural outcome and evidence of the fulfilment of the
Vision. These new communities of disciples would then replicate the Vision and Mission.
Basic Attributes:
- NAME. The name for this missions initiative is Linguæ Christi. “Linguæ Christi” is
Latin for “Languages of Christ.” The significance of this name is described in the
following three statements:
• All the language groups of the world are important to Christ.
• Jesus speaks most deeply and effectively to each person in his or her “heart”
language.
• Consequently, we believe that everyone in the world has the right and need to hear
the Gospel in his or her “heart” language.
- MISSIONS FOCUS. Linguæ Christi would seek to focus on those people groups, who
speak one of the indigenous minority languages1 in the European context.
- GEOGRAPHIC FOCUS. By “European context,” Linguæ Christi would consider this to
mean all of the traditional understanding of “Europe” geographically, including the
Faroe Islands, Iceland and Greenland in the West and the whole of the Russian
Federation, and nations of the Caucasus, namely Georgia (including Abkhazia and
Ossetia), Armenia and Azerbaijan. (*See globe map on following page*) Linguæ
Christi might also have some involvement with speakers of these languages, which
extend into Turkey.
1
More insight into the definition of indigenous minority languages follows in the course of this introductory paper.
6
- LINGUISTIC NON-NEGOTIABLE. There would be one missiological and linguistic

“non-negotiable” as a practical aspect of any mission work of Linguæ Christi. The
ministry, whether evangelism, discipleship, church planting, leadership training, et
cetera among speakers of these languages would be conducted through the media
of these languages, and not solely or primarily through a trade or second language.
Missionaries and ministry workers coming to such a context, who do not already
speak that specific heart language to a high level of competence and fluency, would
be expected to take whatever steps necessary to achieve such language proficiency,
necessitating significant investment of time and resources in order to learn the target
language for the sake of ministry. Just as a foreign missionary coming to serve in
France would learn French to fluency for expressing the deep truths of the Gospel, the
same expectation would exist for a foreign, catalytic missionary coming to serve
among first-language Udmurt or Basque speakers, i.e., they would learn Udmurt or
Basque for sharing Christian faith entirely through the media of those languages,
without depending solely on communication in a trade language, such as Russian or
Spanish/French respectively.
- NARROW AND BROAD. The theological/spiritual position of Linguæ Christi would
be narrow in the sense of being unapologetically Evangelical Christian in nature2 .
However, Linguæ Christi would also be broad in the sense of being
interdenominational in composition within the Evangelical Christian family, as well as
thoroughly international, incorporating Evangelical Christians from any and every
national background in the united work of bringing the Gospel of Jesus Christ to
2
For a description of the basics of Evangelical understanding, refer to the WEA Statement of Faith here: http://www.worldea.org/whoweare/
statementoffaith
7
speakers of European indigenous minority languages through the media of those

heart languages.
Addressing Initial Misconceptions about Linguæ Christi:
It might strike the reader as strange to have a section at this early point in this paper,
addressing possible misconceptions and misunderstandings about the nature of
Linguæ Christi in terms of vision, focus and activity. For many in the Western World
particularly, we often find the tendency to try and condense a great deal of information
into a simple sentence or concept, such as “so, what you’re saying is ……,” at which
point a concise and hopefully accurate statement, which encapsulates the whole body
of information, is offered. Unfortunately, in our initial opportunities for vision casting and
description, we have discovered that listeners and participants having been exposed to
a great deal of information about Linguæ Christi often come to a very incorrect
conclusion, when they come to the end of the presentation, as they formulate and offer
their “so, what you’re saying is …….” concluding statement. The following are some
common misconceptions and their corrections.
1. “So, what you’re saying is that Linguæ Christi does Bible translation and prepares
Scripture and other Christian resources in these various languages, right?”
No. Whereas Linguæ Christi places great importance on the existence and availability of
Scripture and other Christian resources in these languages, there are already wonderful
and effective organisations and ministries who do this work, with significantly more
experience and expertise than we could every possibly accumulate. In other words, we
have no intention to “re-invent the wheel,” when it comes to Bible translation and
development of materials. Rather, Linguæ Christi seeks productive rapport and
partnership with those organisations already doing the excellent and essential work of
Bible translation and resources development, in order to engage these language
groups with the Gospel in their heart language. We would seek to work closely with
these other groups in the active area of Scripture engagement as a part of the Church-
strengthening and Church-planting processes, and from time to time bring proposals
and ideas for the development of new materials, arising from actual missionary needs
on-field. However, even then, we would want to leave the translation/development to
the experts in this very specialised field.
2. “So, what you’re saying is that Linguæ Christi helps missionaries to learn these
obscure languages and provides other training for them, right?”
No, and Yes. The primary goal of Linguæ Christi is not simply to be a training resource
either in language-acquisition or other missions principles, per se. Linguæ Christi would
be the missionaries in question, serving in pioneer areas and in partnership with existing
believers from within the people group as well as from other missions organisations. As
such, we desire that our missionaries be exceptional in language learning/acquisition3
and well-trained in missiological principles and methodologies, and we would be very
happy to share this training and expertise with missions partners. However, the
expertise in this area is expressly for the purpose of practical application of the
3
All full-time personnel serving with Linguæ Christi would be expected to learn at least one and often two new languages to a high level of
competence in order to engage in heart-language mission with speakers of these indigenous minority languages.
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command of Jesus to make disciples of every ethnolinguistic people group, including

the indigenous minorities in the European context.
3. “So, what you’re saying is that Linguæ Christi is a Christian missionary ‘think tank,’
which does ethnographic, linguistic, and missiological research on these European
indigenous minority languages, right?”
No. We are very interested in research which is excellently done and to a high level of
academic standard, and we hope to add our own original research to the pool of
knowledge of these languages and people groups from a missiological perspective,
though the majority of our research will most probably be in delving through and
organising the information that is already out there on these languages and peoples.
However, this research is not an end in itself, but again it would help us with the very
practical application of finding these language groups and engaging them in the best
way in order to make the Good News of Jesus accessible to speakers of these
languages in the most linguistically and culturally effective and relevant means possible.
With some of those common early misconceptions addressed, i.e., what we are not, it is
important at this point to turn to what Linguæ Christi is all about.
Four Fundamental Characteristics of Linguæ Christi’s work and ministry:
1. Missionary. The first and most important understanding of Linguæ Christi is that
it is a missionary organisation, as well as a consortium of like-minded missionary
organisations. In other words, Linguæ Christi is all about the “boots-on-the-ground”
active work of missions among these specific people groups in the European context.
- We do the things all missionaries do in any other part of the world, working with any
other people group.
• Evangelism
• Discipleship
• Church Planting
- We do this missionary work in the same way as all missionaries would do in any other
part of the world or working with any other people groups.
• Embrace a sense of call to a particular place or people groups
• Learn the language of the target people group
• Invest our lives in the place, culture and people.
• Find the bridges to the hearts of the people groups for the clear transmission of the
Good News of Jesus.
2. Evangelical. Linguæ Christi is unapologetically Evangelical in both the narrow
and broad sense. (*see NARROW AND BROAD above*)
3. Specific Geographic Focus. Linguæ Christi would not work everywhere in the
world but in a specific geographic context, namely the broader European context. (*see
GEOGRAPHIC FOCUS above*)
4. People Group Specific. Within the European context, Linguæ Christi seeks to
reach quite intentionally very specific, ethnolinguistic people groups, namely the
European indigenous minority languages people groups. (*see MISSIONS FOCUS
above and “Broad Ethnolinguistic Categories below”*)
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Primary Goals:
- Direct Missionary Strategy Development and Implementation. For those language

groups where there is currently little or no Evangelical Christian presence or
Evangelical Christian missionary initiatives, Linguæ Christi would seek to develop
intentional and proactive missions strategies for evangelism, discipleship, Church
planting, and new/indigenous leadership training for these language groups through
the media of their heart languages. Linguæ Christi would develop missions teams
made up of Christians from numerous traditions and nationalities in order to initiate
missions initiatives among these people groups in their heart languages.
- Partnership Initiatives. For those language groups where there is currently some form
of Evangelical Christian expression available in their heart languages, Linguæ Christi
would seek to encourage that work through cooperative efforts in training,
development, specific projects, and in brokering various partnerships with Evangelical
Christians around the world through individual Churches, associations,
denominations, ministries and missionary organisations
- Basic Christian Resource Development. Linguæ Christi would develop partnerships
with Christian organisations possessing the experience and calling to ensure that
basic Christian resources are available in these languages and practical for use among
these people groups. These resources would include modern, understandable
translations of the Scriptures, media initiatives like “The Jesus Film Project,” orality-
based initiatives such as OneStory, et cetera. Linguæ Christi would also serve as the
practical conduit for connecting the resources to actual use in the initial work of
missions in these languages, or the ongoing work of evangelism, discipleship, Church
planting/development, and leadership training in these languages.
- Research. Linguæ Christi would seek to develop ongoing research into these
languages and the peoples who speak them with the very specific perspective of the
level of engagement of these people groups with the Gospel of Jesus Christ through
the media of their heart languages.
- Education/Advocacy. Linguæ Christi would seek to make the wider, worldwide
Evangelical Christian community aware of the existence and spiritual needs of each
one of these indigenous minority language people groups.
- Secular Minority Language Community Development Initiatives. Linguæ Christi
embraces a holistic approach to evangelism, discipleship and the ministry of the
Church, believing that the Gospel of Jesus Christ certainly and predominantly touches
the spiritual aspects of an individual’s life, but also touches and transforms all parts of
that individual’s life: the physical, emotional, intellectual, social, and cultural aspects of
human existence. As such Linguæ Christi will seek to partner with other Christian
organisations as well as secular organisations for the purpose of projects related to
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the following common goals4 as a positive and transformative assistance to European

indigenous minority languages speakers5 and their communities:
• language advocacy and development
• economic advancement and investment and the starting of new and sustainable
businesses
• social development and ministry
• medical services, where needed
• benevolent and philanthropic investment
• media development
• advancement in the arts, particularly related to those artistic expressions, which are
traditional to the language group and community
• Mental health and addiction recovery services available in the languages
Another Perspective: Three Organisations in One:
In looking at some of the issues mentioned above (Misconceptions, Fundamental

Characteristics, and Primary Goals), it might help the reader to understand the vision of
Linguæ Christi more completely to think of us as three organisations in one.
1. Missions Agency. Firstly, Linguæ Christi is about the active missions engagement
of these people groups through expatriate and local missionaries, organisational
connections, and most importantly national Church partners, whenever available.
2. Network. Secondly, Linguæ Christi seeks to serve as a network for a variety of
individuals, organisations, and Churches, bringing them together for the common
purpose and vision of taking the Gospel of Jesus Christ to speakers of European
indigenous minority languages through their heart languages. This networking could
take form in the following areas:
- Believers from the people groups themselves. Linguæ Christi would like to
organise and encourage believers from these people groups to come together in local
(within the same language group), national (among language groups sharing linguistic
affinity), and regional (covering the entire focus area of Linguæ Christi), for the purpose
of prayer, fellowship, worship, training, encouragement, strategic planning, and other
support.
- Individuals and Missions agencies already ministering among these language
groups, or interested in starting work in these areas.
- Other groups and organisations involved in Scripture translation/development,
media, training, research, and pastoral care.
3. Advocate. Finally, Linguæ Christi desires to be the champion for these language
groups in terms of a holistic approach to their needs in Jesus’ name: spiritual (through
mission engagement in Church-planting and Church-strengthening), emotional,
physical, and social. We desire to be that “voice crying in the wilderness” on behalf of
these linguistic people groups both in Christian and secular circles.
4
This list is not exhaustive, but only serves as a guide. Other areas of cooperation for the benefit of the these specific language communities would
gladly be considered on a case-by-case basis.
5
It is assumed that emphasis would be placed on the use of the local, heart language in question as the medium for enacting and proceeding with all
of these areas of development.
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Primary Ministry Divisions:
Under this missions initiative “umbrella,” Linguæ Christi would move forward with the
Vision, Mission, and Primary Goals in more concrete and practical ways through the
development of team-based ministry divisions, formed by combining various language
groups according linguistic6 and ethnolinguistic criteria. As a preliminary guide to these
team-based ministry divisions based on linguistic affinity, Linguæ Christi would move
forward with the following ministry divisions, called “Linguistic Affinity Groups” followed
by any intervening organisational matrix if needed, called “Linguistic Sub-Groups," and
finally by the languages7 themselves within their linguistic affinity division.
The following is a general outline and does not include every target language under
these headings, but a sampling for reference. A more comprehensive listing of all these
languages can be found on page 31.
I. The Celtic Languages LAG8 (CeLT)9.

A. Brythonic LSG10: Welsh, Breton, and Cornish
B. Goidelic LSG: Irish Gaelic11 , Scottish Gaelic, Manx Gaelic, and Shelta12.
II. The Germanic Languages LAG.
A. Nordic LSG: Jamtlandic, Scanian, Jutlandic (Jutish), Faroese, Greenlandic13.
B. Low/Platt Germanic LSG: Frisian (West, East, North, and Sater Frisian), West
Flemish , Zeeuws, Achterhoeks, Drents, Gronings, Sallands, Low Saxon, Stellingwerfs,
14
Twents, Veluws, Westphalien, Scots (including Ulster Scots).

C. High Germanic LSG: Limburgish, Luxembourgish, Pfaelzisch,
Mainfränkisch, Kölsch, Bavarian, Cimbrian, Mócheno, Walser, Schwabian, Allemannic
(outside of Switzerland), Alsatian, Swiss German,
III. The Ibero-Romance Languages LAG.
A. West LSG: Asturian (including Leonese), Fala, Galician, Mirandese, and
Extremaduran.
6 e.g., languages belonging to the same language family or branch of languages.
7
This is not a comprehensive list of all of the languages that will eventually be included in the Ministry Divisions. Ongoing research is being conducted
to produce a comprehensive list in the near future. This list, however, will give the reader a good idea of the languages involved.
8
Linguistic Affinity Group
9
The CeLT is the only Division currently operating and in existence at the time of the writing of this paper.
10
Linguistic Sub Group
11
Even though Irish Gaelic has primary and protected legal status in the Republic of Ireland specifically, where it is by Constitution the first official
language and the national language of the Republic, due to centuries of forced anglicisation (forced language shift from Irish Gaelic to English in most
places), the language in reality is very much in a minority status. A similar situation exists with Belarusian in Belarus.
12
Admittedly, Shelta is not purely a Goidelic Celtic language, but a “mixed” language based on Irish Gaelic, English, an unknown element, and limited
borrowing from Romani languages, though the speakers are not genetically/ethnically a Roma-associated people group.
13
Greenlandic (Inuktitut) is admittedly not a Germanic language of this Nordic branch. However, as the only representative from its language family
spoken in the European context, for secondary considerations, placing Greenlandic in this division is a logical and productive choice.
14
West Vlaams is not to be confused with the form of Nederlands spoken in Belgium, often also called “Flemish.”
12
B. East LSG: Basque15, Aragonese, Catalan (including Valencian and Balearic/

Insular)
IV. The Gallo-Romance Languages LAG.
A. North LSG: Norman (including Channel Islands varieties), Gallo, Picard,
Wallon, Poitevin, and Saintgenais.
B. South LSG: Francoprovençal, Occitan (Provençal, Vivaro-Alpine,
Languedocien, Lemosin, Auvergnat, and Gascon-Aranese).
V. The Italo-Romance Languages LAG.
A. North LSG: Piemontese, Lombard, Ligurian, Venetian, Emilian, and
Romagnol.
B. South LSG: Neapolitan-Calabrese, Sicilian, and Arbërëshë16
C. East LSG: Aromanian, Megleno-Romanian, Istriot, and Istro-Romanian
D. Rhaetian LSG: Rhaeto-Romansch, Ladin, and Friulian
E. West-Insular LSG: Corsican, Sardinian-Gallurese, Sardinian-Sassarese,
Sardinian-Campidanese, and Sardinian-Logudorese.
VI. The Balto-Slavic Languages LAG.
A. No intermediary LSG’s (Linguistic Sub Groups), given the size of the group:
Sorbian (Upper and Lower), Kashubian, Silesian, Rusyn, Belarusian17 , and Latgalian.
VII. The Uralic Languages LAG.
A. Mari-Mordvin LSG: Mari (Hill and Meadow), Erzya, and Moksha.
B. Baltic Finnic and Ugric LSG: Karelian, Ludian, Veps, Võro-Seto, Khanty, and
Mansi.
C. Permian LSG: Udmurt, Komi-Zyrian, and Komi-Permian.
D. Samoyedic LSG: Nenets (Forrest and Tundra), Nganasan, Enets, and
Selkup.
E. Sami LSG: Northern Sami varieties, and Southern Sami varieties.
VIII. The Altaic Languages LAG.
A. Mongolic/Tungistic LSG: Buryat, Kalmyk, Even, and Nanai.
B. Urals and Central Turkic LSG: Bashkir, Chuvash, Khakas, Shor, Northern
Altai, Southern Altai, Tatar, and Tuva.
C. Siberian Turkic - Other Siberian LSG: Siberian Tatar, Yakut, Chukot, Koryak,
and Yupik.
D. Western and Caucasus Turkic LSG: Urum, Gagauz, Balkan Turkish,
Karachay-Balkar, Crimean Tatar, Nogai, and Kumyk.
IX. The Caucasian and Indo-Iranian Languages LAG.
A. Kartvelian LSG: Mingrelian, Svan, and Laz.
B. Northwest Caucasian LSG: Kabardian, Adyghe, Abkhaz, and Abaza
15
Admittedly, Basque is not an Ibero-Romance language, but a language isolate. However, as it is not conclusively shown to be related to any other
language, for secondary considerations of geography and history, placing Basque in this division is a logical and productive choice.
16
Arbërëshë is admittedly not an Italo-Romance language of the Southern branch. However, as the only representative from its language family that is
currently in a minority language status, for secondary considerations, placing Arbërëshë in this division and branch is a logical and productive choice.
17
Even though Belarussian has primary and protected legal status in Belarus specifically since the dissolution of the USSR, due to centuries of forced
russification (forced language shift from Belarussian to Russian in many places), the language in reality is very much in a minority status. A similar
situation exists with Irish Gaelic in the Republic of Ireland.
13
C. Northeast Caucasian LSG: Avar, Archi, Bagvalal, Bats, Bezhta, Botilikh,

Budukh, Tashkur, Chamalal, Dido, Karata, Khvarshi, Khinalugh, Akhvakh, Dargi (Dargwa),
Lak, Lezgi, Tabassaran, Aghul, Rutul, Ingush, Chechen, Udi, Andi, Ghodoberi, Hunzib,
Kryts, and Tindi.
D. Indo-Iranian LSG: Ossetian, Khalaj, Talysh, and Tat.
X. The Jewish Languages LAG.
A. No intermediary LSG’s, given the size of the group: Yiddish and Ladino.
XI. The Roma Languages LAG.
A. Central Romani LSG: Baltic Romani, Carpathian Romani, Sinte, and Kalo-
Finnish.
B. Balkan Romani LSG: Balkan Romani varieties.
C. Vlax Romani LSG: Vlax Romani varieties.
D. Mixed LSG: Caló, Romano-Serbian, and Angloromani.
XII. The European Sign Languages LAG18.
A. French-Sign Family LSG: Numerous Sign Languages.
B. Russian-Sign Family LSG: Russian Sign Language, Georgian Sign Language,
Lithuanian Sign Language, Ukrainian Sign Language.
C. Swedish-Sign Family LSG: Swedish Sign Language, Finnish Sign Language,
Portuguese Sign Language.
D. German-Sign Family LSG: German Sign Language, Polish Sign Language.
E. Isolate Sign Languages LSG: Numerous Sign Languages.
On the next page, there is a chart that shows (1) the various ministry divisions (LAG’s), (2)
Intermediate organisational branches (if needed) (LSG’s), (3) the minority languages,
and (4) where appropriate the primary varieties sharing a particular language spectrum.
 
