okRves86 55 1 73 Reviews Book 4 Young-Gwanby Kim Overview Historical An Korea: in Reception Barth’s Karl Gleason Randall by Debate Salvation Lordship The 47 Nebeker L. Gary by Glory Future to 27 Present Transformation:From and Hermeneutics, Spirit, Holy The Kanagaraj J. Jey by Christ-Bound? or House-Bound John: in Women of Profiles The VanderveldeGeorge by Ecclesiology Evangelical of Challenge The Editorial The Praxis of Evangelical Ecclesiology Evangelical of Praxis The PA PERIODICALS TERNOSTER Contents Theme: 0144-8153(200301)27:1;1-Y

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TIFF Preview Laser Proof H VNEIA EIWO HOOYVLM 7N.1JNAY2003 1/JANUARY 27/No. THEOLOGY/VOLUME OF REVIEW EVANGELICAL THE January 2003 January 1 No. Vo TheologicalW Com THE PRAXIS O ORLD EVANG lume 27 lume

F EVANGELICAL ECCLESIOLOG ELICAL ALLIANCE m ission

Y Evangelical Review of Theology

EDITOR: DAVID PARKER

Volume 27 • Number 1 • January 2003

Articles and book reviews reflecting global evangelical theology for the purpose of discerning the obedience of faith

Published by PATERNOSTER PERIODICALS

for WORLD EVANGELICAL ALLIANCE Theological Commission ISSN: 0144-8153 Volume 27 No. 1 January 2003

Copyright © 2003 World Evangelical Alliance Theological Commission

Editor David Parker

Committee The Executive Committee of the WEA Theological Commission Dr Rolf Hille, Executive Chair

Editorial Policy The articles in the Evangelical Review of Theology reflect the opinions of the authors and reviewers and do not necessarily represent those of the Editor or the Publisher.

Manuscripts, reports and communications should be addressed to the Editor and sent to Dr David Parker, 17 Disraeli St, Indooroopilly, 4068, Qld, Australia

The Editors welcome recommendations of original or published articles or book reviews that relate to forthcoming issues for inclusion in the Review. Please send clear copies of details to the above address.

Email enquiries welcome: [email protected] Web site: www.worldevangelical.org/tcpubs.html#ert

Typeset by Profile, Culmdale, Rewe, Exeter, Devon EX5 4ES and Printed in Great Britain for Paternoster Periodicals, PO Box 300, Carlisle, Cumbria CA3 0QS by Polestar Wheatons Ltd., Exeter, Devon. 0144-8153 ERT (2002) 26:4, 3 Editorial

In this issue, we are pleased to pres- Christocentric and transformational ent the final paper from the 2001 terms, the Spirit’s role in hermeneu- WEA Theological Commission Con- tics must be understood similarly. If sultation in Kuala Lumpur, Malaysia, this dynamic relationship between in which George Vandervelde of interpretation and the transforming Canada writes on ecclesiology. He work of the Holy Spirit were applied refers explicitly to the ‘distinctive and generally, then disputes like the late fruitful contribution’ evangelicals 1980s ‘Lordship controversy’ might could make if they dealt with their have been avoided. In a tribute to Bill traditional difficulties in this area. He Bright, Randall Gleason (Campus offers as a starting point ‘an ecclesi- Crusade, Phillipines) argues that ology shaped by the drama of the tri- Bright’s well known booklet on the une God’s gracious desire to live Spirit filled life‚ presents a biblically among the new community of men balanced view that does not blur the and women created in his image’ and distinction between faith and obedi- one which is characterized by mis- ence or suggest that a commitment sional, communal, relational and to Christ’s saving work apart from a Trinitarian concerns. willingness to obey is sufficient. As Vandervelde indicates, our An illustration of the way these ecclesiology has often followed themes can come together in a stereotyped lines. However, the rather different context is provided study by Jey J. Kanagaraj of India of by Young-Gwan Kim who, writing the profile of four women in the about the history of Barthian theolo- Johannine writings should help to gy in South Korea since the 1930s, offset that problem. Here women concludes: ‘Barth’s Christocentric have a leadership role, being por- doctrine of the Church as the Chris- trayed as paradigms of faith, loyalty, tian community still commands missionary work, bhakti (loving attention. His perspective on the nature and mission of the church is devotion) to Jesus, service to human- particularly significant for the con- ity, proclamation and pastoral care, temporary ecclesiological situation which is highly significant in a patri- in Korea.’ Furthermore, Kim notes, archal world. the theological contributions of Perhaps what is needed to bring in Barth’s followers are marked by ‘a a new ecclesiological praxis is the theological passion for the primacy subject of our next article – a of God, of Jesus Christ, and of the hermeneutic that allows the text to Holy Spirit.’ ‘transform the interpreter into the image of Christ.’ Gary L. Nebeker of David Parker, Editor the United States argues that because truth can be understood in ERT (2003) 27:1, 4–26 0144-8153 The Challenge of Evangelical Ecclesiology George Vandervelde

