Understanding Movements Seeing Inside Insider Missiology: Exploring our Theological Lenses and Presuppositions by Leonard N. Bartlotti

Editor’s note: This paper is a revised and updated version of a presentation to the first Bridging the Divide Consultation on Muslim contextualization, Houghton College, June 20–23, 2011.

s a scholar-practitioner, when I hear reports of movements of “Mus- lim followers of Christ” who retain their socio-religious identity “inside” the Muslim community, I find myself rejoicing within aA zone of ambiguity. Annoying questions sometimes pop the effervescent bubbles of excitement over Muslims “following Jesus.” The cacophony of voices exuberantly affirming or stridently objecting to this “new thing” in the Islamic world suggests that I am not alone in my intellectual quandary.1

Part of my caution is based on my experience that some reports of insider movements appear to slide from the “descriptive” (what is, what appears, or what is said to be happening among Muslims deus ex machina, so-called “Jesus movements” attributable to sovereign acts of God) to the “prescriptive” (what could or should be modeled or allowed to happen elsewhere). Biblical, cultural, and historical rationales are then marshaled to defend, affirm, encourage, or endorse the rights and pioneering (some would say, aber- rant, heterodox) practices and understandings of local believers and/or their defenders, promoters, and “alongsiders.”

Counterbalancing these doubts is the fact that this is truly great news! New communities of faith are springing up within a religio-cultural sphere that his- torically has seemed impervious to biblical faith. Innovative expressions of what it means to follow Jesus are being forged on the edges of the Kingdom of God.

Leonard N. (Len) Bartlotti is an I began to ask myself, “Why, then, am I reacting to these reports?” “Why ethnographic folklorist, educator, is it so hard to accept some of the legitimizing arguments and missiological strategist, and consultant to humanitarian organizations. He rationale for insider movements?” “What is really going on here—in their served fourteen years among a large thinking, and in mine?” Muslim tribal people, and earned his PhD from the Oxford Centre for I am no stranger to the challenges of gospel contextualization and theologizing Mission Studies/University of Wales. in a global context. My family and I served fourteen years in a sensitive Islamic He currently lives in La Mirada, CA. [email protected] context. I strove to overcome barriers and explored bridges to communication.

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Sincere Christians hold a range of his is because, on closer examination, insider views on each concept, and each func- missiology itself isn’t saying one thing; it is tions as an evaluative criterion. Thus, viewed singly or taken together, the T saying many things. lenses or filters help us evaluate insider I have seen firsthand the challenges Rather than accepting, or rejecting, missiology along a spectrum—a decid- and dangers Muslims face in “following insider missiology outright or in toto, edly biblical and evangelical (rather Jesus” in communities of faith (fellow- we can explore a range of possible than deviant or heterodox) spectrum ships, house churches) that aspire to understandings of each associated of faith and practice. both biblical faithfulness and cultural fit. concept. Then, in a spirit of biblical At the first Bridging the Divide I empathize with the desire to remain truth-seeking and evangelical collegi- Consultation (Houghton, NY, June “inside” pre-existing social networks, ality, we may discern truth and error, 2011), participants were encouraged to and appreciate potential of explore alternative understandings, reflect on their own position along the what McGavran famously called the and advance the theory and praxis of spectrum of understandings for each “bridges of God” (2005 [1955]). frontier mission. issue. They then discussed how their Nevertheless, the way insider missiol- What are some of the lenses, filters, own position, ecclesiastical tradition, ogy has been framed and promoted and theological presuppositions that views, or presuppositions on each is- raised unsettling questions in my mind. affect what we see when we look in- sue affected their critique, positive or Finally, I realized that I was not react- side and evaluate insider movements? negative, of insider movements. The ing to one thing, but to many things. presentation (humorously dubbed This paper proposes that there are at “Len’s Lenses”) drew an enthusiastic This is because, on closer examination, least nine alternative lenses by which response, and more importantly, facili- insider missiology itself is not saying we can see “inside” insider movements tated robust interaction. one thing; it is saying many things. and assess insider missiology and its Like a fiber optic cable, multiple theo- nexus of associated theories and praxis. The utility of this conceptual approach logical “strands” have been bundled to- The beliefs and assumptions associ- is itself based on three interrelated gether to present what appears to be a ated with each concept raise questions, assumptions: singular case for biblical faith and Jesus highlight issues and problems, and Assumption 1: There are boundaries of community “inside” Muslim identity, provide an opportunity for biblical and orthodox biblical truth, and sincere networks, and community. This com- missiological reflection and evangelical Christians can and do hold differ- plicates theological assessment. dialogue. The nine lenses are: ing positions within these explicit or implicit endpoint boundaries. Similarly, for observers, one’s own 1. presuppositions function like ocular 2. Authority Assumption 2: Believers and groups lenses, or visual and photographic 3. Culture may be described as holding posi- filters. These, too, affect the intensity, 4. tions weighted to the right or left of color, and clarity of the light and the 5. History a presumed mid-point on each issue. resulting image. 6. Doing Theology That is, the scale is not so much “1-10” (from least to most extreme) as “Plus Thus, for proponents and critics alike, 7. Other Religions 1-5” or “Minus 1-5” around a near- our presuppositions or background be- 8. Islam consensual midpoint: -5 -4 -3 -2 -1 0 liefs affect what theysay and what we 9. Conversion-Initiation +1 +2 +3 +4 +5 see when we assess insider movements Admittedly, the nine subject areas are or evaluate similar attempts to apply Assumption 3: Positioning oneself on broad, and entire books have been the biblical text to new contexts. the broad spectrum is first a reflective written about each one of them. It will and descriptive exercise, not an evalu- I realized that if we can identify these not be possible to explore these themes ative one. The suggested starting point presuppositions—the background in any detail. We shall touch upon only is not to judge oneself or another as understandings on which insider mis- those dimensions that shed light on right or wrong, but to understand how siology appears to be grounded, or by diverse approaches to Muslim contex- a given position affects how and what which it is being judged—we may be tualization, and that suggest some ad- one might “see.” in a better position to examine each ditional lines of inquiry and dialogue to assumption from a biblical, theo- advance our understanding of insider As you look at insider movements logical, and missiological perspective. missiology and insider movements. through each of the following lenses