The following colour code will assist in processing the information on the chart:
Colour: Designation:
Team-based Ministry Divisions by

Linguistic Affinity (LAG)
Intermediary Organisational
Branches, as needed (LSG)
Specific languages or language

spectra.
Significant varieties within a

particular language spectrum
18
There are numerous European Sign Languages, whose linguistic relationships to each other usually do NOT follow the connections between the
spoken languages used in the same areas.
14
Linguæ Christi Language Focus Chart19 (preliminary and under review)
19
This list is not comprehensive.
15
SECTION 2: Background and Rationale
Broad Ethnolinguistic Categories:
To begin to understand these minority languages and the peoples who speak
them, it is important to recognise how they fit ethnolinguistically into the overall
linguistic/social fabric of the European context area. For the Continent in terms of
ethnolinguistic criteria and characteristics, all such people groups can be placed into
one of three broad categories.
1. Indigenous Majority-Language Ethnolinguistic people groups. These
groups include first-language speakers of those languages which are considered to be
the primary or national languages of independent nation states, particularly those with
significant numbers of speakers. A sampling of some of these indigenous majority
languages would include the following:
- English (British and Hiberno-English)
- Standard French
- Standard Italian
- Dutch-Flemish20
- Standard Spanish (Castilian)
- Standard Portuguese
- Russian
- Swedish
2. Non-indigenous Minority-Language Ethnolinguistic people groups. These
groups include those distinct and identifiable ethnolinguistic groups, who have
emigrated to a country within the European geographical area, which is the primary
focus of Linquæ Christi, but are not indigenous to those countries.21 These languages
and people groups might include Cypriot Turks in the United Kingdom, Romanians in
Spain, Albanians22 in Italy, North Africans in France, et cetera.
3. Indigenous Minority-Language Ethnolinguistic people groups. These
groups include languages, which are indigenous to the European context area, often
existing in their areas for significantly longer periods of time than the majority
indigenous language groups of the nation states, where the minority languages are
spoken. A more official definition of a "minority language" in the context of the
European Union (E.U.) is defined in the European Charter for Regional or Minority
Languages:23
"'regional or minority languages' means languages that are:
20
The term "Flemish" in this case is commonly used to refer to the form of Dutch or Nederlands as spoken in Belgium. However, the term is also used
in reference to a separate, indigenous minority language known as Vlaams or "West Flemish," which is distinct from, though related to Nederlands.
21
This designation refers more specifically to first-generation immigrants from these language groups, whose first or heart language remains that of
their places of origin. However, the second or third generations of these immigrant communities often shift in nature to a new type of ethnolinguistic
people group which is somewhere between "home" and "host" cultures and contexts, moving more toward the host culture with each generation.
22
"Albanians" here refers to immigrants from Albanian-speaking areas, who have moved to Italy within the last 60-100 years. It does not refer to first-
language speakers of Arbërëshë, which is an old form of Albanian that has been spoken in Italy since Medieval times and has become divergent from
Standard Albanian, and it could potentially and perhaps more properly be considered by this time to be an indigenous minority language found in
Southern Italy.
23
This treaty can be found in its entirety here: http://ec.europa.eu/languages/documents/charter_en.pdf
16
1. traditionally used within a given territory of a State by nationals of that State

who form a group numerically smaller than the rest of the State's population; and
2. different from the official language(s) of that State."
In looking at the issue of delineating from a slightly different perspective which
forms of speech are designed as "languages" that are furthermore "indigenous
minorities," one could identify one or more of the following objective criteria as evident:
(1) a majority or significant number of linguists recognise the form of speech as a
distinct language,24 according to the definitions as outlined in the European Charter for
Regional or Minority Languages and/or (2) some official recognition of a form of speech
as a "language" under the previous criteria by the government of the state(s) where the
minority language in question is spoken;25 and (3) the subjective criteria of attitudes of
identity and self-determination from those within the language group itself, who see
themselves as part of a minority language community, according to the criteria of the
European Charter for Regional or Minority Languages; i.e., first-language speakers of
these languages, who identify themselves as linguistically and ethnically distinct from
the majority-language speakers of a particular nation/state.
Consistent Density Focus Principle:
A missions implementation principle that is commonly utilised is what I would call

the density focus principle. In other words, when focusing on a specific ethnolinguistic
people group, one would concentrate first on (1) areas where there are large numbers
of the specific people group; (2) more importantly, particular areas where the people
group is found in a high-percentage concentration, i.e., the higher the percentage of the
local population is part of the focus people group the greater its strategic importance to
reaching the entire people group in question; and/or (3) an area of high cultural,
historic, and/or policy-making influence and importance for the specific people group.
This density focus principle is actually consistent for all three of the broad
categories of ethnolinguistic people groups in the European context and as delineated
above, i.e., any attempt to reach a specific ethnolinguistic people group, regardless of
its place in a broader category of people groups, would include an emphasis on areas
with (1) large numbers of the people group, (2) high density of the people, and/or (3)
high cultural influence for the people group. However, by consistently applying this
principle, it necessitates a shift in geographic focus between the three broad categories
of people/language groups. For example, if an indigenous majority-language people
group such as first-language speakers of Standard French were the focus or target
people group, then going to geographic areas that meet the three criteria of the density
focus principle mentioned above would certainly focus on the large urban areas, i.e.,
urban-strategy predominant. The same would be true for the non-indigenous minority-
language people groups, as these immigrant groups tend to congregate in any sense of
density in large, urban areas.
24
e.g., the language in question has its own code through Ethnologue, Linguasphere Observatory, Glottolog or other recognised linguistic body
25
e.g., an officially designated "Langue Régionale de France" in France.
17
However, applying the density focus principle to indigenous minority-language

speakers involves a move away from the urban centres. In other words, urban strategy
leaves the people groups of this third broad category almost completely untouched and
unengaged in terms of the Gospel. To be sure, there are indigenous minority-language
speakers in the major urban areas of the targeted European context and sometimes
even in significant numbers. However, in terms of density they may only be 1% of the
population of the urban centre in question, and in terms of cultural influence, whilst
living in the urban centre usually out of economic necessity, they generally do not see
that urban centre as the cultural/historic area of influence for their particular language
and culture. Rather, for indigenous minority-language speakers, those areas of greatest
historical/cultural significance and influence and generally where they are in the majority
tend to be in specific "heartlands" areas, which are almost always NOT in urban centres.
Consequently, whereas an emphasis on implementing the density focus principle
results in an urban strategy approach for the first two broad categories of ethnolinguistic
people groups, people groups from the third category require a non-urban strategy in
order to implement the exact same density focus principle. In fact, an ongoing
emphasis on urban strategy to the exclusion of all other approaches will result in the
people groups of the third category remaining primarily unengaged with the Gospel
through missiologically appropriate approaches for their specific language groups.
Misconceptions regarding Indigenous Minority-Language Ethnolinguistic People

Groups in the European Context:
Often, people from outside these language groups know very little about them,
and what is known or perceived to be known is most often skewed or simply inaccurate.
This tendency is true not just for expatriate, international missions organisations, but also
predominantly and quite often majority-language-speaking national Evangelical
Christians, whose attitudes and information are almost always wrong at worst and
skewed at best,26 resulting often in outright antagonism from majority-language
Christians to the idea of a dedicated focus on their neighbours, who speak one of these
indigenous minority languages as a heart language.
The following are some of the most common misconceptions regarding these
indigenous minority languages and the peoples, who speak them.
* "These are just dialects and not real languages." The term "dialect" is one of the
most divisive and least helpful designations to use in referring to a particular form of
speech. In fact, the term is so unhelpful and loaded that many linguists are moving away
from its use at all, in favour of other terms such as “version," “variety,” or more to the
point simply "language." The term "dialect" usually has a pejorative sense, implying that
it is somehow an inferior or sub-standard form of another language. Furthermore, the
term is linguistically vague, because "dialect" is applied more often for political/
historical reasons, than purely linguistic ones; or, as the Yiddish sociolinguist, Max
Weinreich, wrote "a 'language' is a dialect with an army and navy."27 This adage is very
26
In strategy training, we were taught never to glean information about a minority group from the members of the majority group, because their
information is almost always skewed or outright incorrect.
27
original quote (in Yiddish): ‫אַ שּפראַך איז אַ דיאַלעקט מיט אַן אַרמיי און פֿלאָט‬
18
often true in the case of European, indigenous minority-language groups. A case in

point would be a look at the Scandinavian languages. Traditionally, one of the primary
linguistic criteria for determining if a form of speech is a “dialect” or distinct language is
that of mutual intelligibility. To proceed with the Scandinavian example, Norwegian and
Swedish have a much higher level of mutual intelligibility than Venetian and Standard
Italian; yet, no one would suggest that Norwegian is a "dialect" of Swedish. Why?
Because Norwegian and Swedish are both the primary languages of sovereign nation/
states, while Venetian is a minority language within the Italian state.
Admittedly, one of the complications of heart-language missions in an indigenous
minority-language context is the linguistic line that can become blurred on a "dialect
continuum" between the minority language and the national language, which is usually
a second or "trade" language for the minority-language speaker. The diagram below
illustrates this continuum in the case of Venetian to Standard Italian within the Venetian-
language domain areas.
Notwithstanding, this is a
natural phenomenon in
any such context, even a
transition between two
national languages, such
as Norwegian and
Swedish, which become
more similar to each other
linguistically and in terms of mutual intelligibility the closer one moves to the respective
national border of the other language domain. Furthermore, the existence of language/
dialect continuum in no way invalidates the designation of the minority language as
such, any more than the Norwegian spoken nearest to the Swedish border is less
“Norwegian,” because it exhibits linguistic characteristics that increase its similarity to
and mutual intelligibility with Swedish.
The languages included in this paper are recognised as such by at least one of
the following independent bodies or criteria and usually more than one of them: (1) an
independent linguistic body/group such as SIL (Ethnologue), Linguasphere, Glottolog,
et cetera; (2) official recognition by the regional or national government of a sovereign
nation/state; (3) recognition by a European body, even without the official recognition of
the nation/state; and (4) an organised representation of self-identification and self-
determination within the language group itself.
An example beginning on page 31 shows a description of Linguæ Christi’s
ministry divisions (LAG), containing some of the basic diagnostics as described above
* "Very few people actually speak any of these languages." Undoubtedly, there are
some micro groups within these indigenous minority languages, such as Manx Gaelic
(2,000 speakers), Mirandese (15,000), et cetera. Their small numbers certainly do not
make them insignificant to God, necessitating at least an advocacy approach (see
below). However, given limited financial/human resources, it does indicate that some
kind of prioritisation criteria would be helpful in delineating the most strategic people
groups in terms of numbers of speakers and for any proposed Linguæ Christi initiative
to engage minority-language speakers, at least at an initial stage. Per contra, the idea
19
that speakers of all indigenous minority languages exist in very small numbers is
absolutely incorrect. There are numerous European indigenous minority languages with
hundreds of thousands (Welsh) and even millions (Catalan and Venetian). Within the
Linguæ Christi European context, there would be at least 100,000,000 people, who
speak one of these indigenous minority languages as a first or heart language, most of
whom with limited or no direct engagement with the Gospel of Jesus Christ in their own
languages.
* "It's just a bunch of old people who speak these languages." Again, clearly,
there are some of these indigenous minority languages that are under threat and have
been for some time, leaving elderly people as the core of the people group. In
response, one could make two observations. First, though sometimes true, this
phenomenon is not universally true for these indigenous minority languages. For many
and particularly those with larger numbers, i.e., 500,000+, this is most definitely not the
case, where inter-generational language transmission is strong and language-medium
education is not only available, but the norm in many places. Second, one could simply
ask the question, "Are people any less important for a Gospel witness, simply because
they are elderly?" On the contrary, one could argue that their age necessitates urgency,
rather than lack of engagement.
* "They all speak English or French or Spanish or another world language - what's
the point in wasting time to communicate the Gospel in these obscure minority
languages?" In order to address this misconception, one could ask the same question
of any of the language groups of European context, including the indigenous majority-
language speakers. For example, English is the international language in today's world,
especially Europe, and the vast
majority of British and North-
American-based missionaries
speak English as a first
language. The map to the
right shows the ability of
English as a second language
in the European Union as only
one part of the European
context area. An argument
could be made that we
shouldn't "waste our time"
learning any national
language, as we could
penetrate the culture by
concentrating on the segment
of the population that speaks
English and to do so through
English. For example, 80% +
of the population of the
Netherlands has some ability
in English as a second
20
language; in Germany, that percentage is 50-79%; and, even in France, the percentage
of second-language speakers of English is 30-49%. So, one could reasonably ask, "Why
learn Dutch or German or French in order to reach those language groups, when such
high percentages of those populations can speak English as a second language, which
is our first language?" This question is ridiculous to any missionary, who has lived even a
short of period of time in any of these countries, because he/she has come to
understand what missiologists have said for years: (1) if you want the Gospel to
penetrate deeply into the lives of first-language speakers of these languages, it must be
communicated through the medium of that specific heart language; and (2) the more
removed the missiological approach is from the heart language of the target people,
the greater the possibility of syncretism in subsequent generations of Christians. In
other words, missionaries seeking to reach first-language Welsh, Catalan, Friulian or
Frisian speakers should do so through the Welsh, Catalan, Friulian, and Frisian
languages respectively for exactly the same reasons that missionaries learn French,
German, and Castilian in order to reach first-language speakers of those languages,
regardless of how good their English (or Castilian, French, Italian, et cetera) might be or
how multi-lingual.
* "These people groups only make up a small percentage of the areas, where they
are spoken; so, they are impossible to find in any significant density or numbers."
Though this may occasionally be true, more often than not, this is indeed a
misconception. For example, though Welsh speakers (the Cymry Cymraeg) make up
approximately 20% of the population of Wales, there are definite areas, where Welsh is
the primary language for the vast majority of people (80-90% +). In other words, for
most minority languages, there are specific and historic areas, where they make up the
majority; however, these places almost without exception tend not to be urban areas.
Forgotten by Modern Missions Efforts/Organisations:
The large international missionary organisations have unfortunately not been

doing a very good job of developing a proactive and missiologically sound strategy to
reach these minority language people groups. In other words, though several of these
international missions groups as well as several national missions groups28 and churches
work in the same general areas of the European geographic context among indigenous
majority languages speakers or even non-indigenous minority language speakers
primarily through an urban strategy focus, they too are generally not doing anything to
reach their neighbours, who speak one of these indigenous minority languages. In fact,
in many of these places, particularly among national Christians but also among
international missionaries, there is huge ignorance about their minority-language
neighbours, and when there is any awareness of them, it often produces outright
antagonism toward these minority language groups. For these reasons, many of these
minority language groups, who ironically are often older and more established in their
traditional living areas than the majority language groups, are by and large forgotten in
terms of Evangelical Christian witness and mission.
28
Almost always founded and run by Christians from the Indigenous Majority-language group, with an emphasis on ministry in the majority language
only.
21
There are a few international Christian groups that definitely have an

understanding of the distinctive nature and importance of these minority language
groups - organisations such as Wycliffe with new translations of the Bible into these
languages, or Campus Crusade through the Jesus Film project,29 just to name a few;
though, in truth, it has only been in recent years that such organisations have taken
seriously the deficit of even the most basic of Biblical resources in these languages.
However, most of these groups concentrate only on the development of Biblical and
other Christian resources in these languages, which is an essential and even integral
part of the effort to reach these minority people groups. Unfortunately, as previously
mentioned very few missionary organisations are actually targeting these people groups
for evangelism, discipleship, and church planting in their heart languages, i.e., utilising
these language resources for church-planting purposes, once they have been prepared.
Missions Activities at the "Edge of Lostness”:
Missionaries and missions initiatives often express their desire to be at the "Edge
of Lostness" - in other words to engage the ethnolinguistic people groups, who have the
least access to the Gospel, i.e., an expression of Paul's desire in Romans 15:20. If this be
truly our desire as Linguæ Christi - a new missions initiative with the stated purposed of
reaching specific ethnolinguistic people groups - then, we must take seriously the
spiritual needs of these minority, ethnolinguistic people groups, because no one else
seems to be doing so. To put the point more strongly: if going to where the Gospel is
not (in terms of the typical missions endeavours and ministry within the European
context) is actually our priority as Evangelical Christians with a missionary heart; then,
these minority-language people groups would also naturally become a priority concern
for us, rather than an after-thought or even a non-existent presence.
If one were to take London, Paris, or Moscow as an example of urban strategy
focus, which cities are clearly strategic in terms of sheer population (10,000,000+), we
would need scores of missionaries just to scratch the surface of the spiritual need, and
generally in such contexts and for that very reason there are numerous national and
international Christian organisations with a distinct and proactive presence and
investment in those places. And, though it would be unfortunate to see any one of
those missions groups discontinue their ministry in one of those large cities, there would
still be scores of our groups and individuals to continue that missions effort. However, if
we take Ireland as a location and the Irish Gaelic speakers (Gaeilgeorí) as a people
group therein, whereas there are a number of national and international missions
organisations working in Ireland, very few if any of them are trying to reach the
Gaeilgeorí through their heart language, Irish Gaelic, except for the CeLT, as an initiative
of Linguæ Christi. If we discontinued this work, there is NO ONE else in terms of
missions-oriented organisations and Churches that we have been able to determine and
locate, who would be waiting in the wings or standing in the gap to attempt and reach
them in the missiologically essential means previously outlined, unlike the situation in
one of the mega cities mentioned above or honestly any other urban area in the
European context area, where most expatriate or international missions organisations
29
Currently, the "Jesus" film is available in numerous European indigenous minority languages.
22
might be just one group among many national and international groups, working in
those areas. The European indigenous minority language groups tend not to have that
luxury, if they have any focused missions engagement at all. Linguæ Christi intends to
redress this paucity of missions engagement of these extraordinary language groups
and commit ourselves to go, where others have and are not.
Benefits of a Dedicated Strategy for Missions Engagement among Indigenous

