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Identity, Integrity and Insider Movements: a Brief Paper Inspired by Timothy C

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Identity, Integrity and Insider Movements: a Brief Paper Inspired by Timothy C Identity, Integrity and Insider Movements: A Brief Paper Inspired by Timothy C. Tennent’s Critique of C-5 Thinking by Kevin Higgins am privileged to have been invited to comment on the recent article by Timothy C. Tennent in which he offers a careful biblical and theological I assessment of the C-5 or “insider” approach to work among Muslims. His article is clear, well written, and addresses a number of the important issues in the ongoing discussion. There is much in Tennent’s piece with which I agree. And I believe he has identified a number of important issues in the discussion. One such issue is the question of “identity” and it is upon this issue that my own essay will focus. Specifically, I will examine two sides to the identity question. One side concerns the question of a new identity as a follower of Jesus, including the relationship of this new identity to the “church.” The second is the question of maintaining one’s old identity as a Muslim. In his opening paragraph Tennent refers to followers of Jesus who retain “their identity as Muslims”, and he asks the question whether one can “say ‘yes’ to Jesus and ‘no’ to the church.” Tennent’s paper lays out a well ordered biblical and theological rationale for the point of view that would assert, in my words, that a person can not maintain a dual identity. One is either a Christian or a Muslim. My thesis is that one can maintain a dual identity and be a fully biblical dis- ciple of Jesus. It would take a full book to properly defend that thesis so this Kevin Higgins, involved with Global paper will actually serve as an introduction. Teams as a missionary since 1990, developed a work in a majority In order to describe my thesis, I intend to do two things. First, I will describe Muslim country that has resulted how being a member of the church does not require a denial of one’s other c in creative evangelism among eight identities, but is actually lived out within them. Then I will also seek to language groups and emerging people movements in four of those. Kevin describe several ways in which one’s identity as a Muslim may be maintained now serves as Executive Director of with integrity as a follower of Jesus, and provide a brief rationale. Global Teams, recruiting missionaries, training, and coaching pioneer As a part of this paper, I will take some time along the way to focus on the missionaries. meaning of two key terms: ‘Muslim’ and ‘church.’ These are assumed, but not cInternational Journal of Frontier Missions 23:3 Fall 2006•117 118 Identity, Integrity and Insider Movements defined by Tennent. In fact, while in tion, and the introduction into the and intensified between Jewish fol- this article I cannot document this synagogue liturgy of curses apparently lowers of Jesus and Jews who did not assertion, I would add that this fact aimed at followers of Jesus were the accept Jesus as Messiah were present holds true throughout most of the precipitating factors.5 from the very first day. These dif- discussions of “C-5” today. People on Up to that point, it can be argued ferences were present within Jesus’ both “sides” use both terms without from the New Testament that the own ministry and indeed resulted in clearly defining them. church was a movement within the His death on the Cross. We see these differences clearly articulated in the Identity One: Follower of Jesus social and religious life of the Jewish people. This movement took struc- earliest sermons of Acts. And yet, and a Member of the Church for perhaps 50 years or more a total tural or formal expression as it met in 8 Tennent suggests in his article (pg. separate homes or public gatherings separation did not occur. 106) that the church began after the and as its members continued in the One simple example may be helpful. early Jewish believers realized that Temple and synagogue. They did not Shortly after Pentecost, Peter him- Israel (and her religious expressions of cease to be the church in the Temple self is said to be going to the Temple Temple and synagogue) was not going worship, and they did not cease to be at the hour of prayer (Acts 3). The to accept their Messiah. They then Temple leadership was part of the decided, in Tennent’s view, to form a 1 machinery that had crucified Peter’s separate entity called “the church”. Messiah and Lord. There were severe This viewpoint seems to underlie his theological differences between Peter subsequent conclusion that church The break between and the Temple leadership. However, membership requires a break with one’s church and the the early Jesus movement maintained old identity in order to embrace a new a dual identity even in the face of identity as a Christian in the church. religious structures of those theological differences.9 Perhaps Tennent’s language is not the Jews was not as I am suggesting here that the bibli- clear. However, taking his writing at cal definition of “church” does not face value he seems to be suggesting clear-cut as some seem necessarily refer to a “bounded” or that the church began after Jewish “closed” set social grouping which followers of the Messiah realized that to assume. prevents a member of His Body, the their fellow Jews were not going to church, from also being a “member” 2 accept the Messiah on a large scale. of another social or even religious In fact I would argue that the early Jewish in the home meeting. There structure or expression. However, a church began to take life and expres- was a dual identity.6 clarification is needed lest I be misun- sion much earlier than Tennent seems derstood. On one side, I do see church to suggest and that its development as I would like to clarify here that I do as a closed set, for only those who are something separate from Judaism was not intend to suggest that this dual born from above and incorporated by not solely or even primarily a decision identity was anything like what some the Spirit in His Body are members made by the believers. people might mean when they accuse of the church! But as such, they are another person of living a double life. First, we see in Acts that “the church” not thereby excluded from living in I do not mean to communicate the emerged very early, and within the and among other social and religious idea that these two identities (Jewish religious expressions of the people structures as yeast in the dough. and follower of Jesus) were somehow of Israel and the members of “the unrelated or did not overlap. As I church” continued to attend Temple The Church 3 cseek to make clear in the preceding At this point let me offer a brief out- and synagogue as well as meeting in paragraph the two identities are more homes and in public places such as the line of my understanding of church. like two circles that overlap to a great Temple courts for gatherings designed The summary below is derived from degree (though not fully). apparently for believers in Jesus.4 In the following texts: Acts, Ephesians, fact, many denominational traditions So, to summarize my thinking up to 1 Corinthians, and the letters to look back to Pentecost as the “birth- this point, the break between church Timothy and Titus. None of what I day” of the church. and the religious structures of the will write is presumed to be new. I Jews was not as clear-cut as some will highlight points I see as pertinent Also, the separation of Jewish follow- seem to assume. And when that break to the question of C-5 movements. ers of the Messiah (the Way) from the did occur, it seems to have been pri- Temple and synagogue was not simply 1. The Church is the Body of Christ, marily due to issues of persecution.7 a decision based on the awareness that and the assembly of believers who have the rest of the Jewish population was This is not to say that theology did been saved by grace through faith. The not accepting the Messiah. The rise not play a part. However, the theolog- Church is therefore a creation of God of active persecution, excommunica- ical differences that certainly emerged in Christ through the Holy Spirit. It is International Journal of Frontier Missions here has hardly been any translation work done in very small languages and . there is not not likely T to be much more. Kevin Higgins 119 not a human organization or institution, cts 2 portrays the early members of the church although clearly forms and structures do factor in as tangible ways in which being church in separate gatherings for this community expresses itself visibly. No human being can “make” a church believers, and in the religious life of the Temple. or join the Church except by being born A opposed to the Gospel). I would call this biblical functions can take place as an again by the Spirit. Every believer is a dual identity, and I suggest in the next insider movement albeit with altered a member of the Church and as such, section of this article ways in which such a forms and vocabulary. is called to live out their membership dual identity can be held with integrity. in the Body of Christ, the Church, as I have said several times that I would a full time lifestyle in every venue of life.
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