International Journal of Frontier Missiology Leonard N. Bartlotti 139 or filters, consider how these lenses— your underlying beliefs about each ertain understandings of what it means to be issue—affect how yousee insider and do “church” are used to promote or defend movements and assess insider mis- siology: “Where am I on the evangelical C developing faith communities in Islamic contexts. spectrum of faith and practice?” similar questions: Methods: modeled solely on the pattern of the St. Paul’s or Ours? (2010 [1912]). New Testament church. Lens 1: Ecclesiology At the other end of the spectrum, As Benjamin Hegeman observes, Word • • traditional ecclesiol- ecclesia is used in six different ways in Discipline • Order • Leadership • ogy, and its Evangelical derivatives, the New Testament; various models of Pauline Emphasis values the Word rightly preached and church may be associated with differ- the sacraments or ordinances (Lord’s ences in governance, models of wor- —or— Supper and ) rightly admin- ship, and “joints and ligaments” (Col Word • Spirit • Two or Three istered. Additional criteria include 2:19) to hold it together: universal (Mt Gathered • Simple Church• church order, discipline, and approved 16:18), global (Eph 3:10), national Synoptic Jesus Emphasis leadership (official, trained, certified, (Gal 1:2), regional (Acts 9:31), urban or ordained), within the more textured (Acts 8:1), and household (Rom 16:5). ecclesiology usually associated with Hegeman notes that liturgical church- A major theological presupposition Paul (e.g., 1 Corinthians, Ephesians, es (following a “Temple worship” of insider theory and praxis involves Colossians). Moving toward the pole, model) are least attractive to Muslim ecclesiology. Certain understandings of the “Eucharistic Ecclesiology” of Lu- followers of Christ, but “ironically, what it means to be and do “church” are theran, Catholic, and Orthodox theol- new African initiated churches find used to promote or defend developing ogy positions ’s Supper at the that model most attractive” (Hege- faith communities in Islamic contexts. heart of the church; the Eucharist is man, personal communication, May At the minimalist end of the ecclesio- the center of the Spirit’s action for the 22, 2012). Yet churches in Iran and logical spectrum, insider advocates em- transformation of both the elements Algeria follow patterns that Western phasize the spiritual and ecclesial DNA and the people (McPartlan, 1995, 8-9). and Middle Eastern churches would recognize, such as styles of worship, within even the smallest communal There are many historical precedents buildings, home groups, and so on. structure: “For where two or three linking gospel breakthrough with have gathered together in my name, ecclesial tensions. The religious energy Whichever side we lean toward, our I am there in their midst” (Mt 18:20 of the sixteenth-century Reformation heritage, understanding, and experi- NASB). In this view of church, believ- resulted in new ecclesial structures, ence of “church” may affect our assess- ers who gather around the Word and with their own views of church polity, ment of “insider” communities of faith. the Spirit of Christ have essentially all doctrine, spirituality, practice, and they need to grow and develop in faith, engagement with society. According to Lens 2: Authority practice, Christlikeness, and witness. Littell (1964), for dissenting Anabap- This side of the spectrum values tists, the real issue was not the act of Scripture • Apostolic Teaching and simplicity, freedom, informality, and baptism, but “a bitter and irreducible Ministries • Outside Resourcing struggle between two mutually exclu- a synoptic “Jesus style” somewhat —or— removed from Pauline theologizing sive concepts of the church” (quoted in and complexities, but not removed Haight, 2005, 223). Scripture • Local Believers • from Pauline dynamics. Similar to the At the heart of the Wesleyan Move- Local Decisions Radical Reformation as described by ment was a desire to experience true Haight (2005, 218ff.), the emphasis spiritual transformation in Christ. A second lens through which to view to carry the movement forward is on Importantly, “perfect love” for God and and assess insider missiology and small voluntary groups, meetings in others was to be worked out in com- movements involves the related con- houses, diverse low-level leaders, and munity, leading to the classes, bands, or cept of authority. By this I mean the vibrant inner faith—rather than on societies of early Methodism. The early processes and influences by which de- superimposed concepts, structures, and nineteenth-century Restoration Move- cisions are made in a pioneer context. organization. They share the vision of ment advocated abandoning formal “Who decides?” and how are decisions Roland Allen’s Spontaneous Expansion denominationalism, creeds, and tradi- made related to biblical faithfulness of the Church (1997 [1927]) and raise tions altogether, in favor of practices and cultural fit?

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Theoretically, the answer is local for the faith which was once for all years (of his) working with other ex- pats and western agencies that this believers. However, one need simply handed down to the ” (Jude 3). basic biblical and historical creed was revisit the missiological discussions The other side of the spectrum draws not a foundation stone to his faith! surrounding the words “contextualiza- its energy and very identity from He had never heard of it. We googled tion,” “indigenization,” and “incul- apostolic mandates to “Command and it together so he could understand its turation” to appreciate the nuances teach these things” (Col 4:11), “Preach value and the importance of being involved. Early literature on con- 2 the Word … correct, rebuke and tied to the historic faith. textualization was faulted for over- encourage … discharge all the duties emphasizing the role of the missionary As we affirm Scripture as the final of your ministry” (2 Tim 4:2-5). “We in the contextualization process. Today, authority for faith and practice, to what proclaim him, admonishing and teach- there is welcome sensitivity to issues of degree does the local decision-making ing everyone with all wisdom, so that power and process. process involve elders in the faith as we may present every one perfect in teachers cum advisers, and welcome the The current emphasis on insider Christ. To this end I labor, struggling wisdom of the historic and global church? dynamics and movements represents a with all his energy which so power- pendulum swing in the opposite direc- fully works in me” (Col 1:28-29). Lens 3: Culture tion: the processes of biblical decision- Interestingly, in one Asian context, making and local theologizing lie in local believers responded indignantly to Christ against • the local community. Local believers what they considered a condescending Christ over or in paradox with make local decisions based on their own understanding, however limited at —or— the time: “Give them the Bible and the Christ of • Spirit, and leave them alone—they’ll Christ transforming work it out!”

Those on the other side do not deny A third lens by which to view insider this as a goal, or diminish this ex- In one Asian context, missiology involves understandings of pression of the “priesthood of all local believers responded the relationship between the gospel believers.” All would recognize that and culture. Richard Niebuhr’s seminal local assemblies are in process toward indignantly. typology, Christ and Culture (1956), maturation. But the relationship with sets out five positions: Christ “against” , teachers, and other culture, “over” or “in paradox with” representatives of the wider Body of culture, “of ” culture, or “transforming” Christ, while not essential, is validated culture. He enriches the discussion as biblical and “apostolic.” with a range of historical examples Similarly, Scripture is the final author- notion: that they did not need outside from every period of Christian history. ity on both sides of the spectrum. But teaching and resources (e.g., books and While there are clear weaknesses one side tends to emphasize the local teaching on the Ancient Near East, in Niebuhr’s schema,3 for the pur- discovery and application of biblical social background of the NT, church poses of this paper, the typology truth, and the other, the discernment history, councils, doctrinal disputes, provides another useful way to view and impartation of biblical truth by etc.). Outside resources were considered insider missiology. Insider followers those who embody the teaching min- assets for growth and local decision- of Christ—who talk or pray (in Jesus’ istry of the church. making about contextual issues. Name) in mosques and wear a Muslim This is not a matter of mere pedagogy, In another context, a leader who works cultural identity—follow the Christ for both approaches utilize discovery extensively with Muslim background “of ” culture who eats with “tax collec- methods of teaching. In reality, the believers described his experience at a tors and sinners” and who sparks what underlying presuppositions involve recent meeting: some advocates consider an “insider” understandings of the degree to which, As we discussed I began with the Messianic movement when conversing and the manner by which, the church Apostles Creed. One leader said “this with a woman at the well in Samaria. in this generation, through its aposto- is wonderful, someone has already Insider proponents emphasize the late to the nations, functions as a faith- done this for us. When was this writ- continuity of socio-religious identity as ful “steward of the mysteries of God” ten?” I was overjoyed by his embrace one follows Christ and lives out bibli- (1 Cor 4:1) and “contends earnestly but saddened that after so many cal faith in a given context.

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These kinds of “Jesus movements” are viewed hopefully as “salt and light” he way forward is far more complex than transforming culture—including the either proponents or critics of insider constituent socio-religious structures missiology have acknowledged. and/or social networks—from within. T Gospel meaning can be ascribed to kingdom of the Son he loves, in whom worldview) from outside the dominant and co-exist within virtually any form, we have , the of culture, not only shape and form a including religious forms, except those sins” (Col 1:13-14). Christian culture recognizably differ- that specifically contradict Scripture. ent from that in which it is embedded Importantly, this “rescue” has vis- Meaning is negotiated by the local but also become deeply committed to ible and dramatic social consequences believer in his or her context. enhancing the whole” (Carson, 2008, beyond an inner conversion of heart 143-44). The objective is for believers to remain and worldview or an ethical change, in the social role and networks in viz. a new social identity. As universally Therefore, one agenda for insiders, which they were called and to trans- understood by social scientists, identi- observers, and alongsiders of “Jesus form this context from within. Using ties by definition are constructed, re- Movements” in Islamic contexts is a Acts 15 as a hermeneutical guide and constituted, negotiated, and contested thoroughgoing exploration of biblical paradigm, Gentiles do not have to be vis-à-vis the “Other.” For insider critics, and historical models of the relation circumcised and become Jews. Rather, following Christ means a rejection, not between the gospel and culture. “Let every man abide in the same retention, of Islam as embedded within calling wherein he was called” (I Cor Muslim cultures. Most markers of “Is- Lens 4: Pneumatology 7:20 KJV), sacrificially serving family lamic” identity are eschewed, in favor and community. All become the best of a new identity in Christ and with possible fathers and mothers, sons and His people that is visible, if not always Spirit-appointed Leadership • daughters, brothers, sisters, and citizens socially viable without persecution. Sacraments and Channels of Grace • of their community, embodying not “However, if you suffer as a Chris- Disciplined Growth • “Wind” only biblical ideals, but also the highest tian”—the word is a term of derision —or— social and spiritual aspirations of their used as a socio-linguistic marker—“do people and culture—in Jesus’ Name. not be ashamed, but praise God that Spirit-anointed Leadership • you bear that name” (1 Peter 4:16). Sovereignty of Spirit • Spontaneous Critics of insider movements and Expansion • “Rushing Mighty Wind” missiology propose an alternative Fortunately, we do not have to choose view of culture. They would not say one or another of Niebuhr’s types. that they are against transformation; The way forward is far more complex A fourth theological presupposition of nor are they unengaged with Mus- than either proponents or critics of insider missiology involves an under- lims as people. Rather, their critiques insider missiology have acknowledged. standing of pneumatology, the work emphasize the extent to which “false” According to contemporary critiques, of the Holy Spirit. Advocates defend understandings permeate every dimen- Niebuhr’s construction of “culture” insider movements as a unique work of sion of Islamic religion and Muslim (as in “Christ against culture”) lacks the Holy Spirit in our day. Sometimes culture. Sin and have defiled and an appreciation of the multiple issues, Christian witness and teaching is not distorted the hearts and minds, under- dynamics and groups operating within present. The Spirit is sovereignly using standings of God, social relationships, cultural settings, and of the way indi- a variety of means to lead Muslims to practices and structures of Islam—and viduals negotiate their own multiple Christ—from signs, wonders, dreams, every other socio-cultural and reli- identities and contest them within and visions, to references to “Isa al- gious expression of humankind—at social groups. Masih” (Jesus Christ) in the Qur’an. the deepest level. Properly understood Thus, D. A. Carson emphasizes, our What we are witnessing, then, is a on their own terms, Islam and biblical understanding of the relation between Spirit-inspired movement to Christ, faith are simply incompatible. Christ and culture is contextually the “rushing mighty wind” of the Book Following Christ, then, involves a shaped; and it depends, in part, on of Acts, resulting in the spontaneous radical break with the past; regenera- “the concrete historical circumstances expansion of the church. Yes, it’s messy tion and through the in which Christians find themselves” and may appear chaotic to outsiders, but sacrifice and Spirit of Christ inevita- (2008, 65). There is no single model. give it time. Trust the irrepressible Lord- bly “rescue[] us from the dominion Christians shaped by Scripture, “who ship of the Spirit, and surely things will of darkness” and bring us “into the are taking their cue (and thus their eventually work out. “The Counselor, the