Minority-language People Groups:
There are numerous benefits to this proposed, dedicated and specific strategy for
indigenous minority-language people groups within the proposed Linguæ Christi
configuration. The following are only a few of these strategic benefits:
- First and foremost, it means that the Kingdom is expanded, because millions of
people among numerous language groups will finally be noticed for the sake of the
Gospel (some for the first time in hundreds of years, if ever). These peoples may not
otherwise come to saving faith in Jesus without our becoming their champions. If there
were no other motivation, this fact alone should be sufficient.
- This focus would allow other international missions organisations to concentrate
their resources primarily or even sometimes exclusively on their urban areas of missions
focus, without feeling the need to be distracted by these other people: minority people
groups, whose cultural "heartlands" tend to be outside of the urban areas.
- This proposal would give current missionary personnel (whether indigenous or
expatriate) actively involved in the specialised work of ministry among these indigenous
minority ethnolinguistic people groups a sense of community, training, common
experience, and accountability with others, who are involved in similar ministry, by being
together in the same “umbrella” of missions initiative. This would allow our structure to
be organic and indigenous by mirroring the types of structures and relationships that
already exist among these people groups themselves. The existing ties between these
minority people groups are very strong, numerous and varied. There are several
organisations, such as Mercator, EBLUL (European Bureau of Lesser Used Languages),
and Eurominority, which exist to bring these indigenous minority languages people
groups together in more secular arenæ. These ties are more than just organisational –
there is a real sense of identity and unity. For example, in a profound and authentic
sense, Welsh, Basque, Frisian, and Alsatian speakers often feel more identity and kinship
with each other than with Non-Welsh (in Wales), Spanish/French (in Spain/France), Dutch
(in the Netherlands), and French (in Alsace, France) speakers respectively. This would
allow us to utilise these existing networks for the furtherance of the Kingdom.
- This approach would allow personnel and teams serving among indigenous
minority groups to support and assist each other in more specific and proactive ways,
given the peculiar nature of ministry among indigenous minority language groups,
which distinguish them from the work of their missionary colleagues, who serve among
the indigenous majority language groups and primarily through an urban-strategy
approach. Some of the characteristics of ministry among indigenous minority language
groups that are common to these language groups, but different from the work of most
missionaries and missions organisations among the majority-language work or urban
23
strategy in the European context, would include the following: (1) learning two or
sometimes more languages: a "trade" language, and a "heart" language, which is
generally the primary focus language; (2) learning languages which are pretty difficult
and obscure; (3) dealing with orality approaches to the Scriptures, such as OneStory and
Chronological Bible Storying; (4) living in high density areas for the target people
group, which are generally less urban and more remote; (5) unofficial and sometimes
official negative attitudes and policies against the minorities from the majority-language
population, including from Christians, and often their governments; (6) dealing with
people groups that are more insular than typical urbanites might be; (7) working with
GCC's and others in developing even the most basic Biblical resources in these
languages (they have often been bypassed in that regard); and (8) dealing with the
particular, psychological and sociological characteristics that are peculiar to minorities,
who are often oppressed or made to feel like "second-class citizens" in their own historic
homelands.
A Clarification on Target People Groups: European Indigenous Minority Language

Groups in Historical and Ethnolinguistic Perspective
Before proceeding, it is important to clarify more fully how Linguæ Christi determines
our focus people groups, designating each of them as a European indigenous minority
language group. This clarification is quite needful in the European context, where the
lessons learned regarding the importance of heart-language in people group
determination in other areas of the world particularly Post-European-Colonial areas,
seem yet unable to find acceptance and application in Europe. For example, in Africa
there are countries such as Senegal, who would be considered “Francophone” by virtue
of having French as an official language, a residual “trade” language from the Colonial
Era, often used quite literally as a “Lingua Franca,” given the linguistic diversity and
complexity shared by most African nations. Modern expatriate missions efforts in
African areas like Senegal require high competence in French for life and ministry, while
simultaneously recognising the Colonial implications of this necessity. However, of
equal if not greater importance is high competence in the specific language of the
people group being pursued for missions engagement, such as Wolof, Pulaar, and many
others. Consequently, in missiological circles related to such work in Africa, high
competence in both a “trade” or second language and the first/preferred or “heart”
language of the people engaged with the Gospel is a given, widely accepted and
generally practised or attempted with great effort and commitment. The spectre of
European or “Northern Hemisphere” colonialism in continents such as Africa and South
America among others hangs heavy on the conscience and consciousness of expatriate
missionaries serving in those areas, who primarily and overwhelmingly come from
European-origin cultures (including North America and Australia/New Zealand). It is
also in this context where the more universal missiological principle of Gospel
engagement through the medium of the “heart” language of the people being
engaged with missions efforts is more clearly seen, identified, and analysed.
24
Though this “trade” language and “heart” language perspective is readily seen and
accepted in Post-Colonial geographic/ethnolinguistic contexts, it is almost non-existent
when looking at the European context. Europeans particularly from the majority
indigenous linguistic traditions, who incidentally are still those with the real power in
their respective nation states, are only now coming to terms with “the sins of the fathers,”
when it comes to their colonial expansion into geographic points south, such as Africa,
South America and Asia. Accordingly, they are sometimes unable or reticent to
recognise another difficult historical fact: powerful European people groups and their
associated nation states have been colonising their less dominant European people
group neighbours for centuries, long before these dominant European people groups/
nations had colonial or imperialistic designs on their neighbours in other continents. It
has only been in the latter half of the 20th century and beginning of the 21st century
that some recognition of this fact and the current and future implications of it has even
been apparent within the majority indigenous ethnolinguistic social, political and
academic constructs, much less accepted and furthermore redressed. The events in
Wales30 and Catalunya31 (Spain) in August and October 2017 respectively demonstrate
how little real progress has been made in this regard. Sadly, some of these prevailing
attitudes have even infiltrated the consciousness of Evangelical Christians from these
majority ethnolinguistic people groups so deeply that they are not even aware of it. For
this reason, very often Evangelical Christians from these majority ethnolinguistic are the
most outspoken and vehement opponents of any attempt or even discussion of trying
to reach the indigenous ethnolinguistic minorities in proximity to them and especially
through their “heart” languages, such as Friulian or Breton, and not through the majority
or “trade” language of Italian and French respectively. Though there is clear and
overwhelming evidence that these indigenous minority language groups, or perhaps
more accurately described as autochthonous groups, in the European context should be
viewed for purposes of Christian missions in the same light as similar groups in other
contexts such as Africa and Asia, this realisation is very slow in coming, much less the
acceptance of this realisation and the subsequent responsibility to redress these
injustices.
The following description intends to show historically how the language groups that
Linguæ Christi identifies as European indigenous minority language groups and upon
which we focus our attention for missions engagement came to be, and why the
situation is often confused. Essentially, we would identify four primary historical phases
that have brought us to the current ethnolinguistic situation with the three broad
categories of people groups in the European context.32 As an example, the description
will relate to the Welsh language in Wales and its relationship with English.
30
In August 2017, the BBC televised nationwide a “debate” programme, where the topic was “The Welsh Language: Help or Hindrance.” No Welsh
speakers were invited to take part, and the BBC later apologised for this programme. Ironically, it aired in the middle of the National Eisteddfod of
Wales, the largest Welsh-language festival in the world, occurring annually with more than 150,000 people attending each year.
31
On October 1st and in the weeks leading up to it, Spanish state and military police violently attempted to disrupt and suppress a referendum on
independence for Catalunya a region, where one of the minority languages of Spain, Catalan, is prevalent. The quest for Catalan linguistic rights and
that for Catalonian independence are very closely tied.
32
See Page 16.
25
PHASE 1: Most of what we identify as the indigenous languages of

Europe today came into their own during the period of 1,000 to 1,600
AD. To be sure, the ancestors of many of these languages existed
prior to this period, and they continued to develop and
evolve linguistically after it. Notwithstanding, most of
the languages existing in Europe today began to be
recognised as such during this period. These
languages also began to be identified or associated with
a particular geographic area or region in Europe.
Furthermore, during this period, ethnicity was much more closely tied
with language, at least with the first or primary language of an individual
from one of these groups. In other words, to be Welsh ethnically was to speak Welsh,
i.e., ethnicity = language. Consequently, in the context of Wales, during this initial phase,
one can observe two distinct groups, living in proximity. One,
represented by “A” in the illustration was Welsh-speaking Welsh
people (Welsh = Welsh-speaking). The other, represented
by “B” in the illustration was English-speaking English
people (English = English-speaking).
PHASE 2: At a point in history (for the Welsh this is generally
around the 1280’s AD), the smaller group comes under the
control of the larger group. In this scenario, the more
dominant group enforces their cultural/linguistic dominance
on the smaller group, usually through political, economic and
military means. Culturally and linguistically, however, Group
“A” continues to function and identify to a large extent as
previously, i.e., where their ethnicity is essentially identical to
their primary linguistic expression.
PHASE 3: During this historical phase, a change begins in
the smaller group, or Group “A.” For various reasons, a
segment of Group “A” begins to experience language shift in
terms of their primary linguistic/communicative medium. In
other words, these people would continue to identify
ethnically and historically with Group “A,” but over time are
shifting their primary language to that of Group “B.” There
are numerous reasons for such language shift. Some of
these are quite natural, such as intermarriage, economic and
work motivations, broader political aspirations, etc. However,
language shift of this nature and during this historical phase
was often through coercion by the more dominant group, in
this case Group “B.”
PHASE 4: The final historical phase in this description is how we find the situation at
present, where a segment of the population has made a complete language shift from
the language of Group “A” to the language of Group “B,” while retaining an ethnic and
historical identification with Group “A.” In essence, this shift creates a scenario for three
distinct people groups in the Welsh-English matrix: two distinct from each other in terms
26
of ethnicity and language, and the third a hybrid of the

other two groups.
Based on this description and model, Linguæ Christi would use the following formula to
determine people group designation at its most basic:
Ethnicity + “Heart” Language = People Group.
To apply this formula to the illustrations and description above, we could see how three
distinct people groups are identified.
Ethnicity + “Heart” Language = People Group Illustration
Welsh Welsh Welsh-speaking Welsh

(Cymry Cymraeg)
English English British (English) in Wales
Welsh English English-speaking Welsh

(Cymry di-Gymraeg)
Though the previous description and outline of the historical development of the
minority language people groups is specifically related to the situation in Wales, this
basic description is generally accurate for the development of the vast majority of the
European indigenous minority language groups. In other words, by using the same
designations as in the previous description, one could identify Group “A” as Basque-
speaking Basques, Group “B” as Castilian-speaking Spaniards, and Group “C” as
Castilian-speaking Basques, and the basic model would generally still apply.
For Linguæ Christi, Group “A” people groups will always be our primary missions focus,
and indeed the subject of our divine calling and raison d'être.
A Clarification on Missions Engagement
Even with a recognition of these people group distinctions and innate characteristics,
there is a blatant disconnection in Christian missiological circles as concerns the
relationship between this missiological understanding and actual missions engagement
of these various people groups, both majority and minority. The constructs, which
inform much of our missions efforts in Europe particularly, continue to be determined by
geo-political criteria of understanding, where the approach is more about reaching a
place than a people. Consequently, there is a tendency to emphasise zones within this
broader geo-political area with the highest overall population. For those high-density
population areas where the overall population is fairly homogenous, the missiological
27
approach and implementation are fairly straightforward. However, where there is a

target area that has a large number of distinct and varied ethnolinguistic groups,
including minority indigenous language groups, the missiological approach in practice
still is fairly uniform, and informed by and directed toward the majority people group
population within the area or zone, as a default, or some might call a “path of least
resistance.”
 
This tendency has given rise to a prevalent theory/opinion within missiology that if one
targets the majority group, then the other people groups in the area would in turn be
“reached” by that majority group. Consequently, by pursuing this logic, the best use of
expatriate missionary resources would be in directing them toward those large, majority
people groups in their highest concentrations, which generally means urban areas. This
theory sounds logical and even intuitive: missionaries serve catalytically among the
majority people group primarily (and almost exclusively through the “trade” language in
the European context), who will then be reached and mobilised to reach “their own
people,” a common outsiders’ euphemism for minority languages people groups. It is a
bit of a “trickle-down” theory of missions.
While this common approach sounds good, in actual fact it does not achieve its second-
tier goal. Often, this approach is successful in reaching primarily individuals from the
majority linguistic group. However, members of the majority ethnolinguistic people
group very rarely take the time and effort to learn the language and culture of their own
neighbours, who are members of these indigenous minority language groups, in order
to reach and disciple them effectively. Accordingly, all cultural/linguistic expectations
for change and movement are placed on the individuals from the indigenous minority
language group. Occasionally, some individual members of the indigenous minority
language group do make those changes and come to faith and are discipled, which is a
wonderful thing to happen. However, because basic missiological principles of cultural
and linguistic communication of the Gospel for evangelism and discipleship were not
utilised, these new Christians from the minor language people group are effectively
extracted from their home culture and acclimated into the majority language Christian
culture, effectively making them unable to be effective change agents for the sake of the
Gospel among members of their own home people group. It is consistently true that
when members of indigenous minority language group come to faith and are discipled
in the majority group’s linguistic and cultural context, these minority language group
members very rarely turn around and return to their own people for the sake of mission
and as change agents for the Gospel. In fact, often, they are actually incapable of doing
so, because their spiritual life (generally in the “trade” language) has been extracted and
separated from every other aspect of life (often in the “heart” language).
Even though the “trickle-down” theory for missions engagement clearly has not worked
historically and is one significant reason why so many of these European indigenous
minority languages people groups remain so unengaged and often unmoved by the
message of the Gospel at present, the default setting and common wisdom for many
missions organisations and agencies is still to proceed with the “trickle-down” approach,
28
through utilising the lowest-common denominator in terms of linguistic/communicative