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Holy Spirit, whom the Father will send Concerned observers at the opposite with certain aspects of the workings of in my name, will teach you all things and end rightly emphasize that Spirit- the Spirit. The challenge for everyone will remind you of everything I have said appointed leaders are also “gifts” to the is to have “ears to hear what the Spirit to you” ( John 14:26). “But when he, Body of Christ: “And He gave some says to the churches” (Rev 2:7). the Spirit of truth, comes, he will guide as apostles, and some as prophets, and you into all truth” (John 16:13). some as evangelists, and some as pas- Lens 5: History tors and teachers, for the equipping of In this, as with early champions of the saints for the work of service, to the the Charismatic movement in Roman Spirit Active throughout History building up of the body of Christ” (Eph Catholic and Conciliar denomina- • Church’s Wisdom (Theologies, 4:11-12 NASB). Leadership and min- tions in the 1960s and 1970s, we hear Creeds, Councils) • istry are spiritual gifts given by God. echoes of the compulsion that took the Faithfulness • “Faith Once Delivered” In this broad view of the Spirit’s work, Apostle Peter across cultural frontiers: —or— “And the Spirit bade me go with them” gifted leaders, sacraments (ordinances), (Acts 11:12 KJV). Indeed, one of the and the variegated wisdom of the Spirit Active Now in Local Context contributions of insider missiology is church through the ages, including the • New Insights & Expressions • a strong, prophetic call for the church rich spiritual insights of non-Western Freedom • “A New Thing” to discern, embrace, and rejoice in the churches, are channels of grace to “out of the box” and “out of the Temple” every part of the Body of Christ. work of the Spirit of God in the hearts One’s understanding of culture and and lives of tens of thousands of our the work of the Spirit are interrelated Muslim cousins in Abrahamic faith. with Lens 5, presuppositions involving Confronted with indicators of true faith history. As suggested in Lens 4, insider in Isa al-Masih in the lives of Muslims,4 Detractors proponents have an optimistic, open- detractors or questioners unfortunately ended view of God at work in human can be judged as opposing the work of or questioners can history by His Spirit. God himself! Likened to Judaizers in The emphasis, however, is on the activ- the Book of Acts, these doubters are said unfortunately be judged ity of the Spirit in the “now,” in our to be hindering Gentiles from coming as opposing the work of day. Insider movements are thought to Christ “by faith alone,” apart from the to represent a kairos moment in two religious accoutrements associated with God himself! ways: (1) at the macro level, in the his- “Christianity” as we know it. tory of the Muslim-Christian encoun- The argument is that, if God is doing a ter (usually contrasted with polemical, new thing, then of course “we” (usually hostile, or hopeful but largely inef- meaning anyone not directly familiar Thus, insider advocates must also recog- fective evangelistic endeavors of the with the persons or situation involved) nize that to minimize these potential past); and (2) at the micro level, gospel do not understand it and do not know avenues of spiritual growth is to risk breakthroughs in specific local Muslim “them.” Thus, we do not have the right “quenching” the Holy Spirit, the voices contexts (sometimes in contrast with to criticize what is happening. Nei- of prophets and teachers, and the “word decades or centuries of perceived ther the “home base” nor any outsider of wisdom” through His people. The unfruitfulness or resistance). New should hamper field initiatives or in- disciplines of 1 and 2 Corinthians and expressions of the faith are springing novation. Nor do we have the right to the “wind” blowing through the Pasto- up in what was rocky ground. “impose” (the verb is pejorative, backed ral Epistles are no less “spiritual” than Appealing again to the historic Jerusa- by sensitivities to and resentment of the “mighty rushing wind” and rapid lem Council, advocates report insider power dynamics) “our views” on “them” growth in the Book of Acts. “All Scrip- movements as a breakthrough on par (who must remain anonymous for secu- ture is inspired by God and profitable with the gospel breaking out from its rity reasons, and whom we must protect for teaching, for reproof, for correction, Jewish soil into the Hellenistic cultural from outside interference). for training in righteousness; so that the sphere. Here, too, Acts 15 is used as a man of God may be adequate, equipped Leaving aside the hints of indepen- template and “globalizing hermeneu- for every good work” (2 Tim 3:16-17). dence and dysfunctional social dynam- tic” (Strong and Strong, 2006) to argue ics in church-mission relations, other At all points along the spectrum, that Muslim followers of Jesus should theological assumptions are at work. believers are more or less comfortable have the same freedom as Gentiles

International Journal of Frontier Missiology Leonard N. Bartlotti 143 to retain their socio-religious identity and live out their faith with minimal his shift has theological implications. cultural imposition from other “Chris- No longer do Westerners sit alone at the tians” (Judaizers?). “Therefore it is my theological table or dominate the discussion. judgment that we do not trouble those T who are turning to God from among do any better than they did … We de- of the kerygmatic essentials of the the Gentiles” (Acts 15:19). lude ourselves if we believe that we Christian faith to be discovered and can be respectful to other faiths only restated within an infinite number of But history is a two-edged sword. if we disparage our own. new global contexts” (2007, 16). Without imputing authority to tradi- tion, cautious observers argue that the Lens 6: Doing Theology Accordingly, some of the difficulty dis- Spirit has been active throughout the cussing matters of Muslim contextual- history of the church, as represented ization appears to arise from tensions for example in the historic creeds, Universal Truths • in the way various parties conceive of confessions, and traditions of the Western Theological Tradition • “doing theology” in the twenty-first Christian faith. Thus, even notori- “Pilgrim Principle” century. In the well-known words of ously independent evangelicals retain —or— Andrew Walls (1996, 7-9), the mis- the Nicene Creed as a plumb line of sionary movement in history involves Local (Contextual) Theologies • orthodoxy, while affirming with the a tension between two principles: the Theologies from Majority World Westminster Confession that Scrip- “pilgrim principle” and the “indigeniz- Church • “Indigenizing Principle” ture is “the only infallible rule of faith ing principle.” The pilgrim principle is and practice.” Faithfulness to the “faith the “universalizing force of the gospel,” once delivered to the saints” is the A sixth lens for viewing insider which provides a common “adoptive primary evaluative criterion. movements is suggested by my earlier past” and identity that transcends the comments on the use of history, and particularities of the local, associating What is important to recognize is that perhaps is best encapsulated in the them with people and things outside both sides use history, but in different title of Timothy Tennent’s book their cultural sphere. The indigeniz- ways. One side of the spectrum uses (2007), Doing Theology in the Context ing principle is the particular force history to argue that diversity, het- of : How the Global of the gospel as it impacts and takes erodoxy, and the danger of syncretism Church Is Influencing the Way We Think root within specific cultures, enabling are normal—a natural consequence About and Discuss Theology.Christianity followers of Christ to be at home with of the messy-but-mighty expansion is a global movement. Secularization, their group and context (see also Ten- of the Christian faith across cultural the decline of Christendom in the nent, 2007, 1-24). boundaries. The fact of theological West, and the concurrent growth of Those who lean toward the insider heterodoxy, and its cultural roots, are the church in the non-Western world, for tolerance today. side of the spectrum seem more have led to a shift in the center of comfortable with the move toward The other side uses history to de- gravity of Christian faith to the Global “local (or “contextual”) theologies” fend orthodoxy (as represented in South, where the majority of today’s as one aspect of the the Western theological tradition) as Christians now live. of the gospel in particular contexts normative—in the face of the slippery This demographic shift has theological (see Schreiter, 1985, 1-21). Schreiter slope of syncretism, cultural relativism, implications. No longer do Western- describes this shift from traditional and the dreaded “H” word (“Heresy”) ers sit alone at the theological table or theological reflection: “Rather than perceived in some of the principles and dominate the discussion. But as Ten- trying, in the first instance, to apply a practices of the insider approach. nent observes, “The Western church received theology to a local context, this new kind of theology began with Bosch (1991, 485) summons us to has not yet fully absorbed how the an examination of the context itself,” humility: dramatic shifts in global Christian- and “a realization that all theologies Humility also means showing respect ity are influencing what constitutes have contexts, interests, relationships for our forebears in the faith, for normative Christianity” (2007, xviii). of power, special concerns—and to what they have handed down to us, “The universal truths of the Gospel pretend that this is not the case is to even if we have reason to be acutely are being revisited and retold in new, be blind” (1985, 4). embarrassed by their racist, sexist, global contexts” (2007, 2). Tennent and imperialist bias. The point is that calls this process “theological translat- Here’s how one respected practitio- we have no guarantees that we shall ability,” which he defines as “the ability ner in the Middle East described the

30:4 Winter 2013 144 Seeing Inside Insider Missiology: Exploring our Theological Lenses and Presuppositions process, in the context of discussing But as some respondents wryly noted, when, in fact, it was geographically the translation of key terms: MacArthur’s ministry is itself culture- localized and culturally limited, Euro- If we start with our denomination’s shaped and zip-code based. All truth pean and Western, and not universal” theology, or a creed, etc., instead of is expressed in cultural forms, from (quoted in Vanhoozer, 2006, 88). the NT, we may be guilty of imposing the language and literary structures of This helps us situate insider missiology our theology on people, instead of Scripture (Hebrew, Aramaic, Greek; and movements within the vestiges giving them the meaning of the NT proverbs, poetry, epistles, law, treaties, of the post-colonial project, as part words and allowing the Holy Spirit to genealogies, stories, parables, laments, show them how it applies to their cul- of the Majority World church and curses, blessings, etc.) to the supreme ture. Theologies are developed to an- the trend toward global theologizing, paradigm of the Incarnation itself, swer the issues of a certain culture in with all the attendant challenges and when the “Word became flesh.” The a certain time and are not necessarily sensitivities involved. relevant to other times and places. Son of God did not clock “hang-time” For instance, how many American somewhere between and earth, Thus, the development of local theolo- seminaries teach courses on idolatry like a demi-god or jumping athlete. gies in Islamic contexts (represented or witchcraft? It is not a major issue He taught and ate and left his foot- by insider missiology—with more or in our culture, so we don’t develop prints in Nazareth, Galilee, and the less input from outsider “alongsid- detailed theologies to deal with it.5 rural routes of Palestine. He suffered, ers”) is taking place in an environment died on a cross, and rose from a tomb sensitized to issues of power, injustice, This description—beginning with left empty in the urban “zip-code” of oppression, economic inequities, etc., context, rather than the text—tends as well as the troubled history of Islam to make those schooled in Western and the West. If we add the post-9/11 seminaries very nervous, with their steroids of prejudice, bigotry, hate, traditional curriculum of Systematic fear, mistrust and misunderstanding in Theology, , etc. relation to Islam and Muslims, we end The latter have learned to contend for This helps us situate up with a toxic brew that threatens to universal biblical “Truth” in the face distort our visual acuity and poison our of “Tolerance,” cultural relativism, and insider missiology discussion of theological issues and the the declining influence of Christian- within the vestiges of process of theological reflection. ity in government, education, and the public square. Voices raised against the post-colonial As Tennent (2007, 13) advises, we must the relativistic tide decry a kind of project. find a “proper balance” between the “anthropological captivity of missiol- universal and the particular, or (as Walls ogy,” and reaffirm the importance of puts it) between the “pilgrim principle” doctrine, propositional truth, and the and the “indigenizing principle”—af- 6 “transcendent message” of the gospel. firming the universal truths of the For example, in a 2008 conference Jerusalem. In the process, He dignified gospel for all peoples in all places and address, Dr. John MacArthur famously space and time, culture and creation. times, while remaining open to new insights into gospel truth as the Word decried contextualization as “zip-code As a final note here, one detects in ministry”: takes root and bears fruit in the soil of Schreiter’s comments above, as well new hearts and minds and cultures. The apostles went out with an ab- as MacArthur’s, the nuance that local solute disdain for contextualization. theologizing is taking place—must, Lens 7: Other Religions The modern drive for cultural contex- should, will take place—in apposition tualization is a curse, because people to the real or imagined imposition of are wasting their time trying to figure a “received theology” from the outside. Discontinuity • Exclusivism • out clever ways to draw in the elect. Radical Disjunction Contextualization is “zip-code min- The identity of local theologies is being istry.” The message of Jesus Christ, constructed, contested, negotiated; lo- —or— on the other hand, is transcendent. cal/contextual theologizing takes place It goes beyond its immediate culture vis-à-vis critique of (or by) the perceived Continuity • Fulfillment • or sub-culture. It crosses the world, “Other,” a universal, usually Western- Praeparatio Evangelica and ignores the nuances of culture. ized church and theology. In the words It never descends to clothing or musi- of Kwame Bediako, “Western theology The seventh and eighth lenses are closely cal style, as if that had anything to do was for so long presented in all its par- related: the seventh involves our philo- 7 with the message of the gospel. ticulars as the theology of the Church, sophical approach to other religions,