medium (usually the majority language) and concentrating solely on the greatest
population density areas - urban areas. Again, while that approach may still be effective
in reaching people from the majority language groups, it leaves others behind,
especially members of the indigenous minority language groups.
For these reasons, Linguæ Christi has a narrow and frankly non-negotiable position,
when it comes to what does and does not entail missions engagement of the these
indigenous minority language people groups. In returning to the Welsh context and the
previous description and illustrations, we would like to state very clearly these lines of
difference between engagement and non-engagement.
First, Linguæ Christi would categorically and emphatically
reject the consideration that an indigenous minority language
people group is being “engaged” for the sake of mission activity
simply because the dominant group is being engaged. To use the
previous illustrations and demonstrate the point, engaging
Group “B” is NOT automatically engaging Group “A.”
Second, Linguæ Christi would also reject the premise that engaging the
ethnically/historically related larger people group indicates that the indigenous minority
language group is also being “engaged” by association. This
approach like the previous one is also a form of “trickle-down”
missiology, because of the absence of one fundamental
missiological component, namely the expression of the Gospel
message through the “heart” language of the minority language
group. The difference in language really does make the difference in the
understanding and practical implementation of missions engagement. In the Welsh
context, ministry and even really effective ministry with Group “B” (English-speaking
British people) and even Group “C” (English-speaking Welsh people) does not
significantly impact members of Group “A” (Welsh-speaking Welsh people) in terms of
spiritual movement and missions engagement.
Ultimately, Linguæ Christi embraces the simple concept that
if one desires to engage members of Group “A,” he or she must
engage Group “A” specifically and intentionally, including
accommodating communication and practice to linguistic and
cultural norms intrinsic to the indigenous minority language group
in question.
Levels of Involvement:
There are two broad levels of involvement regarding the designated minority-
language people groups, as part of the Linguæ Christi initiative.
First, there is the work of direct and active engagement of a single language
people group or sub-set of closely related languages, through strategic Focus Teams.33
33
A "Focus Team" is a local church-planting team, focusing on a specific language and in a specific place where the language is spoken that also has
strategic weight for the overarching goal of reaching the entire language group.
29
This would be the most aggressive, direct, and active form of engagement and
generally for the largest and most strategic of the minority language people groups.
Though such an active approach of direct engagement might initially require
professionally trained, expatriate missionaries taking the lead, the desire would always
be to move the composition of direct-engagement focus teams to closer and closer
ethnolinguistic association with the target language group, ending with a fully
reproducible and complete indigenous missions activity.
Second, there is the work of Strategy (Catalytic) and Advocacy. This approach
and work are primarily for language groups, who might not begin as highest priority for
direct and initial engagement in the early days of Linguæ Christi OR those that already
have some Evangelical missions engagement, which could benefit from some advocacy
and support. This involvement with this type of people group is more a sense of taking
spiritual responsibility for the language group in terms of becoming their champion,
rather than developing an on-the-ground, direct strategy of engagement, at least
initially. For example, by "Strategy" in this context, one would see a more catalytic role
in trying to train and encourage national Christians to carry on this work, or other GCC's
or Churches to take a lead role in moving the strategy forward, under the guidance and
encouragement of someone within the structure, who understands something of the
context and the missiology behind this approach. By "advocacy," this simply means to
be the spokesperson and advocate for that particular people group through various
outlets, such as prayer emphases, short-term projects (particularly and again focused on
prayer), et cetera. Occasionally, within the proposed configuration, there is a language
or two, which might merit this second-category of involvement, grouped with a closely-
related language from the first category of engagement. That form of grouping is
intentional, as it allows both direct involvement and strategy (catalytic)/advocacy.
30
PART 2
Target Languages Description
31
Target Languages Description Tables:
The following tables show more comprehensively the initial languages upon which
Linguæ Christi seeks to target for active missionary engagement and/or advocacy. The
reader will be able to connect this information to the general outline found on page
12-14. As we continue to do research in this area of concern, this list will change on
occasion as new information and considerations become available or pertinent.
In the top row of the table in grey there is a recurring guide which indicates the nature
of the information for the column under each heading in this row. The following notes
will be helpful in understanding the information contained in these tables.
1. Language Name. The name of each language and/or linguistic variety will be
given as it is most commonly known in English, followed by the name of the language in
the language itself, when available. The primary exception would be for the Roma and
Sign Languages LAG’s, where there are too many local names for the languages for the
former LAG to list in the space allotted, and for the latter LAG the name for their
language in their language would be signed not written. Alternative names for
languages or linguistic varieties will be indicated in parentheses, when necessary.
2. Language Categorisation. The next three headings are Ethnologue, the
Linguasphere Observatory, and Glottolog 3.0. These are organisations/groups, which
study and designate the existence and relationships of languages and linguistic varieties
and give each one a designated code. Ethnologue is one of the oldest of these types of
designations, and is still considered a standard. In more recent years, Linguasphere
Observatory and Glottolog 3.0 have attempted to give more precise designations for
languages and their relationships to other languages, if any. Not every target minority
language or linguistic variety will have a designated code for each of these three
groups. However, Linguæ Christi would only proceed in recognising and targeting a
particular language or linguistic variety for missions engagement or advocacy if it is
identified and given a code by at least one of these three sources.
3. Locations. This heading is self-explanatory, indicating the general geographic
areas which are traditional and historic locations for the natural use of the language or
linguistic variety in question.
4. Number of Speakers. One could be forgiven for assuming that the accurate
information for the precise number of speakers of these languages is readily available
and reliable. Unfortunately, though some of these minority languages have excellent
and accurate data readily available to give the exact number of speakers, the majority of
these minority languages do not have such data readily available. For many of them,
this information must be pieced together from national census information, the linguistic
sources mentioned above, language advocacy groups, government studies, and
independent academic research. It is for this reason that there is sometimes a
discrepancy in the number of speakers for many of these languages and for some of
them there is simply no readily available and incontrovertible data to give a number at
all, and those are designated “N/A” or “not available.” It is this column of data that will
32
probably be the one most susceptible to scrutiny and accordingly most frequently
updated.
5. Linguistic Affinity Group. Again, the Linguistic Affinity Groups are introduced on
pages 12-14. This “LAG” designation corresponds to more traditional designations of
“language families” or “branches” within larger language families. Linguæ Christi
identifies 12 LAG’s as a means of comprehensively addressing all of the indigenous
minority languages in the greater European context. We realise thoroughly that from a
purely linguistic point of view there is often great difference of opinion in how to group
and then designate languages, according to their linguistic genetic relationships.
Particularly problematic are the Uralic, Altaic, and Caucasian LAG’s, the “Mundarten” in
the Germanic LAG, and the “Dialetti D’Italia” in the Italo-Romance LAG. We also
recognise that occasionally we had to include languages, which do not precisely belong
linguistically speaking to the LAG to which they are assigned. For example, Basque, a
language isolate, is grouped with the Ibero-Romance Languages LAG, Greenlandic (an
Eskimo-Aleut language) with the Germanic LAG, and Paleo-Siberian languages with the
Altaic LAG, etc. These inclusions seemed best given secondary criteria of geography,
history, culture, and trade/second language options. Consequently, these designations
are a strategic and organisational tool that Linguæ Christi utilises to make engagement
and advocacy more effective.
6. Linguistic Sub-Group. For some LAG’s, which are numerically large, complex, or
geographically spread out over a large area, there is need of further categorisation for
ease of strategic development and missions implementation. Not every LAG will have
LSG’s.
Language Ethno- Linguasphere Glottolog 3.0 Locations Number LAG LSG

Name logue of (Linguistic (Linguistic
Speakers Affinity Group) Sub-Group)
CELTIC
Breton bre 50-ABB-bb (General) bret1244 France 225,000 - Celtic Languages Brythonic
Brezhoneg 50-ABB-bbb (Standard - KLT) 300,000
50-ABB-bc (Leoneg)  leon1251
50-ABB-bd (Tregereg- treg1244 - corn1255
Kerneweg)
50-ABB-be (Gwenedeg) vann1244
Cornish cor 50-ABB-ab (Formal) corn1251 United 1,500 Celtic Languages Brythonic
Kernewek Kingdom
Welsh cym 50-ABA-ab (Formal) wels1247 United 700,000 Celtic Languages Brythonic
Cymraeg 50-ABA-ac (Northern) nort2668 Kingdom,
50-ABA-ad (Southern) sout2673 Argentina
Irish Gaelic gle 50-AAA-ae (Formal) iris1253 Ireland, 250,000 - Celtic Languages Goidelic
Gaeilge 50-AAA-ag (Northern-Ulster) done1238 United 400,000
50-AAA-ah (West-Connacht) conn1243 Kingdom
50-AAA-ai (South-Munster) muns1250
Manx glv 50-AAA-aj manx1243 Isle of Man 2,000 Celtic Languages Goidelic
Gaelg
Scottish Gaelic gla 50-AAA-aa (Formal) scot1245 United 100,000 Celtic Languages Goidelic
Gàidhlig 50-AAA-ab (NE) Kingdom,
50-AAA-ac (CW) Canada
33

Shelta trl 50-ACA-aa (Irish Shelta) shel1236 Ireland, 90,000 Celtic Languages Goidelic
Sheldru United (mixed)
Scottish Traveller sth 50-ACA-ab (Scots Shelta) trav1235 Kingdom
TOTAL: 1,368,500
GERMANIC
Faroese fao 52-AAA-ab faro1244 Faroe 66,000 Germanic Nordic

Føroyskt Islands, Languages
Denmark
Greenlandic kal 60-ABB-ga kala1399 Greenland 60,000 Germanic Nordic

Kalaallisut 60-ABB-gc east2535 Denmark Languages
60-ABB-gb west2617
pola1254
Jamtlandic jmk 52-AAA-cu jamt1238 Sweden 30,000 - Germanic Nordic

Jamska Norway 50,000 Languages
Jutlandic jut 52-AAA-bf (West) juti1236 Denmark N/A Germanic Nordic

Jysk 52-AAA-ch (East) Germany Languages
Scanian scy 52-AAA-ck (general) scan1238 Sweden 100,000 Germanic Nordic

Skånska 52-AAA-cka (Skånska) scan1239 Languages
52-AAA-ckb (Hallaendska) hall1240
52-AAA-ckc (Blekingska) blek1238
Achterhoeks act acht1238 Netherlands N/A Germanic Low/Platt

Achterhooks Languages
Drents drt dren1238 Netherlands Germanic Low/Platt

Drèents nort2629 (north) Languages
sout2628 (south)
Frisian fry 52-ACA-ba (West - formal) west2354 Netherlands 470,000 Germanic Low/Platt
Frysk frr 52-ACA-d (North) nort2626 Germany 10,000 Languages
frs 52-ACA-c (East) east2288 Denmark
Gronings gos 52-ACB-cbb gron1242 Netherlands 590,000 Germanic Low/Platt

Grunnegs Languages
Low Saxon nds 52-ACB-cb nort2627 Netherlands 6,700,000 Germanic Low/Platt

Nedderdüütsch Germany Languages
Denmark
Sallands sdz sall1238 Netherlands N/A Germanic Low/Platt

Sallaans Languages
Scots sco 52-ABA-aa scot1243 Scotland, 110,000 - Germanic Low/Platt

52-ABA-aab (Lallans) Northern 125,000 Languages
52-ABA-aac (Doric) Ireland
52-ABA-aar (Ulster - Donegal)
52-ABA-aas (Ulster - Derry/
Antrim)
52-ABA-aat (Ulster - Co.
Down)
Stellingwerfs stl 52-ACB-cdd stel1238 Netherlands N/A Germanic Low/Platt

Stellingwarfs Languages
Twents twd 52-ACB-cdc twen1241 Netherlands 340,000 Germanic Low/Platt

Tweants Languages
Veluws vel 52-ACB-cdb velu1238 Netherlands N/A Germanic Low/Platt

Languages
West Flemish vls 52-ACB-ag vlaa1240 Belgium 1,400,000 Germanic Low/Platt

West-Vlaams France Languages
Westphalien wep 52-ACB-ce west2356 Germany N/A Germanic Low/Platt

Westfäölsk Netherlands Languages
34

Zeeuws zea 52-ACB-af zeeu1238 Netherlands 220,000 Germanic Low/Platt

Zeêuws Languages
Allemannic gsw lowa1241 Germany N/A Germanic High

Alemannisch Languages
Alsatian gsw 52-ACB-el alsa1241 France 200,000 Germanic High

Ëlsässisch Germany Languages
Bavarian bar 52-ACB-ea (Bayrisch-North) bava1246 Germany 14,000,000 Germanic High

Boarisch 52-ACB-eb (Donau-Bayrisch) Austria Languages
52-ACB-ec (Donau- Italy
Österreichisch)
Cimbrian cim 52-ACB-eg cimb1238 Italy 400 Germanic High

Zimbar Languages
Kölsch ksh kols1241 Germany 250,000 Germanic High

Languages
Limburgish lim 52-ACB-al limb1263 Belgium 1,300,000 Germanic High

Lèmburgs Germany Languages
Netherlands
Luxembourgish ltz 52-ACB-db luxe1241 Luxembourg 390,000 Germanic High

Letzeburgesch Belgium Languages
Mainfränkisch main1267 Germany 4,900,000 Germanic High

Languages
Mócheno mhn 52-ACB-eh moch1255 Italy 1,500 Germanic High

Bersntoler sproch fier1238 (Fierozzo) Languages
fras1238 (Frassilongo)
paul1250 (Palú)
Pfaelzisch pfl pala1330 Germany N/A Germanic High

Pälzisch Languages
Schwabian swg 52-ACB-ej swab1242 Germany 820,000 Germanic High

Schwäbisch Languages
Swiss German gsw 52-ACB-f swis1247 Switzerland 4,900,000 Germanic High

Schwiizertüütsch 52-ACB-fb (Basel-Dytsch) base1241 (Basel) Liechtenstein Languages
grau1238 (Graubenden- Austria
Grisons) Italy
52-ACB-fe (Luzern-Tütsch ) luce1238 (Lucerne)
obwa1238 (Obwald)
stga1238 (St. Gallen)
wall1256 (Wallis)
Walser wae 52-ACB-fd wals1238 Switzerland 22,000 Germanic High

Walscher Liechtenstein Languages
Austria
Italy
TOTAL: 36,879,900
IBERO-
ROMANCE
Asturian ast 51-AAA-ca (Asturian) astu1245 Spain 110,000 Ibero-Romance West

Asturianu (Bable) cent1956 (central) Languages
east2272 (east)
west2339 (west)
51-AAA-cc (Leonese) leon1250
Extremaduran ext 51-AAA-bck extr1243 Spain 200,000 Ibero-Romance West

Estremeñu cent1957 (central) Languages
nort2604 (north)
sout2610 (south)
35

Fala fax 51-AAA-aca fala1241 Spain 11,000 Ibero-Romance West

laga1241 (Lagarteiru) Languages
mane1261 (Mañegu)
valv1238 (Valvideiru)
Galician glg 51-AAA-ab gali1258 Spain 2,400,000 Ibero-Romance West

Galego Languages
Mirandese mwl 41-AAA-cb mira1251 Portugal 15,000 Ibero-Romance West

Lhéngua Languages
mirandesa
Aragonese arg 51-AAA-db arag1245 Spain 25,500 Ibero-Romance East

Aragonés cent1317 (central) Languages
east2273 (east)
sout2609 (south)
west2340 (west)
Basque eus 40-AAA-aa (Formal) basq1248 Spain 550,000 Ibero-Romance East

Euskara 40-AAA-ab (Biscayan) bisc1236 France Languages
40-AAA-ac (Guipuzcoan) guip1235
40-AAA-ad (North Navarro)
40-AAA-ae (South Navarro)
40-AAA-ag (Southwest
Navarro)
40-AAA-ah (Northeast labo1236
Navarro) basq1250
40-AAA-ai (Labourdin)
40-AAA-aj (Souletin)
Catalan cat 51-AAA-eb stan1289 Spain 4,900,000 Ibero-Romance East

Català 51-AAA-ed (Valencian) France Languages
51-AAA-ef (Mallorcan) Italy
51-AAA-eg (Menorcan) Andorra
TOTAL: 8,211,500
GALLO-
ROMANCE
Gallo 51-AAA-hb gall1275 France 200,000 - Gallo-Romance North

400,000 Languages
Norman nrf 51-AAA-hd (Norman) norm1245 France, 243,000 Gallo-Romance North

Normaund Channel Languages
(Dgèrnésiais) Islands
(Jèrriais)
Picard pcd 51-AAA-he France 700.000 Gallo-Romance North

Belgium Languages
Poitevin- 51-AAA-ha (Parlange) poit1240 France 500,000 Gallo-Romance North

Saintgenais 51-AAA-hag (Saintongeais) sant1407 Languages
Poetevin-
Séntunjhaes
Wallon wln 51-AAA-hf Belgium 600,000 Gallo-Romance North

Walon France Languages
Francoprovençal frp 51-AAA-j (general) faet1240 France 140,000 Gallo-Romance South

Francoprovençâl/ 51-AAA-ja (Franc-Comtois) Switzerland (all varieties) Languages
Arpetan 51-AAA-jb (Lyonnais) lyon1243 Italy
51-AAA-jc (Dauphinois) daup1247
51-AAA-jd (Savoyard) savo1253
51-AAA-je (Vaudois) vaud1238
51-AAA-jf (Valdotain) vall1249
36

Occitan oci occi1239 (general) France 800,000 Gallo-Romance South

Lenga d'òc 51-AAA-fa (Gascon) nuci1269 Italy Languages
51-AAA-fb (Bearnese) bear1240 Spain
51-AAA-ff (Aranese) aran1260
51-AAA-gb (Lengadocian) lang1309
51-AAA-gc (Provençal) prov1235
51-AAA-gd (Nissart) nica1249
51-AAA-gh (Auvergnat -South) haut1245
51-AAA-gi (Auvergnat - North) basa1276
51-AAA-gj (Lemosin) limo1246
TOTAL: 3,183,000
ITALO-
ROMANCE
Aromanian rup 51-AAD-ba arom1237 Greece 114,340 Italo-Romance East

Armãneashti Albania Languages
Macedonia
Bulgaria
Romania
Serbia
Istro-Romanian ruo 51-AAD-a istr1245 Croatia 1,400 Italo-Romance East

Vlășește Languages
Istriot ist 51-AAA-na istr1244 Croatia 1,300 Italo-Romance East

Bumbaro Languages
Megleno- ruq 51-AAD-bb megl1237 Greece 5,000 Italo-Romance East

Romanian Macedonia Languages
Vlăhește
Corsican cos 51-AAA-pa (Northern) cors1241 France 125,000 - Italo-Romance West-Insular

Corsu 51-AAA-pb (Central) nort2611 Italy 230,000 Languages
51-AAA-pc (Southern)
sart1246 (Sartenais)
vena1238 (Venaco)
vico1238 (Vico-Ajaccio)
Sardinian- sro 51-AAA-sd camp1261 Italy 500,000 Italo-Romance West-Insular

Campidanese Languages
Sardu
Campidanesu
Sardinian- sdn 51-AAA-pd gall1276 Italy 100,000 Italo-Romance West-Insular

Galurese Languages
Gadduresu
Sardinian- src 51-AAA-sa logu1236 Italy 500,000 Italo-Romance West-Insular

Logudorese Languages
Sardu Logudoresu
Sardinian- sdc 51-AAA-pe sass1235 Italy 100,000 Italo-Romance West-Insular

Sassarese Languages
Sassaresu
Emilian egl 51-AAA-ok emil1241 Italy 2,000,000 Italo-Romance North

Emigliân Languages
Ligurian lij 51-AAA-oh ligu1248 Italy 505,100 Italo-Romance North

Ligure geno1240 (Genoese) Monaco Languages
mone1238 France
(Monégasque)
37

Lombard lmo 51-AAA-od (Lombard) lomb1257 Italy 3,903,000 Italo-Romance North

Lumbaart alpi1238 (Alpine) Switzerland Languages
berg1241 (Bergamasco)
east2276 (eastern 1)
east2278 (eastern 2)
insu1250 (Insubric)
51-AAA-ob (Ticinese)
Piemontese pms 51-AAA-of piem1238 Italy 1,600,000 Italo-Romance North

Piemontèis Languages
Romagnol rgn 51-AAA-ok roma1328 Italy 1,100,000 Italo-Romance North

Rumagnôl San Marino Languages
Venetian vec 51-AAA-nb vene1258 Italy 3,852,500 Italo-Romance North

Vèneto Slovenia Languages
Croatia
Arbërëshë aae 55-AAA-aha arbe1236 Italy 100,000 Italo-Romance South

Languages
Neapolitan- nap 51-AAA-r  neap1235 Italy 5,700,000 Italo-Romance South

Calabrese 51-AAA-ra (Umbro- sout3126 Languages
Nnapulitano Romanesco)
51-AAA-rb (Campano-
Molisano)
51-AAA-rc (Salentino)
51-AAA-rd (Calabrese)
Sicilian scn 51-AAA-re (Central-East) sici1248 Italy 4,700,000 Italo-Romance South

Lu Sicilianu 51-AAA-rf (West) Languages
Friulian fur 51-AAA-mb (West) friu1240 Italy 300,000 Italo-Romance Rhaetian

Furlan 51-AAA-mc (Central-East) Languages
Ladin lld 51-AAA-l  ladi1250 Italy 31,000 Italo-Romance Rhaetian

51-AAA-la (Nones) Languages
51-AAA-lb (Badio)
51-AAA-lc (Gründno)
Romansh roh 51-AAA-kc (Grischun) roma1326 Switzerland 35,139 - Italo-Romance Rhaetian