International Journal of Frontier Missiology Leonard N. Bartlotti 145 while the eighth lens looks at approach- es to Islam and Muslims in particular. o what degree is public identification with The New Testament clearly affirms the the heritage and adoptive past of a religious uniqueness and exclusivity of Christ community relevant to following Jesus? as the only way to God and salvation T ( John 14:6; Acts 4:12). There are dif- The contrasting side is aligned with Granted, insider proponents argue that ferent understandings, however, of the Kraemer’s position (1947 [1938]), insider believers do, in fact, identify notion of “religion” itself, and different rejecting continuity and compatibil- with the larger body of Christ. But this Christian attitudes and approaches ity between Christianity and other identity would appear to be largely in toward non-Christian religions and religions and instead asserting radi- their hearts, in the meeting room, and faith communities (Bosch, 1991, 474- cal discontinuity and a clear line of with select individuals who, in effect, 89). These are usually classified as three distinction (cf. Singh, 2010, 234). mediate that relationship. For security broad positions generally known as The differences, then as now, involve reasons, for social reasons, and now for Exclusivism, Inclusivism, and Pluralism intense dispute. theological reasons, Christian identity is not assumed or marked in public, or in (Wright, 2000, 951-53), or Exclusivism, In a separate but related argument, the now globalized public square. Fulfillment, and Relativism (Bosch, some insider advocates, following 1991, 478-83). Bosch contends that post-Enlightenment and contempo- One major question, therefore, in- “the two largest unsolved problems rary Western critiques of religion (cf. volves our understanding of “identity,” for the Christian church” today are “its Bosch, 1991, 474-76), use the terms one of the most complex and well- relationship (1) to world views which of- “religion,” “church,” and “Christianity” researched concepts in every branch fer this worldly salvation, and (2) to other in a pejorative sense, in juxtaposition of the social sciences today. To what faiths” (1991, 276-77, emphasis his). to their preferred terms “Kingdom” degree is public identification with the In the debate over insider missiology, and “Jesus-centered new movements.” heritage and adoptive past of a reli- one issue is the continuity or disconti- Analysis of their argumentation gious community—as it is commonly nuity between religions and religious exhibits a method of defending insider understood, even by the Muslim um- worldviews. On one end of the spec- missiology and movements by painting mah—relevant to following Jesus? trum, Christian faith comes as the fulfill- their critics as historically and cultur- ally rooted defenders of the (Western) There are pragmatic reasons for saying it ment of the aspirations of other religious is not. Certainly anyone with experience traditions, and becomes what Scottish faith, whose now-reduced place in the global Christian movement serves sharing the good news with Muslims missionary J. N. Farquhar (1861-1929) to undermine the legitimacy of their wants to maintain distance from exte- called the “crown” (of Hinduism) (1913; claims to superior wisdom and insight. rior religion, false or nominal Christians, see Netland, 2001, 33ff.). Insider mis- and the historical and highly charged siology is clearly sympathetic to this per- The net effect is to allow for an escape stereotypes associated with Christian- spective in relation to Islam. Elements from the burden of Christian his- ity. The focus is on the Person of Jesus of culture and other religions function tory and the “common adoptive past” himself as embodying “the gospel.” as praeparatio evangelica; these prepare affirmed by Walls: Who wants to be the way for the gospel (for the discussion left “holding the bag” in defense of But some insider theorists and prac- related to the Islam, see Singh, 2010). “Christianity” and two thousand years titioners are saying more than this. of real or imagined Christian sins? “Religious identity” is contrasted with Thus, Lamin Sanneh (2003, 2009) “Following Jesus.” The former is reified argues that divine preparation for the As E. Stanley Jones argued in 1925, as a negative category, an idol of hu- gospel preceded the arrival of mission- perhaps more hopefully than presciently, man fabrication (cf. the discussion of aries in Africa. The coming of gospel “India can now take from Christ Calvin and Barth in Bosch, 1991, 478- light “rekindles” the sparks “entrusted to because she is able to disassociate him 79). It is reduced to historically condi- all living cultures” into a “living flame” from the West. .. . [T]he centering of tioned human efforts, ethics, and cultic of faith. This provides a theological everything upon the person of Jesus observances; and it is associated with basis for translating the Scriptures into clears the issue and has given us a new identity in a largely Western, bounded all vernacular cultures. He notes further vitalizing of our work” (1925, 109-110). social group (see, e.g., Medearis, 2011). that the response to Christian faith in In a similar vein for Sunder Singh and Africa is linked to those societies where N. V. Tilak, “the direct experience of The boundaries associated with faith the indigenous name for God was used. Jesus” was foundational to their faith and communities are also rejected. This Thus the notion that “Christ does not led them to walk outside the boundaries reductionist generalization about “Re- arrive as a stranger to any culture.” of the organized church (Singh, 2009). ligion” is contrasted with a “Kingdom”

30:4 Winter 2013 146 Seeing Inside Insider Missiology: Exploring our Theological Lenses and Presuppositions ideal based on the New Testament, to would be silently leavened by the spirit Smart, 1998), even as we invite them, promote and defend the emergence of of Jesus—they would be Christianized with love and respect, to follow Christ. Restoration-type movements to (and from within. We see these two things To inform the ongoing discussion, we communities of ) Jesus that retain and/or taking place with the impact of Christ need to draw not only on mission field reframe their former “religious” identity upon the soul of the East” (1925, 59- surveys, but also analyses from the fields within their faith community. In this 60, emphasis added; cf. Morton, 2013). of psychology, sociology, , view, according to Bosch (1991, 477), Few descriptions capture better the “What is really called for, however, is , the history of religions, Christo-centric passions and dreams of not just inculturation but inreligioniza- conversion studies, and other disciplines, tion,” the implanting of a new faith and insider practitioners. Jones’ prediction including historical studies (e.g., the spiritual center within an existing reli- is certainly true in the Muslim world heated controversy over the theology of gious tradition, community and system. that Christianity is actually “breaking religions in the 1920s and 1930s). An out beyond the borders” of the church appreciation for the church’s diverse and Note in passing that in insider missiol- and is “being seen in most unexpected “shifting perspectives” on other religions ogy, public identification with one faith places.” Jones raises a probing parallel (see, e.g., Netland, 2001, 23-54) can community’s socio-religious identity question: “Will the Christian Church broaden our frame of reference and (Christian) is rejected, while the other be Christ-like enough to be the moral foster much-needed patience, intellectual (Muslim) is affirmed as necessary, or at and spiritual center of this overflowing humility, and understanding in the very least acceptable, for the sake of a Christianity?” (1925, 69). contemporary dispute over engagement larger telos (e.g., rapid evangelization, with other religions such as Islam. church-planting movements, cultural transformation from within). Lens 8: Islam But really, this is nothing new. One again hears echoes from the past, for Few “Islam” • example, E. Stanley Jones’ The Christ of descriptions capture Historically Essentialized • “Muslims” • the Indian Road (1925, 59): Islamic Tradition Christianity is actually breaking out better the Christo-centric beyond the borders of the Christian —or— church and is being seen in most un- passions and “islams” (lower case plural)• expected places. If those who have dreams of insider Culturally Embedded • “muslims” • not the spirit of Jesus are none of “Which Islam?” “Whose Islam?” his, no matter what outward symbols practitioners. they possess, then conversely those who have the spirit of Jesus are his, Approaches to Islam (and Muslims) no matter what outward symbols appear to move us to the heart of the This suggests that the way Muslim they may lack. In a spiritual move- divide. “The Nature of Islam” was followers of Christ understand and ment like that of Jesus it is difficult chosen as one of three major topics work out their new identity in Christ and impossible to mark its frontiers. at the Bridging the Divide Consulta- Statistics and classifications lose their in a given context is not merely a tion 2012. This lens is influenced by meaning and are impotent to tell local affair. How does this “overflow- the other lenses or filters, as well as who are in and who are not. ing Christianity” relate to the “moral by one’s academic-cum-disciplinary and spiritual center” represented by perspective, each of which has its own For Jones, “Jesus told us it would be the Christian church? The manner by favored methodologies, aims, scopes, so,” by describing Kingdom growth which new identities are constructed, and agendas (Marranci, 2008, 3). in two ways: (1) “outwardly,” like a negotiated, or contested by others—in mustard seed growing into a tree, that the national/regional/global Christian One primary dichotomy here is repre- is, “men coming into the organized community, as well as in the Muslim sented by the contrast between Islam expression of the Kingdom, namely, ummah—is critical. viewed as (1) a unifying essence across the Christian church”; and (2) “si- disparate social, cultural, intellectual, lently,” like leaven permeating the The reality is that the Christian faith and historical realities; and (2) a social whole: “this tells of the silent perme- is an historical religion like any other, phenomenon variously embedded in ation of the minds and hearts of men by with characteristics common to all. This local contexts. Christian truth and thought until, from enables us to speak of and understand within, but scarcely knowing what is other religions and their adherents The traditional approach of Oriental happening, the spirit and outlook of men without judgment (Singh, 2010, 230; cf. Studies tends to be textual (Qur’an,

International Journal of Frontier Missiology Leonard N. Bartlotti 147

Hadith), focused on Arabic, phi- losophy, theology, history, and related he focus is not an essentialized Islam, but literatures (Persian, Turkish, Urdu). on the anthropology of Islam and its unique Islam is also viewed developmentally regional and local expressions. as an historical tradition and phenom- T enon. Dominated by Western scholars, This challenge, and the studies cited our understanding of identity and Orientalism has suffered well-known above, inspired my own ethnographic ethnicity (cf. Banks, 1996) and the criticisms for perpetuating stereotyped research into Muslim identity and often-exoticized “local.” representations of Islam and Muslims. folklore in Afghanistan and northwest Whether the focus is on the macro or Pakistan (Bartlotti, 2000). In contrast, the social and anthropo- the micro, the state or local-regional logical approach to Islam emerged in Anthropologist Marranchi (2008, 7) dynamics, Eickelman reminds us that the 1970s and 1980s utilizing social succinctly summarizes the shift: “We the “universalistic and particularistic science methodologies (e.g., partici- should start from Muslims, rather strains” of Islam are “in dynamic ten- pant observation). The focus is not on than Islam,” and make the former sion with each other” (1995, 342), and an essentialized Islam, but on the our object of study. The emphasis is they have come to constitute an im- anthropology of Islam and its unique on understanding Muslims as people, portant area for study. Scholar-practi- regional and local expressions. what being a Muslim means to them, tioners across the divide must learn to how Muslim identity is marked, and appreciate the “dynamic tension” and Geertz’s seminal Islam Observed the distinct self-understandings, drill down into new pools of knowl- (1968), followed by el-Zein (1977), values, and emotions of Muslims in edge, while drawing upon a wide range Gellner (1981) and Gilsenen (1990 diverse contexts. The knowledge base of resources and insights available via [1982]), influenced a generation of is textured ethnographic studies. multiple disciplinary perspectives. anthropologists. Eickelman (1982, 1997 [1981]), Caton (1990), and Abu- Putting it another way, the dichotomy Lughod (1986, 1993) carried forward is between (1) “Muslims” understood Lens 9: Conversion-Initiation the study of “Islam in local contexts,” as having a common way of believ- albeit primarily in the Middle East/ ing, thinking, behaving, etc., despite Event • North Africa. disparities of culture, and (2) “muslims” Believing, Behaving, Belonging • (lower case) understood as cultural People of God • Bounded Set • In 1977, El-Zein proposed that there muslims, whose sense of religious Clear In/out Markers of Identity is not one “Islam” but many “islams” identity is locally, ethnically, and —or— (lower case, plural). Esposito (2002) culturally constructed. In a critical cor- emphasizes that diversity in Islam is ollary for insider advocates, this leaves Process • also affected by leadership, authority, room for idiosyncratic expressions Belonging, Behaving, Believing • and global forces. Thus, we need to ask and constructions of Muslimness (viz. Kingdom of God • Centered Set • two major questions: “Whose Islam?”, “Muslim followers of Christ”). Moving toward Christ that is, ”Who decides, interprets, leads, and implements” reform in a given The essentialism of the traditional context (rulers, military, clergy, activ- approach tends to smooth out ethno- A final lens through which to view ists, intellectuals, etc.)?; and “What graphic particularities, leading to what insider movements is a sub-set of Islam?”, that is, is the Islam envisioned Marranchi (2008, 6) calls “the fallacy of frontier missiology that may be called “a restoration of past doctrines and the ‘Muslim mind theory.’” Generally, “Conversion Studies.” In this case, I laws, or is it a reformation through insider practitioners and advocates lean have chosen a broader heading based reinterpretation and reformulation of toward the other side of the spectrum. on the classic study by New Testament scholar James D. G. Dunn (1970) on Islam to meet the demands of modern The insider emphasis on particularities, the baptism in the Holy Spirit in the life?” (Esposito, 2002, 70-71). however, risks overlooking historical Book of Acts. In the social sciences, influences, downplaying connectivities, Textured ethnographic studies of every- the term “conversion” can refer to and oversimplifying notions of causal- day Islam (“lived Islam”) among Mus- the complex of cognitive-emotional- ity. The local is sacralized. lim people groups have enormous value; religious meanings associated with they are greatly needed if servants of In a globalized world, flattened lines of personal change; “initiation” involves Christ are to move beyond stereotypes, authority, multiple networks, transna- elements and behaviors related to re- sterile generalizations, and surface un- tional identities, economic migration, cruitment, participation, and belonging derstandings of Islam as a lived religion. and social media add complexity to to a new social group or movement.

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Dunn shows that water baptism is one Christ; and the critical issue is one’s Gentile). As Constantineanu (2010, element in a “conversion-initiation” movement toward, or away, from him. 209) demonstrates in his study of process. (In the phenomenology of Pauline theology, reconciliation is The “process” side of the spectrum is Lukan theology, Luke is concerned an essential aspect of salvation and comfortable with conversion-initiation not with the , but with contains “an intrinsic, social, horizontal as a long road without clear mile markers visible markers of the age of the dimension” that cannot be separated or what most people consider “religious Spirit inaugurated by the Messiah.) from vertical reconciliation with distinctives” associated with a particular Conversion-initiation in Acts involves God: the two are “inseparable … faith community. The length of journey, five elements: repentance, faith, water two dimensions of the same reality.” timing of , and the bound- baptism, Spirit baptism or the gift of The new identity believers share as ary lines are fuzzy, as are the progress the Spirit, and incorporation into the reconciled people in Christ is “the markers; the direction, however, is not. community of faith. basis for their sharing in, or living out, Centered set theory is nearly unchal- a reconciled life with others.” At issue, then, is the process of how peo- lengeable truth in some circles, and ple (Muslims) come to faith and begin to Can one argue for the liberty of Muslim appears to be one assumption of follow Christ as members of His people, followers of Christ (cf. Acts 15:7-11) to insider advocates. Moving “toward” and the biblical markers of change. continue to identify with Muslims, but Christ approximates “following” Christ find it inconvenient for them to identify Traditionally, the truth encounter is and His teaching. Movement in turn publicly with “Christian” brothers and in the foreground. Crisis conversion is equated with “true” faith = follower sisters—due to the consequences or is followed by a discipleship process, social stigma in the eyes of their own leading to life change and incorpora- people? Peter tried it (cf. Gal 2:11-16) tion into a (generally heterogeneous) and was rebuked by Paul. group or church. There are clear mark- ers of faith and new life, viz. public Relationships potentially veil or reveal confession of faith, identification with the reality of a redeemed humanity. “The the Christian community, water bap- Centered set theory is shared table was the acid test” (Walls, tism, open witness, etc. Believers are to 1996, 78). be bold in witness and renounce their nearly unchallengeable A concerted study of the complexity former way of life. People know who is truth in some circles. of conversion can shed light on critical “in” or “out” of the family of faith. issues. This includes field studies of On the other side of the spectrum, conversion to Christ (on the order of closer to the insider view, the notion Syrjänen, 1984), as well as Christian of process and the concept of faith as a conversion to Islam, in various cultural journey are central. This is expressed in contexts in the West and Global South. the now-familiar “belonging-behav- of Jesus = a real “Christian” (though Manger’s (1999) study of the Lafofa ing-believing” schema popular in the not publicly so named). This contrasts of Sudan, for example, shows that “emerging church” model in the West. with those who are so in name only, Muslim identity is a dynamic process; Faith emerges in the context of an who are made to bear the weight of “being a Muslim” is contested through “Emmaus Road” journey to faith with that maligned historical identity. The the manipulation of the meaning(s) of others, involving a gradual discovery “distance” between various people and a changing set of diacritical markers of the Person of Christ, His truth and Jesus is reduced to a matter of personal (individual customs and traits) that way of salvation. contact or experience or degree of per- become symbols of Muslim identity. ceived obedience (not confession, re- Hiebert (1994) introduced an anal- It is well known that conversion is a generation, or baptism). The key issue ogy from set theory that is used to multifaceted process involving personal, is the direction of the arrow toward or undergird this approach. He pro- cultural, social, and religious dimensions. away from Jesus—not the distance or posed viewing the church in terms of Thus, studies are needed that include, but relation to a boundary. “bounded sets” versus “centered sets.” go beyond, surveys and interviews with In the former, the focus tends to be on The conversion-initiation lens converts and assumptions about causal- who is “in” or “out,” and there are clear also focuses our attention on ity. Buckser and Glazier (2003, 212ff.) boundaries to the faith community. In the theological issue of the social suggest studies of the “contextual matrix a centered set, the focus is not on the implications of spiritual reconciliation of conversion” (e.g., the role of the family boundaries but on the center, viz. Jesus in Christ (e.g., between Jew and and others in the individual intrapsychic