Rumantsch 51-AAA-ka (Sursilvan) 60,000 Languages
51-AAA-kb (Sutsilvan)
TOTAL: 26,720,819
BALTO-
SLAVIC
Belarussian bel 53-AAA-eb bela1254 Belarus 3,188,730 Balto-Slavic ___

Беларуская мова 53-AAA-eba (Formal-literary) cent1954 (central) Ukraine Languages
53-AAA-ebb (Generalised) Poland
53-AAA-ebc (Polotsk) nort2598 (northeast) Lithuania
53-AAA-ebd (Vitebsk &
Mogilev) sout2603 (southwest)
53-AAA-ebe (Minsk Urban)
53-AAA-ebf (Grodno &
Baranovichi)
53-AAA-ebg (Slutsk & Mozyr)
Kashubian csb 53-AAA-cb kash1274 Poland 50,000 Balto-Slavic ___

Kaszëbsczi jãzëk slov1270 (Slovincian) Languages
Latgalian ltg 54-AAB-ad east2282 Latvia 200,000 Balto-Slavic ___

Latgalīšu volūda Languages
38

Rusyn rue 53-AAA-ec rusy1239 Ukraine 623,500 Balto-Slavic ___

Русиньска бесїда 53-AAA-eca (Lemko) lemk1239 (Lemko) Croatia Languages
53-AAA-ecb (Western) Slovakia
53-AAA-ecc (Southeast) Czech
Republic,
Hungary
Poland
Serbia
Silesian szl 53-AAA-cck sile1253 Poland 60,000 Balto-Slavic ___

Ślůnsko godka Languages
Sorbian 53-AAA-b sorb1249 Germany 30,000 - Balto-Slavic ___

Dolnoserbšćina dsb 53-AAA-ba lowe1385 45,000 Languages
Hornjoserbšćina hsb 53-AAA-bb uppe1395
53-AAA-bbc baut1239 (Bautzen)
kame1249 (Kamenz)
TOTAL: 4,152,230
URALIC
Erzya myv 41-AAD-aa erzy1239 Russian 37,000 - Uralic Languages Mari-Mordvin

Эрзянь кель Federation, 119,330
Armenia
Mari, Hill mrj 41-AAC-aa west2392 Russian 30,000 Uralic Languages Mari-Mordvin
Кырык мары Federation
йӹлмӹ
Mari, Meadow mhr 41-AAC-ab east2328 Russian 479,090 Uralic Languages Mari-Mordvin
Олык марий Federation
йылме
Moksha mdf 41-AAD-ab moks1248 Russian 400,000 Uralic Languages Mari-Mordvin

Мокшень кяль Federation
Ingrian izh 41-AAA-bf ingr1248 Russian 120 Uralic Languages Baltic Finnic &
Ižoran keeli Federation Ugric
Karelian krl 41-AAA-ba (North) kare1335 Russian 35,600 Uralic Languages Baltic Finnic &
Karjalan kieli 41-AAA-bb (South) Federation, Ugric
olo 41-AAA-bc (Olonets) Finland
Khanty kca 41-BBA-a (general) khan1279 Russian 9,580 Uralic Languages Baltic Finnic &
Ханты ясаң 41-BBA-aa (North) Federation Ugric
41-BBA-ab (East)
41-BBA-ac (Southwest)
41-BBA-ad (Vach)
Livonian liv 41-AAA-e livv1244 Latvia 40 - 210 Uralic Languages Baltic Finnic &
Līvõ kēļ Ugric
Ludian lud 41-AAA-bd ludi1246 Russian 3,000 Uralic Languages Baltic Finnic &
Lüüdi Federation Ugric
Mansi mns 41-BBB-a (general) mans1258 Russian 940 Uralic Languages Baltic Finnic &
Мāньси лāтыӈ 41-BBB-aa (Upper) Federation Ugric
41-BBB-ab (West)
41-BBB-ac (Kondin)
41-BBB-ad (Tavdin)
Veps vep 41-AAA-be veps1250 Russian 1,640 Uralic Languages Baltic Finnic &
Vepsän kel’ Federation Ugric
39

Võro - Seto vro 41-AAA-dbe (Võro) sout2679 Estonia 87,000 Uralic Languages Baltic Finnic &
Võro kiilʼ - 41-AAA-dbd (Seto) seto1241 Ugric
Seto kiil´
Votic vot 41-AAA-c voti1245 Russian 68 Uralic Languages Baltic Finnic &
Vaďďa tšeeli Federation Ugric
Komi-Permyak koi 41-AAE-ab komi1269 Russian 63,100 Uralic Languages Permian

Перем коми кыв Federation
Komi-Zyrian kpv 41-AAE-aa komi1268 Russian 156,000 Uralic Languages Permian

Коми кыв Federation
Udmurt udm 41-AAE-ac udmu1245 Russian 339,800 Uralic Languages Permian

Удмурт кыл Federation
Enets enf 41-CAA-ac enet1250 Russian 40 Uralic Languages Samoyedic

Онаь базаан enh Federation
Nenets yrk nene1249 Russian 22,000 Uralic Languages Samoyedic

Ненэця’ вада Federation
Forrest 41-CAA-ab fore1266
Tundra 41-CAA-aa tund1255
Nganasan nio 41-CAA-ad ngan1291 Russian 130 Uralic Languages Samoyedic

Ня” Federation
Selkup sel 41-CAB-aa selk1253 Russian 1,020 Uralic Languages Samoyedic

Шӧльӄумыт әты Federation
Sámi, Inari smn 41-AAB-bb inar1241 Finland 300 Uralic Languages Saami
Anarâškielâ
Sámi, Kildin sjd 41-AAB-bd kild1236 Russian 350 Uralic Languages Saami
Кӣллт са̄ мь кӣлл Federation
Sámi, Skolt sms 41-AAB-ba skol1241 Finland, 650 Uralic Languages Saami
Nuõrttsääʹmǩiõll Russian
Federation
Sámi, Ter sjt 41-AAB-bc ters1235 Russian 2 Uralic Languages Saami

Са̄ мь кӣлл Federation
Sámi, Lule smj 41-AAB-ab lule1254 Sweden, 2,000 Uralic Languages Saami
Julevsámegiella Norway
Sámi, South sma 41-AAB-c sout2674 Sweden, 600 Uralic Languages Saami
Åarjelsaemien- Norway
gïele
Sámi, North sme 41-AAB-a nort2671 Norway, 25,700 Uralic Languages Saami
Davvisámegiella Finland,
Sweden
TOTAL: 1,695,770
ALTAIC
Altai atv 44-AAB-dg alta1276 Russian 57,400 Altaic Languages Urals/Central

Алтай тили alt Federation Turkic
Bashkir bak 44-AAB-bg bash1264 Russian 1,218,590 Altaic Languages Urals/Central

Башҡорт теле Federation, Turkic
Ukraine
Chuvash chv 44-AAA-aa chuv1255 Russian 1,077,420 Altaic Languages Urals/Central

Чӑваш чӗлхи Federation Turkic
40

Khakas kjh 44-AAB-dj khak1248 Russian 42,610 Altaic Languages Urals/Central

Хакас тілі Federation Turkic
Shor cjs 44-AAB-di shor1247 Russian 2,840 Altaic Languages Urals/Central

Шор тили Federation Turkic
Tatar tat 44-AAB-be tata1255 Russian 5,157,010 Altaic Languages Urals/Central

Татарча Federation Turkic
Tuva tyv 44-AAB-dk tuvi1240 Russian 283,400 Altaic Languages Urals/Central

Тыва дыл Federation Turkic
Balkan Turkish bgx balk1254 Bulgaria, 331,000 Altaic Languages Western-

Macedonia, Caucasus Turkic
Turkey
Crimean Tatar crh 44-AAB-ac crim1257 Ukraine, 475,540 Altaic Languages Western-
Къырымтатар Bulgaria, Caucasus Turkic
тили Romania
Gagauz gag 44-AAB-ab gaga1249 Moldova, 590,000 Altaic Languages Western-

Gagauz dili/ Ukraine, Caucasus Turkic
Гагаузча Bulgaria,
Romania,
Russia
Karachay-Balkar krc 44-AAB-ba kara1465 Russian 310,270 Altaic Languages Western-

Къарачай- 44-AAB-bb (Karachay) Federation Caucasus Turkic
Малкъар тил 44-AAB-bc (Balkar)
Kumyk kum 44-AAB-bd kumy1244 Russian 426,550 - Altaic Languages Western-

Къумукъ тил Federation 450,000 Caucasus Turkic
Nogai nog 44-AAB-ca noga1249 Russian 87,410 Altaic Languages Western-

Ногай тили Federation Caucasus Turkic
Urum uum urum1249 Georgia, 192,700 Altaic Languages Western-

Урум Ukraine Caucasus Turkic
Alyutor alr 43-CAC-ab alut1245 Russian 25 Altaic Languages Western-

Federation Caucasus Turkic
Chukot ckt 43-CAA-aa chuk1273 Russian 5,100 Altaic Languages Siberian - Turkic
Луоравэтлан Federation & Other
Chulym clw 44-AAB-dh chul1246 Russian 44 Altaic Languages Urals/Central

Ӧс тили Federation Turkic
Dolgan dlg 44-AAB-eb dolg1241 Russian 1,050 Altaic Languages Siberian - Turkic
Дулҕан Federation & Other
Nivkh (Gilyak) niv 43-BAA-a gily1242 Russian 200 Altaic Languages Siberian - Turkic
Нивхгу Federation & Other
Itelmen itl 43-CBA-aa itel1242 Russian 80 Altaic Languages Siberian - Turkic

Итэнмэн Federation & Other
Ket ket 43-AAA-aa kett1243 Russian 210 Altaic Languages Siberian - Turkic
Остыганна ӄа’ Federation & Other
Koryak kpy 43-CAC-aa kory1246 Russian 1,670 Altaic Languages Siberian - Turkic
Нымылан Federation & Other
Siberian Tatar sty east2336 Russian 101,000 Altaic Languages Siberian - Turkic
Сыбырца Federation & Other
Yukaghir yux 43-DAA-ac sout2750 Russian 370 Altaic Languages Siberian - Turkic
Юкагир йылме ykg 43-DAA-aa nort2745 Federation & Other
41

Yakut sah 44-AAB-ea yaku1245 Russian 450,000 Altaic Languages Siberian - Turkic
Саха тыла Federation & Other
Yupik, Central ess 60-ABA-b cent2128 Russian 1,200 Altaic Languages Siberian - Turkic
Юпик Federation & Other
Buryat bxr 44-BAA-bb buri1258 Russian 265,000 Altaic Languages Mongolic-

Буряад хэлэн Federation, Tungistic
Mongolia
Even eve 44-CAA-aa even1260 Russian 5,660 Altaic Languages Mongolic-

Эвэды торэн Federation Tungistic
Evenki evn 44-CAA-ba even1259 Russian 17,000 Altaic Languages Mongolic-

Эвэнки Federation Tungistic
Kalmyk xal 44-BAA-bd kalm1243 Russian 80,500 Altaic Languages Mongolic-

Хальмг келн Federation Tungistic
Nanai gld 44-CAA-e nana1257 Russian 1,390 Altaic Languages Mongolic-

Нанай Federation Tungistic
TOTAL: 11,183,239
CAUCASIAN
&
INDO-
IRANIAN
Laz lzz 42-CAA-ba (West) lazz1240 Georgia, 22,000 Caucasian - Indo- Kartvelian
!"#$%& '('" 42-CAA-bb (East) Turkey Iranian Languages
Mingrelian xmf 42-CAA-aa ming1252 Georgia 500,000 Caucasian - Indo- Kartvelian

)"%*"!$%& '&'" Iranian Languages
Svan sva 42-CBA-aa svan1243 Georgia 15,000 - Caucasian - Indo- Kartvelian

!$+'$ '&' 30,000 Iranian Languages
Abaza abq 42-AAB-ab abaz1241 Russian 47,880 Caucasian - Indo- Northwest

Абаза бызшва Federation, Iranian Languages Caucasian
Turkey
Abkhaz abk 42-AAB-aa abkh1244 Georgia, 112,740 Caucasian - Indo- Northwest

Аԥсуа бызшәа Turkey Iranian Languages Caucasian
Adyghe ady 42-AAA-aa adyg1241 Russian 491,800 - Caucasian - Indo- Northwest

Адыгабзэ Federation, 590,000 Iranian Languages Caucasian
Turkey,
Macedonia
Kabardian kbd 42-AAA-ab (Cherkess) kaba1278 Russian 1,628,500 Caucasian - Indo- Northwest
Къэбэрдейбзэ 42-AAA-ac (Kabardi) Federation, Iranian Languages Caucasian
Germany,
Turkey
Aghul agx 42-BCA-ab aghu1253 Russian 29,300 Caucasian - Indo- Northeast

Агъул чӀал Federation Iranian Languages Caucasian
Akhvakh akv 42-BBA-bj akhv1239 Russian 210 Caucasian - Indo- Northeast

Ашвaлъи мицIи Federation, Iranian Languages Caucasian
Azerbaijan
Andi ani 2-BBA-ba andi1255 Russian 5,800 Caucasian - Indo- Northeast

КъIaваннаб Federation Iranian Languages Caucasian
мицци
42

Archi aqc 42-BCA-ba arch1244 Russian 970 Caucasian - Indo- Northeast

Аршаттен чIат Federation Iranian Languages Caucasian
Avar ava 42-BBA-aa (North) avar1256 Russian 761,960 Caucasian - Indo- Northeast
Магӏарул мацӏ 42-BBA-ab (Central) Federation, Iranian Languages Caucasian
42-BBA-ac (South) Georgia,
Azerbaijan
Bagvalal kva 42-BBA-bf bagv1239 Russian 1,450 Caucasian - Indo- Northeast

КъIaваннаб Federation Iranian Languages Caucasian
мицци
Bats bbl 42-BAB-aa bats1242 Georgia 2,000 - 3,000 Caucasian - Indo- Northeast
,"-,"ჼ)./ Iranian Languages Caucasian
Bezhta kap 42-BBA-cd bezh1248 Russian 6,800 Caucasian - Indo- Northeast

Бежкьалас миц Federation, Iranian Languages Caucasian
Georgia
Botlikh bph 42-BBA-bb botl1242 Russian 210 Caucasian - Indo- Northeast

Буйхалъи Federation Iranian Languages Caucasian
мицӏцӏи
Budukh bdk 42-BCA-cb budu1248 Azerbaijan 200 Caucasian - Indo- Northeast

Будад мез Iranian Languages Caucasian
Chamalal cji 42-BBA-bg (Gadari) cham1309 Russian 500 Caucasian - Indo- Northeast
Чамалалдуб 42-BBA-bh (Gakvari) Federation Iranian Languages Caucasian
мичӀчӀ 42-BBA-bi (Gigati)
Chechen che 42-BAA-ac chec1245 Russian 1,393,900 Caucasian - Indo- Northeast

Нохчийн мотт Federation Iranian Languages Caucasian
Dargwa dar 42-BBB-ba darg1241 Russian 493,370 Caucasian - Indo- Northeast

Дарган мез Federation Iranian Languages Caucasian
Dido (Tsez) ddo 42-BBA-ca dido1241 Russian 12,500 Caucasian - Indo- Northeast
Цезйас мец Federation, Iranian Languages Caucasian
Georgia
Ghodoberi gdo 42-BBA-bc ghod1238 Russian 130 Caucasian - Indo- Northeast

ГъибдилӀи мицци Federation Iranian Languages Caucasian
Hunzib huz 42-BBA-ce hunz1247 Russian 1,420 Caucasian - Indo- Northeast

Гьонкьос мыц Federation, Iranian Languages Caucasian
Georgia
Ingush inh 42-BAA-aa ingu1240 Russian 322,900 - Caucasian - Indo- Northeast

ГӀалгӀай мотт Federation 500,000 Iranian Languages Caucasian
Karata kpt 42-BBA-bd kara1474 Russian 260 Caucasian - Indo- Northeast

КӀкӀирлӀи мацӀцӀи Federation Iranian Languages Caucasian
Khinalugh kjj 42-BCB-aa khin1240 Azerbaijan 1,000 Caucasian - Indo- Northeast

Каьтш мицI Iranian Languages Caucasian
Khvarshi khv 42-BBA-cb khva1239 Russian 1,740 Caucasian - Indo- Northeast

Инхиэс мицц Federation Iranian Languages Caucasian
Kryts kry 42-BCA-cbd kryt1240 Azerbaijan 5,000 Caucasian - Indo- Northeast

Кърыцӏаь мез Iranian Languages Caucasian
Lak lbe 42-BBB-aa lakk1252 Russian 152,050 Caucasian - Indo- Northeast

Лакку маз Federation Iranian Languages Caucasian
43

Lezgi lez 42-BCA-aa lezg1247 Russian 655,000 - Caucasian - Indo- Northeast

Лезги чӀал Federation, 789,520 Iranian Languages Caucasian
Azerbaijan
Rutul rut 42-BCA-ac rutu1240 Russian 47,400 Caucasian - Indo- Northeast

МыхIабишды Federation, Iranian Languages Caucasian
чIел Azerbaijan
Tabassaran tab 42-BCA-ad taba1259 Russian 126,900 Caucasian - Indo- Northeast

Табасаран чIал Federation Iranian Languages Caucasian
Tindi tin 42-BBA-be tind1238 Russian 2,150 Caucasian - Indo- Northeast

Идараб мицци Federation Iranian Languages Caucasian
Tsakhur tkr 42-BCA-ca tsak1249 Russian 23,673 Caucasian - Indo- Northeast

ЦӀаӀхна миз Federation, Iranian Languages Caucasian
Azerbaijan
Udi udi 42-BCA-cc udii1243 Azerbaijan 6,590 Caucasian - Indo- Northeast

Удин муз Iranian Languages Caucasian
Ossetian oss 58-ABB-a osse1243 Russian 569,650 Caucasian - Indo- Indo-Iranian

Ирон/Дигорон Federation, Iranian Languages
ӕвзаг Georgia
Talysh tly 58-AAC-ed taly1247 Azerbaijan 915,400 Caucasian - Indo- Indo-Iranian

Толышә зывон Iranian Languages
Tat tut 58-AAC-g musl1236 Azerbaijan, 96,010 Caucasian - Indo- Indo-Iranian

Тати jdt Russian Iranian Languages
Federation
TOTAL: 8,454,313
JEWISH
Language Ethno- Linguasphere Glottolog Locations Speakers LAG Section

logue
Ladino lad 51-AAB-b ladi1251 Various 22,000 - Jewish Languages _____

‫איספאנייול‬-‫ג'ודיאו‬ Locations in 50,000
Europe
Yiddish yid 52-ACB-g yidd1255 Various 100,000 Jewish Languages _____

‫ײִדיש‬ ydd 52-ACB-gb east2295 Locations in
yih 52-ACB-ga west2361 Europe
Judeo-Tat jdt 58-AAC-gb jude1256 Azerbaijan, 26,000 Jewish Languages _____

ִ‫ז'אּוהאּורא‬ Russian
Federation
Italkian itk 51-AAB-be jude1255 Italy 200 Jewish Languages _____

‫איטאליאנו‬-‫ג'יודו‬ 51-AAB-bf
Karaim kdr 44-AAB-bh kara1464 Crimea, 80 Jewish Languages _____

‫לשון קדר‬ Poland,
Lithuania
Yevanic yej 56-AAA-am yeva1238 Greece, 50 Jewish Languages _____

‫יעואני גלוסא‬ Turkey
Kivruli jge 42-CAB-bal jude1258 Georgia 20,000 Jewish Languages _____

0&1%$!&
TOTAL: 168,330
44

ROMA
Kalo (Finnish rmf 59-ACB-bd kalo1256 Finland, 11,700 Roma Languages Central Romani
Romani) Sweden
Baltic Romani rml 59-ACB-bc balt1257 Belarus 50,000 Roma Languages Central Romani
59-ACB-bca latv1250 (Lotfitko - Estonia,
Latvian Romani) Latvia,
59-ACB-bcb esto1257 (Čuxny Lithuania,
Romani) Poland,
lith1252 (Lithuanian Russia,
Romani) Ukraine
59-ACB-bcc nort2655 (Xaladitka -
North Russian Romani)
poli1261 (Lešaki - Polish
Romani)
59-ACB-bcd whit1261 (Belarussian
Romani)
Sinto-Manuš rmo 59-ACB-bb sint1235 Germany 320,000 Roma Languages Central Romani
59-ACB-bbf abbr1238 (Abbruzzesi) France
efta1238 (Eftawagaria) Austria
estr1244 (Estracharia) Italy
gads1256 Other
(Gadschkene)
kran1245 (Kranaria)
kran1246 (Krantiki)
lall1238 (Lallere)
mano1274 (Manouche)
manu1254 (Manuche)
59-ACB-bbe pied1241 (Piedmont
Sintí)
prai1243 (Praistiki)
serb1267 (Serbian
Romani)
slov1272 (Slovenian-
Croatian Romani)
Carpathian rmc 59-ACB-ba carp1235 Poland 472,470 Roma Languages Central Romani
Romani 59-ACB-bac east2314 (East Czech
Slovakian Romani) Republic
59-ACB-bab west2376 (West Slovakia
Slovakian Romani) Austria
59-ACB-bad mora1270 (Moravian Ukraine
Romani) Other
gali1259 (Galician
Carpathian Romani)
59-ACB-baa tran1280 (Transylvanian
Carpathian Romani)
Balkan Romani rmn 59-ACB-ab balk1252 Bulgaria 611,800 Roma Languages Balkan Romani
59-ACB-abc arli1238 (Arlija) Greece
59-ACB-abf dzam1241 (Dzambazi) Kosovo
59-ACB-abi east2313 (East Macedonia
Bulgarian Romani) Russia
gree1277 (Greek Serbia
Romani) Turkey
59-ACB-abk iron1243 (Ironworker Other
Romani)
59-ACB-abj pasp1238 (Paspatian)
tinn1238 (Tinners
Romani)
59-ACB-abd tins1238 (Tinsmiths)
59-ACB-aba ursa1238 (Ursári)
59-ACB-abm zarg1238 (Zargari)
45

Vlax Romani rmy 59-ACB-aa vlax1238 Bosnia 885,970 Roma Languages Vlax Romani
cent1980 (Central Vlax Romania
Romani) Serbia
59-ACB-aab chur1254 (Churari) Albania
east2312 (Eastern Vlax Hungary
Romani) Other
59-ACB-aae ghag1238 (Ghagar)
grek1238 (Grekurja)
kald1238 (Kalderash)
59-ACB-aac lova1240 (Lovari)
59-ACB-aak mach1262 (Machvano)
59-ACB-aam nort2654 (North
Albanian)
59-ACB-aal sede1247 (Sedentary
Bulgarian)
sede1246 (Sedentary
Romanian)
serb1266 (Serbo-
Bosnian)
59-ACB-aan sout2656 (South
Albanian)
sout2658 (Southern
Vlax)
sout2657 (Southern
Vlax Romani)
ukra1255 (Ukrain-
Moldova)
ukra1256 (Ukrainian
Vlax Romani)
zagu1235 (Zagundzi)
Erromintxela emx erro1240 Spain 500 - 1,000 Roma Languages Mixed

France
Scandoromani rmg 59-ACE-aaa trav1236 Denmark 100 - 150 Roma Languages Mixed
rmu 59-ACE-aad tavr1235 Norway
rmd 59-ACE-aac trav1237 Sweden
Angloromani rme 59-ACF-aaa angl1239 United 90,000 Roma Languages Mixed

Kingdom
Yenish yec 52-ACB-i yeni1236 Germany 16,000 Roma Languages Mixed

Switzerland
Austria
France  
Netherlands
Romano-Greek rge roma1240 Greece 30 Roma Languages Mixed
Caló rmq 59-ACD-aa calo1236 Spain 40,000 Roma Languages Mixed

France
Romano-Serbian rsb roma1241 Serbia 170,000 Roma Languages Mixed
TOTAL: 2,668,570
SIGN
Austrian Sign asq aust1252 Austria 8,000 - Sign Languages French-Sign

Language 10,000 Family
Catalan Sign csc cata1287 Spain, 9,000 Sign Languages French-Sign

Language France Family
46

Valencian Sign vsv vale1251 Spain 6,000 - Sign Languages French-Sign

Bulgarian Sign bqn bulg1240 Bulgaria, 37,000 Sign Languages French-Sign

Language Macedonia Family
Czech Sign cse czec1253 Czech 12,000 Sign Languages French-Sign

Language Republic Family
Hungarian Sign hsh hung1263 Hungary 9,000 Sign Languages French-Sign

Language Family
Romanian Sign rms roma1324 Romania 25,000 Sign Languages French-Sign

Language Family
Slovakian Sign svk slov1263 Slovakia 15,000 Sign Languages French-Sign

Language Family
Danish Sign dsl dani1246 (formal) Denmark 5,000 Sign Languages French-Sign
Language dani1289 (family) Family
Icelandic Sign icl icel1236 Iceland 250 - 300 Sign Languages French-Sign
Language Family
Belgian sfb lang1248 Belgium 4,000 Sign Languages French-Sign

Francophone Sign Family
Language
Belgian Flemish vgt vlaa1235 Belgium 5,000 Sign Languages French-Sign

Sign Language Family
Dutch Sign dse dutc1253 Netherlands 7,500 Sign Languages French-Sign

Languages Family
French Sign fsl fren1243 France, 100,000 Sign Languages French-Sign

Language ssr swis1241 Switzerland Family
Irish Sign isg iris1235 Ireland, 45,000 Sign Languages French-Sign

Language Northern Family
Ireland
Italian Sign ise ital1275 Italy, 40,000 Sign Languages French-Sign

Language slf swis1235 Switzerland Family
Latvian Sign lsl latv1245 Latvia 2,000 Sign Languages French-Sign

Language Family
Norwegian Sign nsl norw1261 Norway 15,000 Sign Languages French-Sign

Language Family
Yugoslav Sign ysl yugo1239 23,000 Sign Languages French-Sign

Language csq croa1242 Croatia, Family
Serbia,
Bosnia and
Herzegovina
, Slovenia,
Kosovo
Georgian Sign geor1254 Georgia N/A Sign Languages Russian-Sign

Language Family
Lithuanian Sign lls lith1236 Lithuania 8,000 Sign Languages Russian-Sign

Language Family
Moldovan Sign vsl mold1243 Moldova N/A Sign Languages Russian-Sign

Language Family
47

Russian Sign rsl russ1255 Russian 120,000 Sign Languages Russian-Sign

Langauge Federation Family
Ukrainian Sign ukl ukra1235 Ukraine 54,000 Sign Languages Russian-Sign

Language Family
Finnish Sign fse finn1310 Finland 15,000 Sign Languages Swedish-Sign

Language Family
Finland-Swedish fss finl1235 Finland 300 Sign Languages Swedish-Sign

Portuguese Sign psr port1277 Portugal 60,000 Sign Languages Swedish-Sign

Language Family
Swedish Sign swl swed1236 Sweden 10,000 Sign Languages Swedish-Sign

Language Family
German Sign gsg germ1281 Germany 80,000 - Sign Languages German-Sign

Polish Sign pso poli1259 Poland 50,000 Sign Languages German-Sign

Language Family
Swiss-German sgg swis1240 Switzerland 5,000 Sign Languages German-Sign

Albanian Sign sqk alba1271 Albania 3,000 Sign Languages Isolate Sign
Language Languages
Armenian Sign aen arme1259 Armenia N/A Sign Languages Isolate Sign
Language Languages
British Sign bfl brit1235 United 77,000 Sign Languages Isolate Sign
Language Kingdom Languages
Estonian Sign eso esto1238 Estonia 1,500 Sign Languages Isolate Sign
Language Languages
Lyons Sign lsg lyon1239 France N/A Sign Languages Isolate Sign
Language Languages
Maltese Sign mdl malt1238 Malta 200 Sign Languages Isolate Sign
Language Languages
Spanish Sign ssp span1263 Spain 45,000 - Sign Languages Isolate Sign
Language 75,000 Languages
TOTAL: 911,750
48
PART 3
Missionary Personnel and
Organisational Structure
49
PART 1 - BACKGROUND INFORMATION
TERM OF SERVICE:
Term of service with Linguæ Christi could be described with the following designations:
1. Short-Term: 1 week to 6 months34. These assignments are generally very specific
regarding the term/duration of service, as well as the nature and location/people-group-focus of
the assignment in question.
2. Medium-Term: 6 months to 2 years. These assignments are generally very specific
regarding the term/duration of service, as well as the nature and location/people-group-focus of
the assignment in question.
3. Long-Term: 2-3 years. Long-term missionaries are further categorised into the following
designation.
A. Term-Specific Assignment. These missionary assignments are set for a specific
period of time, namely 2-3 years, for completion. Once the term of service has finished, that is
the end of the assignment, and the missionary can return to his/her previous activities, i.e,
before pursuing appointment with Linguæ Christi for the specific assignment and term of
service in question. However, term-specific missionaries would be considered for transfer to
Full-Career service (see below, item C.), upon mutual affirmation35 of this desire to continue in
service with Linguæ Christi in the same, similar or even completely different assignment.
B. Career Apprentice. These missionary assignments are for those who sense a
long-term calling to invest their lives in service among European Indigenous Minority Language
People Groups through Linguæ Christi. The Career Apprentice period is a three-year term.
During this time, the Career Apprentice will concentrate on training, language acquisition36 ,
cultural acclimation, and team-building. At the end of this three-year term, significant evaluation
and discussion between the Career Apprentice and the Strategy Leadership of Linguæ Christi,
regarding whether or not to continue in the same assignment and with the same people/
language group and Focus Team. Consequently, at the end of the three-year period, there is a
natural conclusion or “out” for the both sides of the relationship (the Career Apprentice and
Linguæ Christi) as to whether the Career Apprentice is a good match to the strategy, vision and
ethos of Linguæ Christi, and accordingly should continue in Full Career service with Linguæ
Christi.
C. Full-Career. Following either a successful Career Apprentice Term or a Term-
Specific Assignment, by mutual consent and affirmation, the missionary will become considered
a Full-Career status and in long-term and indefinite service with Linguæ Christi. Regular
consultation, including accountability and evaluation, will continue with Strategy Leadership and
Strategy Development personnel. It is also from the pool of Full-Career missionaries that Team
Strategy Leaders and Affinity Strategy Leaders will be identified and affirmed in broader roles
within Linguæ Christi.
34 Linguæ Christi, particularly and originally through its Linguistic Affinity Group, the Celtic Languages Teams (CeLT), has a long
history of utilising university students primarily during their summer holidays, but also for “Gap” semesters and years, to be involved
in various projects on-field. This programme has grown in size, scope, and complexity over the years. Consequently, even though
the Student Projects fall within this “Short-Term” term of service, those opportunities for service are listed in a separate document
and updated annually (generally the year before the time of service on-field). The Student Projects for 2018 can be accessed in this
document, found at this link: https://goo.gl/5ebu1P
35 Involving both the missionary in question and the Strategy Leadership of Linguæ Christi.
36 In terms of language acquisition, this area of training and preparation often involves learning two languages.
50
EMPLOYMENT / CATEGORIES OF SERVICE:

Linguæ Christi does not “employ” or financially support personnel in any sense of the word.
Consequently, even though Linguæ Christi and our ministry partners do screen potential
missionaries, accepting into association those who meet the rigorous requirements and
expectations for missionaries serving with Linguæ Christi, we do not “pay” them in the
traditional sense of regular employment. Therefore, the missionary candidate is required to
raise or demonstrate that he/she already possesses sufficient funding to provide for his/her
living needs during the period of missions service on-field. This pattern of support is actually
the norm for the vast majority of Christian missions agencies. The following are the three
categories of missions service, in terms of support.
1. Sponsor-Funded Missionary. The Sponsor-Funded Missionary is the primary sending
category, and most new missionaries will find themselves in this category. A Sponsor-Funded
Missionary must raise all of his or her own financial support. Linguæ Christi will offer guidance
for the budgeting for this fund-raising, depending on the location and type of service pursued
by the Funded Missionary. For missionary candidates/new missionaries from North America,
Linguæ Christi currently works through existing partner missions organisations37 there to help in
screening and processing new missionaries. These partner organisations in consultation with
Linguæ Christi will help new missionaries with budgeting and advice for fundraising.
2. Tentmaker Missionary. The Tentmaker Missionary usually supports himself/herself
through some sort of full-time employment38. Having his/her living needs provided by local
employment, Linguæ Christi would negotiate and covenant with the Tentmaker Missionary to
determine a general guide of hours available and committed to serve in a particular missionary
role with us on-field.
3. Volunteer Missionary. The Volunteer Missionary is one who does not require either
employment or funding through contributions to provide for his/her living needs while on-field.
Examples of Volunteer Missionaries would be (1) retired people, who live off their retirement, (2)
a non-working spouse, i.e., someone supported primarily by her husband/his wife’s
employment, or (3) people of independent financial means of another sort. As with Tentmakers,
Linguæ Christi would negotiate and covenant with the Volunteer Missionary to determine a
general guide of hours able to serve in a particular missionary role with us on-field.
MINISTRY FOCUS AREAS:
There are four areas of Ministry Focus with Linguæ Christi. All members of Linguæ Christi will be
engaged through at least one of these ministry focus areas, while others may be involved two or
more.
1. Strategy Implementation39. Strategy Implementation is the focal and most important
point and aspect of the missions ministry of Linguæ Christi. Everything else exists to facilitate
those involved most directly in Strategy Implementation. In fact, even those who have signifiant
roles related to the other Ministry Focus Areas (see below) will also be directly involved in
37Currently, Linguæ Christi is cooperating with Greater Europe Mission and To Every Tribe. However, we are open to develop
partnership relationships with other North-American based missions organisations to assist in facilitating North Americans to serve
with us on-field.
38Employment opportunities must conform to the legal requirements for working in the country of missions service. A work permit
or appropriate visa allowing for employment must be obtained by all expatriate tentmaker missionaries as part of the appointment
and settling process.
39 Charts and diagrams will be colour-coded to match this designation, as indicated by the text colour.
51
Strategy Implementation to some degree, by being assigned to a local Focus Team40. Strategy
Implementation is the life’s blood of Linguæ Christi, as it is the most closely and directly tied to
the spiritual needs of the European Indigenous Minority Language People groups, who are the
exclusive focus of Linguæ Christi.
2. Strategy Leadership41 . Strategy leadership gives vision, focus, inspiration and direction
to those involved most directly in Strategy Implementation. The General Director is the primary
leader within this Strategy Leadership matrix. Somewhat differently structured than many
missions organisations, for Linguæ Christi others in Strategy Leadership, such as Affinity Strategy
Leaders (ASL’s) for each Linguistic Affinity Grouping (LAG), and also the Team Strategy Leaders
(TSL’s) would not be appointed to the roles, and then tasked with forming their Focus Teams (FT)
within specific LAG’s, LSG’s42 , and FNA’s43 . Rather, these future leaders would start simply as
members of local FT’s, and as the Lord shows His gifting in them, they would be identified and
asked to take on these Strategy Leadership responsibilities, while continuing to be practitioners
as active members of a local FT.
3. Strategy Development44 . Strategy Development deals with those auxiliary areas of
ministry and resourcing, which help members of local FT’s to be trained and empowered with
the resources (material and human), training, and strategic development that will help them to
be as effective as possible with the primary tasks. Those involved in Strategy Development
would include areas of mobilisation/recruitment, training/coaching, orality strategies
coordination, member care, community development projects, among other similar areas of
concern.
4. Strategy Support45. Strategy Support deals with those very practical areas of concern,
without which the implementation of strategy could not occur. These services would be in areas
such as administration, finance, logistics, and even broader areas related to the legal functioning
of Linguæ Christi, as a missions agency and a legal charitable entity.
40See various Linguæ Christi strategy documents for more detailed information about Focus Teams, their importance, and where
they fit into the overall strategy and ministry of Linguæ Christi.
42 Linguistic Sub Grouping, where appropriate - *note: not every LAG has LSG’s.
43 Focus Network Area.
52
PART 2 - PERSONNEL NEEDS AND ORGANISATIONAL STRUCTURE
OVERVIEW: The following, general outline gives a broad description of the personnel needs for
Linguæ Christi in the long-term and how they are organised and relate to one another.
I. Strategy Implementation
A. Linguistic Affinity Group46: Celtic Languages Teams47 - Affinity Strategy Leader48
1. Team Strategy Leader49 - Linguistic Sub-Group50: Brythonic51
a. People Group Focus52 : Cymry Cymraeg53
i. Focus Network Area54 1
1. Focus Teams55
ii. FNA 2
1. FT’s
iii. FNA 3
1. FT’s
iv. FNA 4
1. FT’s
v. FNA 5
1. FT’s
vi. FNA 6
1. FT’s
vii. FNA 7
1. FT’s
viii. FNA 8
1. FT’s
ix. FNA 9
1. FT’s
x. FNA 10
1. FT’s
xi. FNA 11
1. FT’s
46 Hereafter, LAG = Linguistic Affinity Group.
47As an example for reference, the Celtic Languages Teams LAG will be described more completely than the other LAG’s for the
sake of brevity. The other LAG’s will be similarly outlined and described in more detail in other strategy documents and resources
produced by Linguæ Christi.
48 Hereafter, ASL = Affinity Strategy Leader
49 Hereafter, TSL = Teams Strategy Leader
50 Hereafter, LSG = Linguistic Sub Group. *Note: not all LAG’s have LSG’s.
51 This is in reference to the Brythnoic or “P” Celtic branch of the Celtic Languages, the other branch is Goidelic or “Q” Celtic.
52 Hereafter, PGF = People Group Focus
53 Welsh (Cymraeg) speakers in Wales
54 Hereafter, FNA = Focus Network Area
55Hereafter, FT = Focus Team(s). There are numerous Focus Teams within each Focus Network Area and People Group Focus Area
(when applicable). For example, there would be FT 1, FT1a, FT1b, etc., as the original FT grows and reproduces itself organically.
53
xii. FNA 12
1. FT’s
xiii. FNA 13
1. FT’s
xiv. FNA 14
1. FT’s
xv. FNA 15
1. FT’s
xvi. FNA 16
1. FT’s
b. PGF: Brezhonegerien56
i. FNA 1
1. FT’s
ii. FNA 2
1. FT’s
iii. FNA 3
1. FT’s
iv. FNA 4
1. FT’s
v. FNA 5
1. FT’s
vi. FNA 6
1. FT’s
vii. FNA 7
1. FT’s
c. PGF: Kernewegoryon57
i. FNA 1
1. FT’s
58
2. TSL - LSG: Goidelic
a. PGF: Gaeilgeorí59
i. FNA 1
1. FT’s
ii. FNA 2
1. FT’s
iii. FNA 3
1. FT’s
iv. FNA 4
1. FT’s
v. FNA 5
1. FT’s
vi. FNA 6
1. FT’s
56 Breton (Brezhoneg) speakers in Brittany, France.
57 Cornish (Kernewek) speakers in Cornwall.
58 This is in reference to the Goidelic or “Q” Celtic branch of the Celtic Languages. The other branch is Brythonic or “P” Celtic.
59 Irish Gaelic (Gaeilge) speakers in Ireland and Northern Ireland