International Journal of Frontier Missiology Leonard N. Bartlotti 149 process); the processes of conversion, including the subtleties of “first contact”; he question, “Are you for or against insider longitudinal versus synchronic studies, to movements?” has been shown to be simplistic explore the long-term consequences of in the extreme. religious change; the definition of “con- T version” itself (what exactly is changed?); with insider missiology. To date, most diagnostics (“what’s really going on differences between outsider and insider discussions of insider missiology have here?”) and can points of view (epistemologically, phe- been complicated by the fact that become the handmaiden of our own nomenologically); and the role of theol- advocates have braided these notions cherished presumptions. ogy in the way the process is understood into one tight, multi-strand argument Thus, in addition to suggestions for and framed (see, e.g., Kraft, 2013). legitimizing or promoting insider dialogue and further study The disciplines of theology, biblical approaches and movements. Likewise interlaced with analysis throughout studies, anthropology, sociology, psy- some critics have adopted a ”zero-sum” this paper, I would like to offer a few chology, and historical studies—all offer approach that reduces the debate to closing recommendations: possible perspectives through which to winners and losers. understand the multifaceted processes This analysis has shown that insider 1. Understand insider missiology and involved in Muslims coming to faith missiology is multivocal, not univocal: movements from within, by talking in Christ in diverse contexts around insider advocates are saying many with and listening to the voices the world. There is no single way to things, not one thing. Thus, insider of Muslim followers of Christ. In understand conversion. There are mul- missiology must be assessed—and must this, the emerging research and tiple theoretical approaches, multiple be willing to be judged, and adjusted— data from the field will play an “lenses.” This brings us full circle. accordingly. Each element involves important role in helping us move 9 critical theological issues. toward a “thick description” of Conclusion what following Christ means for How we view any single element in this these new believers and groups. This paper has argued thatmultiple set of interrelated issues influences what 2. Balance empathy with a sanctified theological presuppositions lie at the we “see” when we look “inside” insider hermeneutic of questioning. Other heart of insider missiology. These movements, and affects our judgment of voices must be heard as well. This presuppositions consciously or un- what is true, right, fair, and biblical in recommendation applies particu- consciously affect the way proponents relation to one of the most contentious larly to sympathetic local work- have presented, and concerned observ- subjects on the current mission scene ers, alongsiders, and researchers. ers have critiqued, insider movements In most insider contexts, we are and insider missiology. The nine inter- Throughout this paper, my aim is not dealing with cultures where inter- related assumptions or background to defend or criticize a particular posi- tion, nor to argue for one approach personal and intercultural commu- beliefs discussed above—ecclesiology, nication are influenced by notions authority, culture, pneumatology, his- over the other. I have taken the risk of over-simplifying and dichotomizing a of honor and shame, patron-client tory, doing theology, other religions, relationships, economics, and Islam, and conversion-initiation— set of immensely complex concepts in order to underline the point that there power dynamics. Suspicion and comprise an array of “talking points” is a spectrum of defensible and contested intrigue are in the air. One mark of for further dialogue and critique. biblical positions on each issue. wisdom, understanding, and spiri- The question, “Are you for or against in- tuality is the ability to distinguish The doyen of Islamic Studies, Ber- sider movements?” has been shown to be the outside dimension (Arabic nard Lewis, was recently described simplistic in the extreme. An individual zahir, exterior, apparent meaning) as someone who has always been observer—whether an advocate, insider, from that which is on the inside “unusually alert to nuance and am- or alongsider, or a critic, concerned (Arabic batin, hidden, inner, spiri- biguity; he is wary of his sources and Christian, or scholar-activist—may tual dimension). This applies not tests them against other evidence.”8 deem one of these theological/mis- only to understanding the Holy Alertness to nuance, tolerance for siological lenses more significant than Books and to spirituality, but also, ambiguity, and a willingness to test importantly, to relationships. In the others in assessing insider movements. sources against other evidence, are latter case, failure to question or The right-hand column of Table 1 difficult qualities to cultivate in the discern inner intentions can be, in (next page) summarizes the primary high-octane world of missions, where local eyes, both a sign of foolish- theological presuppositions associated pragmatics (“what works?”) can trump ness and patently dangerous.

30:4 Winter 2013 150 Seeing Inside Insider Missiology: Exploring our Theological Lenses and Presuppositions

Table 1. Theological Presuppositions of Insider Missiology and the Evangelical Spectrum

5 4 3 2 1 0 1 2 3 4 5

Theological Lens Insider Missiology

Word Word Sacraments Spirit Ecclesiology/ Discipline, Order Two or three gathered Leadership Church Simple church Pauline Emphasis Synoptic Jesus emphasis

Scripture Scripture Apostolic teaching & ministries Authority Local believers Outside resourcing Local decisions

Christ “against” Christ “of” Culture Christ “over” or “in paradox with” Christ “transforming”

Spirit-appointed leadership Spirit-anointed leadership Sacraments & channels of grace Pneumatology/ Sovereignty of Spirit Disciplined growth Holy Spirit Spontaneous expansion “Wind” “Rushing mighty wind”

Spirit active throughout history Spirit active now in local context Church’s wisdom (theologies, creeds, councils) New insights & expressions History Faithfulness Freedom “Faith once delivered” “A new thing”

Universal truths Local (contextual) theologies Western theological tradition Doing Theology Theologies from majority world church “Pilgrim Principle” “Indigenizing Principle” Discontinuity Continuity Exclusivism Other Religions Fulfillment Radical disjunction Praeparatio Evangelica “Islam” “islams” (lower case, plural) Historically essentialized Culturally embedded Islam “Muslims” “muslims” Islamic tradition “Which Islam?” “Whose Islam?”

Event Process Believing, behaving, belonging Belonging, behaving, believing People of God Conversion-Initiation Kingdom of God Bounded Set Centered Set Clear in/out markers of identity Moving towards Christ

International Journal of Frontier Missiology Leonard N. Bartlotti 151

3. Listen with discernment. Alongsiders, analysts, and observers e used to challenge our PhD scholars to dig need to discern the full range deeper into field realities by raising this one of cultural, relational, economic, linguistic, and other dynamics at W important question . . . work in a given situation. The reality from , Theol- in the worldwide church. Let us is that insider voices are generally ogy, Missiology, Islamic Studies, affirm evangelical unity, delight mediated voices, due to security Anthropology, Linguistics, and in (or at least tolerate) evangelical issues, language, and other factors. other disciplines, and not dismiss ambiguity, and create space for evan- Sympathizers and critics alike bear a the insights of those who may lack gelical diversity. special responsibility to discern their “field” experience. What is required Joyfully we can affirm that this process own biases; to exercise discernment is a Jesus-style of scholarship that of seeking spiritual wisdom and insight of spirits; to acknowledge the (1) allows others to sit at the table from the Word of God now includes role of their own theological and and have a voice, even if we dis- new brothers and sisters with a Mus- missiological presuppositions; agree, and (2) raises one’s own voice lim heritage. These communities of to recognize the line between with both courage and humility. faith in Jesus Christ are singing praises description and prescription; and 6. Engage the ongoing process of “Global- to the Lamb of God, who reigns on to speak with love and respect, izing Theology.” We need to hear high and in thousands of hearts within boldness and humility. As a faculty again Hiebert’s call for “metatheol- the heart of the Islamic world. IJFM at the Oxford Centre for Mission ogy,” for local Christian communi- Studies, we used to challenge our ties to “do theology within their Endnotes PhD scholars to dig deeper into field own local contexts but in conversa- 1 For a discussion of current issues realities by raising this one important tion with other Christians globally” related to insider missiology and move- question: “What’s really going on (Hiebert, 1994, 102-103, emphasis when what’s going on is going on?”10 ments, see Haskell, Rob and Don Little, eds. added). Netland (2006, 30) defines “Insider Movements: Bridging the Divide.” 4. Ask the hard questions. “Facts are “globalizing theology” as “theo- Special issue. Evangelical Review of Theology friendly,” one of my former col- logical reflection rooted in God’s 37, no. 4 (2013). leagues used to say, quoting his self-revelation in Scripture and 2 Email message to author, January 28, doctoral supervisor. Let’s not be informed by the historical legacy of 2014. 3 afraid to ask critical questions, the Christian community through For a current critique of Niebuhr, see especially questions related to the ages, the current realities in the D. A. Carson, Christ and Culture Revisited (Grand Rapids: Eerdmans, 2008). biblical and hermeneu- world, and the diverse perspectives 4 Some evidence is anecdotal; other tics. The Word of God is our of Christian communities through- evidence is based on surveys and a growing final authority. Notwithstanding out the world, with a view to greater body of field-based research in progress. the desire to be culturally sensi- holiness in living and faithfulness 5 Email message to author, May 18, 2012. tive and contextually relevant, we in fulfilling God’s mission in all the 6 See the website BiblicalMissiology. 11 must discipline ourselves to think world through the church.” Insider com for representative samples of vocal biblically and deeply about these advocates in local settings bear a opposition to Muslim contextualization, matters. In this process, scholar- special responsibility to engage in including the debate over Bible translation practitioners must resist the temp- both deeper theological reflection principles for Muslim audiences. See also St. tation to proof-text their case, or and a broader global conversation. Francis Magazine published online at http:// make hermeneutical leaps. This is www.stfrancismagazine.info/ja/. 7. Bridge the Divide. The divide on 7 This text is from a detailed “sum- a call for a deeper immersion in matters of Muslim contextualization marized paraphrase” of MacArthur’s the Scriptures. is both ideological and relational. message by Nathan Busenitz published in 5. Explore multi-perspectival views. Bridging the divide involves content Pulpit Magazine: A Ministry of Shepherds’ The same situation can be inter- and process, biblical interpretation Fellowship, March 5, 2008. http://www. preted in different ways. A multi- and biblical fidelity, boldness of con- sfpulpit.com/2008/03/05/opening-session- %e2%80%93-wednesday-morning/. disciplinary and multiple lens viction and mutual respect, purity of 8 approach to insider missiology heart and a Christ-like tone of voice. Eric Ormsby, “The Tale of the Drago- man,” review of Notes on a Century by Bernard should be welcomed. This does In the ongoing process, we must Lewis, Wall Street Journal Online, May 11, not minimize or discredit more embrace the tensions and ambigui- 2012. http://online.wsj.com/article/SB10001 narrow disciplinary analyses. We ties, and persevere in love, listening, 424052702304743704577380390207004120. must welcome expertise derived speaking, and learning with others html/ (accessed May 16, 2012).