54
vii. FNA 7
1. FT’s
viii. FNA 8
1. FT’s
ix. FNA 9
1. FT’s
x. FNA 10
1. FT’s
xi. FNA 11
1. FT’s
xii. FNA 12
1. FT’s
xiii. FNA 13
1. FT’s
60
b. PGF: Gaidheil
i. FNA 1
1. FT’s
ii. FNA 2
1. FT’s
iii. FNA 3
1. FT’s
iv. FNA 4
1. FT’s
v. FNA 5
1. FT’s
vi. FNA 6
1. FT’s
vii. FNA 7
1. FT’s
viii. FNA 8
1. FT’s
ix. FNA 9
1. FT’s
x. FNA 10
1. FT’s
xi. FNA 11
1. FT’s
c. PGF: Gaelgeyryn Vannin61
i. FNA 1
1. FT’s
d. PGF: Travelling People62
i. FNA 1
1. FT’s
60 Scottish Gaelic (Gàidhlig) speakers in Scotland.
61 Manx Gaelic (Gaelg) speakers on the Isle of Man.
62 Speakers of “Travelling” languages, such as Shelta/Cant and Scottish Traveller Cant.

55
B. LAG: Ibero-Romance Languages Teams63 - ASL

1. TSL - LSG: West
a. PGF’s
i. FNA’s
1. FT’s
2. TSL - LSG: East
a. PGF’s
i. FNA’s
1. FT’s
C. LAG: Germanic Languages Teams64 - ASL
1. TSL - LSG: Nordic
a. PGF’s
i. FNA’s
1. FT’s
2. TSL - LSG: Low/Platt
a. PGF’s
i. FNA’s
1. FT’s
3. TSL - LSG: High
a. PGF’s
i. FNA’s
1. FT’s
D. LAG: Gallo-Romance Languages Teams65 - ASL
1. TSL - LSG: Langues D’oïl
a. PGF’s
i. FNA’s
1. FT’s
2. TSL - LSG: Langues D’oc/Francoprovençal
a. PGF’s
i. FNA’s
1. FT’s
E. LAG: Italo-Romance Languages Teams66 - ASL
1. TSL - LSG: North
a. PGF’s
i. FNA’s
1. FT’s
2. TSL - LSG: South
a. PGF’s
i. FNA’s
63A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Ibero-Romance Languages Teams is included in other
Linguæ Christi strategy documents. This description is very basic - enough to give some idea about the scope of this LAG.
A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Germanic Languages Teams is included in other Linguæ
64
Christi strategy documents. This description is very basic - enough to give some idea about the scope of this LAG.
65A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Gallo-Romance Languages Teams is included in other
66A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Italo-Romance Languages Teams is included in other
56
1. FT’s
3. TSL - LSG: East
a. PGF’s
i. FNA’s
1. FT’s
4. TSL - LSG: West Insular
a. PGF’s
i. FNA’s
1. FT’s
5. TSL - LSG: Rhaetian
a. PGF’s
i. FNA’s
1. FT’S
F. LAG: Balto-Slavic Languages Teams67 - ASL
1. PGF’S
a. FT’S
G. LAG - Uralic Languages Teams68 - ASL
1. TSL - LSG: Mari-Mordvin
a. PGF’s
i. FNA’s
1. FT’s
2. TSL - LSG: Baltic Finnic & Ugric
a. PGF’s
i. FNA’s
1. FT’s
3. TSL - LSG: Permian
a. PGF’s
i. FNA’s
1. FT’s
4. TSL - LSG: Samoyedic
a. PGF’s
i. FNA’s
1. FT’s
5. TSL - LSG: Sami
a. PGF’s
i. FNA’s
1. FT’s
H. LAG: Altaic Languages Teams69 - ASL
1. TSL - LSG: Mongolic/Tungistic
a. PGF’s
i. FNA’s
67A full and detailed description of the PGF’s (this LAG has no LSG’s), FNA’s, and FT’s for the Balto-Slavic Languages Teams is
included in other Linguæ Christi strategy documents. This description is very basic - enough to give some idea about the scope of
this LAG.
A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Uralic Languages Teams is included in other Linguæ
68
A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Altaic Languages Teams is included in other Linguæ
69
57
1. FT’s
2. TSL - LSG: Urals & Central Turkic
a. PGF’s
i. FNA’s
1. FT’s
3. TSL - LSG: Siberian Turkic/Other Siberian
a. PGF’s
i. FNA’s
1. FT’s
4. TSL - LSG: Western & Caucasus Turkic
a. PGF’s
i. FNA’s
1. FT’s
I. LAG: Caucasian/Indo-Iranian Languages70 - ASL
1. TSL - LSG: Caucasian-Kartvelian
a. PGF’s
i. FNA’s
1. FT’s
2. TSL - LSG: Caucasian-Northwest
a. PGF’s
i. FNA’s
1. FT’s
3. TSL - LSG: Caucasian-Northeast
a. PGF’s
i. FNA’s
1. FT’s
4. TSL - LSG: Indo-Iranian
a. PGF’s
i. FNA’s
1. FT’s
J. LAG: Jewish Languages Teams71 - ASL
1. PGF’s/FNA’s
a. FT’s
b. FT’s
K. LAG: Roma Languages Teams72 - ASL
1. TSL - LSG: Mixed
a. PGF’s
i. FNA’s
1. FT’s
2. TSL - LSG: Central
a. PGF’s
70A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Caucasian/Indo-Iranian Languages Teams is included in
other Linguæ Christi strategy documents. This description is very basic - enough to give some idea about the scope of this LAG.
71A full and detailed description of the PGF’s (this LAG has no LSG’s), FNA’s, and FT’s for the Jewish Languages Teams is included in
other Linguæ Christi strategy documents. This description is very basic - enough to give some idea about the scope of this LAG.
A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Roma Languages Teams is included in other Linguæ
72
58
i. FNA’s
1. FT’s
3. TSL - LSG: Balkan
a. PGF’s
i. FNA’s
1. FT’s
4. TSL - LSG: Vlax
a. PGF’s
i. FNA’s
1. FT’s
L. LAG: European Sign Languages Teams73 - ASL
1. PGF’s
a. FNA’s
i. FT’s
The following is a model diagram outlining the basic structure related to strategy
implementation. It uses Breton speakers (Brezhonegerien)74 as a model.
A full and detailed description of the LSG’s, PGF’s, FNA’s, and FT’s for the Sign Languages Teams is included in other Linguæ
73
74LAG: Celtic Languages Teams; LSG: Brythonic; PGF: Brezhonegerien; FNA: 7 total among the Brezhonegerien; and FT’s: 1 for
each FNA to begin, with the goal of growth/multiplication within each FNA.
59
II. Strategy Leadership

A. General Director75
1. Personal Assistant76
B. 12 ASL’s
C. Director of Strategy Development77 and Director of Strategy Support78 (both
listed below)
D. TSL’s
The following is a model diagram outlining the basic structure related to Strategy Leadership.
75 Abbreviated as GenD.
76 Personal Assistant to the General Director, hereafter, PA.
77
Hereafter, DSD = Director of Strategy Development.
78
Hereafter, DSS = Director of Strategy Support
60
III. Strategy Development

A. DSD79 (Director of Strategy Development)
1. Director of Mobilisation80
a. Personnel Selection Director81
b. Recruitment Director82
c. Conferences and Events Coordinator83
d. Student Projects/Internship Coordinator84
e. Prayer Strategy Coordinator85
i. Numerous National Prayer Coordinators86
1. Numerous Prayer Advocates87
f. Resources Development Strategist88
2. Director of Training and Coaching89
3. Orality Strategies Coordinator90
4. Director of Entrepreneurship and Philanthropy91
a. Associate for Business As Mission92
i. Start-Ups Coordinator93
ii. Entrepreneurship Strategist94
iii. Outside Investment Development Strategist95
b. Philanthropic Liaison Coordinator96
5. Community Development Strategist97
79 Director of Strategy Development
80 Hereafter, DMob = Director of Mobilisation
81 Designated as 1 in the following diagram.
85 Hereafter, PSC = Prayer Strategies Coordinator
86Hereafter, NPC = National Prayer Coordinators. Linguæ Christi desires to recruit National Prayer Coordinators for as many
countries as possible. The National Prayer Coordinators would then recruit and manage as many Prayer Advocates as possible in the
respective country. Designated as 6 in the following diagram.
87 Hereafter, PrA = Prayer Advocates. Designated as 7 in the following diagram.
89 Hereafter, DTC = Director of Training and Coaching.
90 Hereafter, OSC = Orality Strategies Coordinator
91 Hereafter, DEP = Director of Entrepreneurship and Philanthropy
97 Hereafter, CDS = Community Development Strategist

61
6. Director of Language and Culture Acquisition98

7. University Ministry Strategist99
The following is a model diagram outlining the basic structure related to Strategy Development.
IV. Strategy Support

A. Director of Strategy Support100
1. Media and Communications Coordinator101
a. Art/Graphic Art Coordinator102
i. Graphic Artists103
ii. Artists104
b. Photography Coordinator105
98 Hereafter, DLAC = Director of Language and Culture Acquisition
99 Hereafter, UMS = University Ministry Strategist
100 Hereafter, DSS = Director of Strategy Support
101 Hereafter, MCC = Media and Communications Coordinator

62
i. Photographers106
c. Videography Coordinator107
i. Videographers108
ii. Video Editing Assistant109
d. Print-Media Coordinator110
e. Head Writer/Editor111
i. Journalists112
f. Audio Resources Coordinator113
i. Audio Editing Assistant114
ii. Audio Recording Assistant115
g. App Development Strategist116
i. App Developer Assistant117
h. Web-based Media Director118
i. Web-designer Assistant119
2. Director of Financial Services120
a. Accounting and Reporting Coordinator121
i. Bookkeeper/Accountant122
b. Director of Fundraising123
i. Head of Grant-Writing124
1. Grant Writer125
120 Hereafter, DFin = Director of Financial Services
124 Designated as 23 int he following diagram.

63
ii. Revenue Generation Strategist126

c. Charities Reporting Secretary127
3. Logistics Coordinator128
a. Housing Assistant129
b. Travel Assistant130
c. Visa and Immigration Assistant131
4. Director of Member Care132
5. Director of Research and Development133
The following is a model diagram outlining the basic structure related to Strategy Support.
128 Hereafter, LC = Logistics Coordinator
132 Hereafter, DMC = Director of Member Care
133 Hereafter, DRD = Director of Research and Development

64
The following diagram shows all four ministry areas and their relationships to each other:
65
PART 4
History of Linguæ Christi
and
General Director’s Autobiography
66
Autobiography and
Linguæ Christi Organisational History
by
John Robinson, General Director
I thought that it would be helpful and important to share some background

information in order to help the reader understand more about me, as a missionary, as
well as the missionary organisations with whom I’ve served over the years, namely the
IMB, The Celtic Languages Teams (CeLT) and now Linguæ Christi. Because the history of
the latter two organisations is inextricably tied to my own story, it seemed appropriate
for me to share a bit of my own life and how God has led me into missionary service
over the years , while at the same time sharing some background history of the CeLT
and Linguæ Christi.
My Story
My family on both sides has deep roots in Tennessee for many generations. After
spending much of my childhood moving about and living in different places, when I was
about 10 or 11, we returned to my mother’s ancestral home in Wayne County, TN. I
began that time in my mother’s home town of Clifton, Tennessee, finishing my 5th, 6th,
and 7th grades of school there. I then moved to the Northern part of Wayne County
(Buffalo River), which meant a move to the Waynesboro school system, going to eighth
grade and all of high school at Wayne County High School, graduating in 1982. It was
during those high school years that I began to discover my interests in music,
languages, mathematics, history, culture, and ministry, which continue with me to this
day. In terms of education, I would continue to study music at both the undergraduate
level at Belmont University in Nashville, Tennessee (1982-1987) and at the graduate
level at the Conservator de Muzica “George Dima” in Cluj-Napoca, Romania
(1987-1989), as a Fulbright Scholar in voice and opera, as well as theological studies at
the Southern Baptist Theological Seminary in Louisville, Kentucky (1989-1992).
Regarding my spiritual history, I came to a personal faith in Jesus Christ as Lord,
when I was fifteen-years-old. It was 31 October, 1979, and I was alone in my bedroom,
reading the words to some songs, as I liked meeting up with some of my friends at
school to sing quartet music. The Holy Spirit used the words of those songs to convict
my spirit and draw me to repentance and faith. Right there in my bedroom and not
really knowing the “proper procedure” for such things, I knelt next to my bed and
prayed for Christ’s forgiveness and direction in my life, and I was instantaneously
changed. Upon finishing my prayer and almost as is often portrayed in the movies, my
eyes became fixated on the small, green New Testament with Psalms and Proverbs,
which I had received from the Gideons at school and which had remained unopened
and unread until that moment. I resolved to take my New Testament to school with me
everyday in order to read it during breaks and other opportunities. I was absolutely
transfixed by the person of Jesus and all He said and did as well as all the other aspects
of the New Testament that I discovered through my regular reading. I really did not
have anyone at that point to disciple me personally. I simply had to depend on what I
67
was reading and learning in the New Testament. But, I knew from my reading in the
New Testament that I should be baptised and by immersion, though I did not know that
word at that time. I asked the only minister I knew, the pastor of my grandparents’
Church and that of my Aunt and Uncle in Clifton to baptise me, which he did, even
though by that time it was quite a distance between Clifton and where we were living on
the Buffalo River. Shortly thereafter, I was given a full Bible for Christmas and
immediately jumped into the Old Testament with the same enthusiasm I had for the
New.
I had been involved very regularly in various Churches simultaneously since
coming to faith in Jesus, but within a short time, I felt that I should align myself more
definitively with a Church and denomination. Having read the New Testament a few
times and recently finishing the Old Testament but not really knowing what the various
Churches believed, I consulted my Encyclopædia Britannica to learn what each of them
believed and how that matched up with what I had already learned from my own
reading of the Scripture. To the best of my ability and as a result of this research, I
decided on the Baptist expression of faith, and I went to the closest Baptist Church to
where I was living at the time (Oak Ridge Baptist Church), which was being pastored in
the interim by Rev. Lawrence Steiner, the Director of Missions of the Indian Creek Baptist
Association (hereafter, ICBA), in order to find out from him how I might join the local
Baptist Church. Rev. Steiner baptised me (again) as a member of Oak Ridge Baptist
Church, thus beginning my long association with the ICBA, which continues to this day.
Over time, I then transferred my membership to First Baptist Church, Clifton, Tennessee,
which is also the Church that ordained me into the Gospel ministry, and eventually I
ended up at Green River Baptist Church in Waynesboro, serving as Associate Pastor
(1989-1992).
It was about the time that I was a junior in high school that I began to sense that
God was calling me specifically to dedicate my life to His service in full-time ministry.
Because I had read the New Testament and noted that whenever Jesus called one of His
disciples, they dropped whatever they were doing and simply followed Him in
obedience, that was my only model of responding to His calling. Consequently, it never
occurred to me, as I had learned about Christ’s calling of the disciples from reading and
re-reading the New Testament multiple times, that it was possible to say “no” to Jesus,
when He called. For that reason, wholeheartedly and even without thinking twice, I
embraced this sense of calling to full-time ministry with determination and clarity. Since
then, I have never looked back.
Beginning the Missionary Journey: The Foreign Mission Board (FMB) of the Southern
Baptist Convention
When I went to Belmont in the Fall of 1982, my understanding and interpretation