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9 A key term in the anthropology of Constantineanu, Corneliu Kraemer, Hendrik Clifford Geertz, “thick description” of a 2010 The Social Significance of Reconciliation 1947 [1938] The Christian Message in a culture goes beyond factual description in Paul’s Theology: Narrative Readings Non-Christian World. Interna- to analyze the conceptual structures and in Romans. NY: Continuum. tional Missionary Council. complex layers of meaning and interpretation Dunn, James D. G. Kraft, Kathryn A. ascribed to specific contextual happenings. 1970 Baptism in the Holy Spirit: A Re- 2013 Searching for Heaven in the Real See Clifford Geertz, “Thick Description: Examination of the New Testament World: A Sociological Discussion of Toward an Interpretative Theory of Culture,” Teaching on the Gift of the Spirit in Conversion in the Arab World. Eu- Relation to Today. gene, OR: Wipf & Stock Publishers. in The Interpretation of Cultures (New York: Philadelphia: Westminster Press. Basic Books, 1973). Littell, Franklin H. Eickelman, Dale F. 1964 The Origins of Sectarian 10 I am grateful to Dr. Bernard Farr, 1982 “The Study of Islam in Local : A Study of the Senior Residentiary Research Fellow at the Ox- Contexts.” Contributions to Asian Anabaptist View of the Church. New ford Centre for Mission Studies, for this insight. Studies, 17:1-16. York, Macmillan. 11 Paul Hiebert, “Metatheology: 1995 “Popular Religion in the Middle Manger, Leif O. The Step Beyond Contextualization,” in East and North Africa.” In The 1999 “On Becoming Muslim: The Con- Anthropological Reflections on Missiological Oxford Encyclopedia of the Modern struction of Identities among the Issues (Grand Rapids, MI: Baker, 1994), Islamic World, edited by John Lafofa of the Sudan.” In Muslim Di- 102-103, emphasis added. L. Esposito. Oxford: Oxford versity: Local Islam in Global Contexts, University Press, pp. 339-343. ed. Leif Manger. London: Curzon. References 1997 The Middle East and Central Asia: Marranci, Gabriele An Anthropological Approach. Third 2008 The Anthropology of Islam. Oxford: Abu-Lughod, Lila edition. Englewood Cliffs NJ: Berg. Veiled Sentiments: Honor and Po- Prentice-Hall. 1986 McGavran, Donald etry in a Bedouin Society. Berke- Esposito, John L. ley, CA and London: University 2005 [1955]. Bridges of God: A Study in 2002 What Everyone Needs to Know of California Press. the Strategy of Missions. Eugene, About Islam. Oxford: Oxford OR: Wipf & Stock Publishers 1993 Writing Women’s Worlds: Bedouin University Press. [Friendship Press]. Stories. Berkeley, CA and Oxford: Farquhar, J. N. McPartlan, Paul University of California Press. 1913 The Crown of Hinduism. London: 1995 of Salvation: An Intro- Allen, Roland H. 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Cambridge: Cam- indian-road/, November 19, 2012 2000 “Negotiating Pakhto: Proverbs, bridge University Press. (accessed July 3, 2013). Islam and the Construction of Gilsenan, Michael Netland, Harold Identity among Pashtuns,” Ph.D. 1990 [1982] Recognizing Islam: Religion 2001 Encountering Religious Pluralism: Thesis, Oxford Centre for Mission and Society in the Modern Middle The Challenge to Christian Faith Studies/University of Wales (UK). East. London: I. B. Tauris. & Mission. Downers Grover, IL: Bosch, David J. Haight, Roger InterVarsity Press. 1991. Transforming Missions: Paradigm 2005 Christian Community in History: 2006 “Introduction.” In Globalizing Shifts in Theology of Mission. Comparative Ecclesiology, Volume Theology: Belief and Practice in an Maryknoll, NY: Orbis. 2. New York: Continuum Interna- Era of World Christianity, edited Buckser, Andrew and Stephen D. Glazier. tional Publishing Group. by Craig Ott and Harold A. 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24052702304743704577380390 March 2009. http://www. Vanhoozer, Kevin J. 207004120.html/ (accessed May edinburgh2010.org/en/study- 2006 “‘One Rule to Rule Them All?’: 16, 2012). themes/9-mission-spirituality- Theological Method in an Ott, Craig and Harold A. Netland and-authentic-discipleship/seoul- Era of World Christianity,” in 2006 Globalizing Theology: Belief and Prac- consultation.html (accessed May Globalizing Theology: Belief and tice in an Era of World Christianity. 18, 2012). Practice in an Era of World Chris- Grand Rapids, MI: Baker Academic. Smart, Ninian tianity, edited by Craig Ott and Sanneh, Lamin O. 1998 The World’s Religions. Cambridge: Harold A. Netland. Grand Rapids, 2003 Whose Religion is Christianity?: Cambridge University Press. MI: Baker Academic, pp. 85-126. The Gospel Beyond the West. Grand Strong, Cynthia A. Walls, Andrew Rapids, MI: Eerdmans. 2006 “The Globalizing Hermeneutic of 1996 The Missionary Movement in 2009 Translating the Message: The the Jerusalem Council.” In Global- Christian History. Maryknoll, NY: Missionary Impact on Culture. izing Theology: Belief and Practice in Orbis. Maryknoll, NY: Orbis. an Era of World Christianity, edited Wright, Christopher J. H. Schreiter, Robert J. by David K. Strong and Cynthia 2000. “Theology of Religions” inEvan - 1985 Constructing Local Theologies. A. Strong. Grand Rapids, MI: gelical Dictionary of World Mis- Maryknoll, NY: Orbis. Baker Academic, pp. 127-139. sions, edited by A. Scott Moreau. Singh, David Emmanuel Syrjänen, Seppo Grand Rapids, MI: Baker Books, 2010 “Hundred Years of Christian- 1984 In Search of Meaning and Identity: pp. 951-953. Muslim Relations.” Conversion to Christianity in Zein, Abdul Hamid el Transformation: An International Pakistani Muslim culture. Finnish 1977 “Beyond Ideology and Theology: Journal of Holistic Mission Studies, Society for Missiology and The Search for the Anthropology Vol 27: 225-38. http://trn. Ecumenics. of Islam.” Annual Review of An- sagepub.com/content/27/4/225 Tennent, Timothy C. thropology, 6:227-254. (accessed May 18, 2012). 2007 Doing Theology in the Context of 2009 “Sunder Singh and N. V. Tilak: World Christianity: How the Global Lessons for Missiology from 20th Church Is Influencing the Way We Century India.” Papers presented Think About and Discuss Theology. at the Seoul Consultation, 22-24 Grand Rapids, MI: Zondervan.

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