of the call to ministry were quite simple. It was my intention to go to Belmont, earn my
degree in music education and also be trained in the Bible, return to Wayne County to
teach band at one of the local high schools, and simultaneously serve as a bi-vocational
pastor at one of the many, smaller Churches in our Association, who could not afford a
full-time pastor. To me, this was and continues to be a noble and needful calling in the
68
work of God’s Kingdom. However, for me personally, I would discover during my

university years that God had very different plans for my life and would in His own timing
reveal more of His plan to me in the months and years that would follow.
Previously in high school, I first discovered my love for and gift of foreign
languages. I had a real heart for persecuted Christians behind the Iron Curtain, and I
joined an organisation to send letters of encouragement to Christians in prison for their
faith in the Soviet Union. It seemed unfair for them to have to read a note in English
from me at which point I decided to teach myself enough Russian to send a few words
of encouragement along with a Bible verse or two in Russian. This interest expanded to
Serbo-Croatian (Yugoslavia), Hungarian, Polish, Czech, Romanian, and many more
during high school and into my university career, and this interest continues to this day.
Whilst at Belmont and concurrently with my growing interest in languages and
cultures, I also had my first, personal involvement with missions during those university
years. The summer after my freshman year at Belmont, I served as a summer missionary
in Lake Placid, New York; then, in Mammoth Lakes, California and Los Angeles, California
respectively during the following two summers. During the active semesters (not
summers), I also served in local missions and with our Baptist Student Union as Missions
Chairman for a two years. Furthermore, I had the opportunity to serve in local Churches
in the Nashville area in music ministry and finally at Valley View Baptist Church in East
Nashville as Associate Pastor for Youth. It was through these experiences and the
leading of the Holy Spirit that by the end of my university career I had dedicated my life
to overseas missions service.
It was during the summer after my fourth year at university that I really had one of
those life-altering experiences. Having had an interest in the Church behind the Iron
Curtain, for my first overseas missions experience, I was able to serve with people in
Eastern Europe, arranged by one of the few Foreign Mission Board of the SBC
(hereafter, FMB) missionaries in that area. I had the opportunity during that summer to
serve in Czechoslovakia, Yugoslavia, Hungary, and with Romanians in Vienna, Austria.
At the end of that summer in Eastern Europe and before returning to the USA, the
FMB missionary there, knowing that I had one more year of university before
graduating, asked me if I would be willing to consider being involved in a new
programme and approach, where they would send people into closed countries to do
something else and not openly as missionaries, in order to do mission work. He asked if
I was considering doing post-graduate study and if so, would I consider doing that in
Romania. Upon my responding with interest, he recommended that I apply for secular
grants to do postgraduate study in Romania as it would not look as suspicious, but if
nothing else worked out the FMB would try and send me through the Journeyman
programme. I applied for and received the Fulbright grant to do postgraduate study in
Romania for two years (1987-1989), allowing me secretly and simultaneously to be
involved with mission work behind the Iron Curtain during those years through this FMB
initiative. This was the beginning of a twenty-six-year relationship with the FMB.
After my return from Romania in the summer of 1989 and the fall of Romanian
communism in December 1989, the door opened for me to consider career missionary
appointment with the FMB, returning to a now-open Romania. I was appointed a career
missionary with the FMB in December of 1991, attending missionary training in February
69
1992, arriving on field in Romania in May 1992. By the end of my term in Romania, I was
appointed the FMB’s fraternal representative to Romanian Baptists and the country
coordinator for FMB ministry in Romania. I really loved Romania and Romanians, and I
was very happy living and serving in that missionary context.
For this reason, no one was more surprised than I when by the end of my first
term in Romania, I had a clear sense that God was closing the door of service in
Romania, and leading me elsewhere. Through a number of circumstances and divine
leading, the FMB negotiated a new assignment for me in Wales with the Baptist Union of
Wales, which included learning Welsh to fluency as a major part of my ministry. I moved
to Wales in the summer of 1996 to begin that new ministry, assigned as the Evangelism
and Church Development Officer with the Baptist Union of Wales for a proposed five-
year term of being seconded to them by the FMB through our partnership with the
Baptist Union.
The International Mission Board (IMB) and The Celtic Languages Teams (CeLT)
Around 1997-1998, the FMB went through some profound changes through an
initiative called “New Directions.” One fundamental change was in the name of the
organisation. The “Foreign Mission Board” became the “International Mission Board.”
Another couple of the many changes at that time were a fundamental shift in
missiological thinking.
First, instead of concentrating on geopolitical entities, e.g., “the nations” being
interpreted as the political countries with national borders and boundaries that we know
today, e.g., France, Spain, Germany, Russia, etc., we would know understand “the
nations” mentioned in passages such as the Great Commission, etc., in a more Biblical
understanding. This understanding would look at “the nations” as “people groups,” who
are identifiable by specific languages, ethnicity, religion, and other primary determining
factors. For example, instead of thinking of “France,” a geo-political understanding, we
would think of “the French” as a people, or more specifically “French-speaking French.”
In other words, the “nations” would be interpreted more Biblically as ethnolinguistic
people groups.
Second, instead of focusing solely on the “short” game, we would try to work in
such a way as to consider the “long” game in terms of missions, evangelism,
discipleship, and Church planting. In other words instead of simply trying to reach one
person, which all of us would admit is where the process would start, we would ask the
question “what would it take to see a movement of God sweep across an entire
ethnolinguistic people group?” Or, instead of just trying to plant a single Church in
isolation, which again all of us would admit is where the process would start, we would
seek to plant indigenous, rapidly reproducing Churches in what we would call a Church-
planting Movement (hereafter, CPM).
As a result of these changes and across Europe and the world, the IMB began to
identify the various ethnolinguistic people groups in these areas, assigning and training
people known as Team Strategy Coordinators to develop and implement a Church-
planting strategy for those specific people groups. I was asked to lead in this work as a
Strategy Coordinator for Welsh speakers in Wales, as a targeted and distinct people
70
group. However, with the subsequent strategy development training and my own
background in languages/linguistics and inspired by the desire to reach all of the
ethnolinguistic people groups of the world, I realised that Welsh was one language in a
small branch, known as Celtic, of the Indo-European languages family tree, and it had a
few linguistic “cousins,” speaking related languages. I simply began asking questions
like, “Who is reaching Irish Gaelic speakers with the Gospel?” or “who is reaching Breton
speakers with the Gospel?” etc. To my surprise, no one was really targeting these
people groups, especially within the IMB structures, and upon working through the
details with my IMB supervisors, the vision for developing a strategy to group these
related, Celtic languages together for an integrated approach to evangelism and
Church planting was begun around the year 2000. Consequently, the “Celtic
Languages Teams,” or “CeLT” for short, was born and continues to this day.
Since that time, and as with the Celtic languages, I began asking similar questions
about similar ethnolinguistic people groups (indigenous minority language groups)
across Europe. To my surprise, these groups were not engaged at all in most cases, and
when engaged it was often minimally, not focused on the minority people group
themselves, and/or not done through the heart language of the people group, but only
through a second or trade language, which in pretty much any other missions setting
would not be acceptable. In the early 2000’s, I began and continue to this day to
research these language groups and their engagement with the Gospel. Over the
intervening years, I have often proposed structures and initiatives for reaching these
people groups with an integrated approach to my IMB supervisors. But, now in
hindsight, I see that it was not God’s timing to move and work in that way at that time.
However, this vision from the Lord lingered with me over those years, and it was always
on my heart and in the back of my mind.
An Independent CeLT as part of an independent Linguæ Christi
Things with the CeLT progressed as one might expect over the years since our
beginnings. There have been high points and really low points along the way, and
always a struggle just to keep going in the right direction. One issue was that due to the
difficult and slow nature of the work in Western Europe, it was often difficult to keep
people on field for the long term. In the last few years and due to budgetary reasons,
the IMB informed me, as the Team Strategy Leader, that they simply could not afford to
continue to send personnel to serve with us, and I should be creative and proactive in
trying to find personnel through partner missions groups to serve with the CeLT. After
many years of working very hard with few tangible results, in the past three or four years,
we have begun to see some more openness particularly among young Welsh speakers
in Wales and some of them coming to faith and begin discipled, and we’ve also seen
some fruit in our work with Irish Gaelic speakers in Ireland. However, whenever the Lord
begins to move in the lives of people, the enemy is also at work.
If we were to fast forward to last August (2015), we would see a great change in
the situation with the IMB and specifically with my service with them, and by association
the future ministry of the CeLT. As many readers of this document would know, the
financial problems of the IMB came to a head, when in August 2015, the leadership of
71
the IMB announced to the SBC and all serving field missionaries that the only solution to
our economic woes as an organisation would be through a significant draw down of
personnel. This process would begin with two voluntary stages, the first phase a
voluntary “retirement” option for those that qualify and the second phase a voluntary
resignation for those who might be considering a new ministry outside of the IMB. It
was hoped that through these two voluntary stages, we could find 600-800 personnel,
the number required to leave in order to help the IMB recover financially. Of course, the
implication was that a third phase of involuntary reduction would be needed if the
required number was not reached by the first two voluntary stages. Many of us that had
served with the IMB for many years felt great concern and loyalty for the organisation,
asking ourselves what sacrifice might be necessary personally in order to do our part to
help the IMB in its time of great need.
I discovered that I fell into the early “retirement” category in late September 2015,
and I was given until the beginning of November to indicate my intention, whether to
remain with the IMB or accept the early “retirement” option. Throughout the Fall of
2015 and into the present with the life-changing decisions before me and the significant
upheaval they could and would cause, the Lord has given me great peace and calm. He
has given me the firm assurance that He has everything worked out, and He has had me
on a bit of a “need-to-know” basis, leading me in His time and in His ways according to
HIs will. As such it has been a time of spiritual refreshing and even revival for me, as my
fellowship with Jesus has been very sweet. During this time of uncertainty, the Lord has
given me three clear directions and confirmations.
The first confirmation came when I was offered the early “retirement” and asked
to give my answer. When I first heard the news of the great financial difficulties of the
IMB, which had forced this unprecedented move of reducing our missionary force by
several hundred, I was naturally concerned and desirous to do all I could to help the
organisation to get back on its feet financially. Through that process, having been asked
to consider “retiring” in order to help the financial situation, I began to feel that I should
“take one for the team” and accept this offer. The Lord confirmed that this decision was
the right one to take, and He gave me great peace that I would be doing the right thing
in “retiring” early. It continues to be my prayer that my sacrifice in this regard and that of
1132 of my colleagues (well over the 600-800 required) would help to get the IMB back
on its feet financially.
The second confirmation from the Lord came to me, regarding the ongoing work
of the CeLT. When I first felt the peace from the Lord to take the early “retirement,” I
assumed that this would involve my returning to the United States or elsewhere to
pursue pastoral ministry in a local Church. However, the more I prayed about it and the
more concern I felt for my remaining team in Wales and Ireland, the more the Lord
began to show me that He had other plans. Over the past few years as the IMB was no
longer able to supply all the personnel that we needed to do the work, the CeLT
became more and more staffed by missionaries from non-IMB partner organisations, like
Greater Europe Mission (GEM). The few IMB personnel remaining on the Team, besides
myself, were going to be finishing their assignments in 2016, leaving only non-IMB
members of the CeLT. I assumed that with my departure the IMB would no longer
continue any kind of Celtic ministry, particularly with the language groups, and I by the
72
time of the writing of this document, I have been proven correct in my assumption.
Consequently, the Lord laid it very heavily on my heart that this work was not finished
and that He wanted me to return to Wales after this year of furlough to continue the
Celtic languages work through the CeLT, as a ministry now completely independent of
the IMB. The more this direction became clear to me, I did have to remind the Lord that
I was now unemployed, but He gave me the clear assurance that He has this calling
clearly in hand and will provide the means, if I respond in obedience to this calling. As
such, I committed myself to return to Wales at the end of 2016 or beginning of 2017 in
order to continue the Celtic ministry there and in the other Celtic nations.
The third confirmation from the Lord came to me, regarding not just the
continuation of the Celtic ministry but expanding it to include other similar,
ethnolinguistic people groups in the European context. That initial vision that the Lord
had given me so many years previously for the millions across Europe, who like the
Celtic languages speakers, spoke one of the many indigenous minority languages of the
Continent, returned to my heart and mind like a blazing fire, searing the imagination and
affections for these peoples, who are almost entirely unengaged with the Gospel.
Consequently, the Lord made it very clear to me that not only were we to continue the
Celtic ministry but we were to expand on it to include all indigenous minority language
groups of Europe. In other words, the CeLT would continue independently of the IMB,
but as part of a larger vision and new and independent organisation called Linguæ
Christi.
The ongoing work of the CeLT as part of this enormous vision of Linguæ Christi is
certainly beyond my capabilities and that of our whole, currently existing Team of
missionaries. It is truly a God-Sized task. For that reason, I am convinced that He is
leading in it and enabling along the way and providing all that is required in both
human and material resources for us to embrace this calling for His glory, His Kingdom,
and for the joy of these “nations” who still wait for a witness in their language.
73
PART 5
Conclusion
74
CONCLUSION:
Though perhaps an odd source for inspiration, a quote from a popular modern
film seems appropriate as we look to the future, "Difficult times are ahead and there will
come a time when we must choose between what is right and what is easy." This
sentiment is apropos, concerning the possibility of taking seriously a new approach to
reaching an entire category of ethnolinguistic people groups with the Gospel, within the
European context. The work to reach indigenous language minorities will by no means
be easy - it requires specialists for a specialised approach. However, it is undoubtedly
the right thing to do, as very few in international missions seem to be taking on these
millions of people for engagement and through their heart languages. Without such an
approach, these people groups will remain without a viable witness, continuing in their
forgotten and spiritually lost state. One could only hope that we would never be guilty
of avoiding our duty to what is right in the sphere of missions engagement in our
European context, because the work before us is difficult or time-consuming. The
eternal destiny of millions of unengaged indigenous Europeans may depend on our
choices in this regard. It is for this purpose and to this end, we resolve to form this new
missions initiative, Linguæ Christi, to the exaltation of Jesus, glory of God the Father,
and joy of these people groups, still waiting to hear the Good News of Jesus in their
heart languages.
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version: 5 (October 2017)

A Vision and Introductory Paper

Christ’s servant and yours,

Revd. John C. Robinson

P.O. Box 151, Bangor, Gwynedd LL57 2WY, WALES

Part 1: Ministry Description ………………………………………………………………………5

Part 2: Target Languages Description.………………………….……………………………..31

Part 3: Missionary Personnel and Organisational Structure………….………………..……49

Part 4: History of Linguæ Christi and General Director’s Autobiography…………….…..66

SECTION 1: Preliminary Considerations

The birth, growth and ongoing reproduction of indigenous, multiplying, self-sustaining,

- LINGUISTIC NON-NEGOTIABLE. There would be one missiological and linguistic

speakers of European indigenous minority languages through the media of those

Addressing Initial Misconceptions about Linguæ Christi:

command of Jesus to make disciples of every ethnolinguistic people group, including

Four Fundamental Characteristics of Linguæ Christi’s work and ministry:

- Direct Missionary Strategy Development and Implementation. For those language

the following common goals4 as a positive and transformative assistance to European

In looking at some of the issues mentioned above (Misconceptions, Fundamental

Primary Ministry Divisions:

I. The Celtic Languages LAG8 (CeLT)9.

Twents, Veluws, Westphalien, Scots (including Ulster Scots).

6 e.g., languages belonging to the same language family or branch of languages.

B. East LSG: Basque15, Aragonese, Catalan (including Valencian and Balearic/

C. Northeast Caucasian LSG: Avar, Archi, Bagvalal, Bats, Bezhta, Botilikh,

Team-based Ministry Divisions by

Specific languages or language

Significant varieties within a

Linguæ Christi Language Focus Chart19 (preliminary and under review)

SECTION 2: Background and Rationale

Broad Ethnolinguistic Categories:

1. traditionally used within a given territory of a State by nationals of that State

Consistent Density Focus Principle:

A missions implementation principle that is commonly utilised is what I would call

However, applying the density focus principle to indigenous minority-language

Misconceptions regarding Indigenous Minority-Language Ethnolinguistic People

often true in the case of European, indigenous minority-language groups. A case in

Forgotten by Modern Missions Efforts/Organisations:

The large international missionary organisations have unfortunately not been

There are a few international Christian groups that definitely have an

Missions Activities at the "Edge of Lostness”:

Benefits of a Dedicated Strategy for Missions Engagement among Indigenous

A Clarification on Target People Groups: European Indigenous Minority Language

PHASE 1: Most of what we identify as the indigenous languages of

of ethnicity and language, and the third a hybrid of the

Welsh Welsh Welsh-speaking Welsh

English English British (English) in Wales

Welsh English English-speaking Welsh

A Clarification on Missions Engagement

approach and implementation are fairly straightforward. However, where there is a

through utilising the lowest-common denominator in terms of linguistic/communicative

Target Languages Description Tables:

Language Ethno- Linguasphere Glottolog 3.0 Locations Number LAG LSG

Language Ethno- Linguasphere Glottolog 3.0 Locations Number LAG LSG

Faroese fao 52-AAA-ab faro1244 Faroe 66,000 Germanic Nordic

Greenlandic kal 60-ABB-ga kala1399 Greenland 60,000 Germanic Nordic

Jamtlandic jmk 52-AAA-cu jamt1238 Sweden 30,000 - Germanic Nordic

Jutlandic jut 52-AAA-bf (West) juti1236 Denmark N/A Germanic Nordic

Scanian scy 52-AAA-ck (general) scan1238 Sweden 100,000 Germanic Nordic

Achterhoeks act acht1238 Netherlands N/A Germanic Low/Platt

Drents drt dren1238 Netherlands Germanic Low/Platt

Gronings gos 52-ACB-cbb gron1242 Netherlands 590,000 Germanic Low/Platt

Low Saxon nds 52-ACB-cb nort2627 Netherlands 6,700,000 Germanic Low/Platt

Sallands sdz sall1238 Netherlands N/A Germanic Low/Platt

Neapolitan- nap 51-AAA-r  neap1235 Italy 5,700,000 Italo-Romance South

Ladin lld 51-AAA-l  ladi1250 Italy 31,000 Italo-Romance Rhaetian