Keywords: Revivalism, individualism, mission, ecumenism, parachurch, incarnation, community, divinity, trinity, divine image

I. The Need for an Evangelical maintains that ‘as a movement evan- Ecclesiology gelicalism has never developed or In evangelical theology, ecclesiology worked from a thoroughgoing eccle- has until recently remained an under siology’, and thus ‘lacks a full-orbed 2 developed topic. As Donald Bloesch ecclesiological base’. Timothy observed a quarter of a century ago, George comes to a similar, though ‘the doctrines of the church and the more sanguine, conclusion: ‘As a theological movement, evangelical- sacraments are conspicuously lack- ism has been slow to develop a dis- ing in much contemporary evangeli- tinctive ecclesiology ….’3 cal writing’.1 Commenting on the Various reasons for this evangelical same issue twenty-five years later, deficit may be suggested. First, evan- Stanley Grenz devotes an entire sec- gelicalism is primarily a practically tion of his recent book Renewing oriented movement. Some speak of the Center to ‘The “Problem” of the pragmatic bent of evangelical- Ecclesiology in Evangelicalism’. He ism4. Its main focus has been and

Dr George Vandervelde, Th.D. (Free Univer- 1 Donald Bloesch, The Evangelical Renaissance sity of Amsterdam) is convenor of the World (Grand Rapids: Eerdmans, 1973), p. 41. Evangelical Alliance Task Force on Ecumeni- 2 Stanley Grenz, Renewing the Center: Evan- cal issues. He teaches systematic theology at gelical Theology in a Post-Theological Era (Grand the Institute for Christian Studies, Toronto, Rapids: Baker, 2000), p. 288. Later, under the par- Canada where he specializes in soteriology, adoxical heading ‘The Shaping of Evangelicalism’s pneumatology and ecclesiology. He is the (Non)Ecclesiology’, he speaks of ‘evangelicalism’s author of Original Sin: Two Major Trends in inattention to the church …’ (p. 290; cf. p. 293). Contemporary Roman Catholic Reinterpre- 3 Timothy George, ‘Towards an Evangelical The- tation and has published articles on Karl Rah- ology,’ in Thomas Rausch, Catholics and Evangel- ner, Edward Schillebeeckx, native spirituality, icals: Do They Share a Common Future? (Downers Evangelical-Roman Catholic issues, and on Grove: InterVarsity, 2000), p. 123. the nature, mission and unity of the church. 4 Robert E. Webber maintains that evangelical This paper is a modified version of one pre- pragmatism results in an ‘a-theological view of the sented to the WEA Theological Commission church’. Ancient-Future Faith: Rethinking Evan- Consultation on Ecclesiology held 1-4 May gelicalism for a Postmodern World (Grand Rapids: 2001 in Kuala Lumpur, Malaysia. Baker, 1999), pp. 75-76. THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 5 continues to be mission. Donald Car- thing that characterizes evangelical- son describes the prevalent evangel- ism.7 Coining a term for this charac- ical attitude as follows, ‘We are too teristic, he speaks of the ‘para- busy winning people to Christ to churchicity’ of evangelicalism. He engage in something which seems affirms R. Albert Mohler’s statement too much like navel gazing.’ Church that ‘the momentum and defining planting trumps church-thinking, characteristic of the movement came ‘ecclesio-logy’. from parachurch institutions which Yet, the emphasis on mission does shaped evangelical consciousness’.8 not adequately explain the low pro- ‘The evangelical ethos’, says Grenz, file of ecclesiology. After all, evan- ‘is embodied in a variety of organiza- gelicalism’s practical penchant has tions and “ministries” that exist not led to a lack of attention to theo- alongside of the ecclesiastical struc- logical reflection in general. As Tim- tures within which evangelicals hold othy George points out, other membership.’9 For many, the themes crowd out ecclesiology. He involvement in organizations along- mentions ‘biblical revelation, reli- side the church shapes their identity, gious epistemology and apologet- or at least directs their activity, far ics’.5 In addition to evangelicalism’s more than belonging to a church. practical bent and its privileging of Another reason for the lack of an other areas of theology, Timothy evangelical ecclesiology relates George mentions a third reason for directly to the different places in the low priority given to ecclesiology, which evangelicals find themselves. namely, the ‘fissiparous’ nature of Many belong, of course, to churches evangelicalism, with its ‘bewildering that would identify themselves as diversity made up of congregations, evangelical. Even though the devel- denominations, and parachurch opment of an ecclesiology by theolo- movements ….’ This highly variegat- gians within this tradition may not be ed landscape prompts Timothy a high priority, it is at least an option. George to ask: ‘Amidst such variety Elaborating a distinctly evangelical is it even possible to describe one sin- theology is far more difficult for gle, or even central, evangelical evangelical groupings within estab- ecclesiology?’6 lished churches, such as the large Stanley Grenz elaborates consider- groups of evangelicals within the ably on one aspect of the variety that Anglican communion. For evangeli- George mentions only in passing, cals to remain within these churches namely, the parachurch phenome- is to recognize, with various reserva- non. Grenz considers this phenome- tions, the validity of the ecclesiology non to be not merely one among sev- of the established church. Converse- eral distinctive elements but as some- ly, the development of a distinct

7 Renewing the Center, pp. 289f. 5 Ibid., p. 123. 8 Ibid. 6 Ibid., p. 124. 9 Ibid. 6 GEORGE VANDERVELDE ecclesiology appears as a rationale field, looking into heaven, launches for secession.10 into an illuminating conversation: The under-development of ecclesi- Father Abraham, whom have you in ology in evangelicalism is also a lega- heaven? Any Episcopalians? No! cy of revivalism. Against a nominal Any Presbyterians? No! Christianity, i.e., church member- Any Independents or Methodists? No, no! ship without a clear commitment to Whom have you there? Christ, evangelicalism stressed the We don’t know those names here. All need for personal rebirth, conver- who are here are Christians.13 sion, commitment. Church member- One might call this heavenly vision ship, in fact, could foster false secu- an eschatological prolepsis that rela- rity, obviating any need for an expe- tivizes all institutions that we call rientially devout and holy life. As church and thus supersedes—and Grenz puts it, ‘The personal experi- even preempts—all humanly devised ence of the new birth became the ecclesiologies. Such transcendence sine qua non of authentic Christiani- also serves to highlight another rea- ty, a move that occasioned the devel- son for marginalization of ecclesiolo- opment of a benign neglect of the gy, namely, the emphasis on the church, if not a certain anti-church invisible church. The heart of the bias, among many evangelicals.’11 He relates the case of a number of Christian faith was seen to transcend people in Norwich, Connecticut, all institutions and to lie precisely in who had been transformed in the that invisible, yet very real, spiritual evangelical awakening in 1745. fellowship across denominational 14 These ‘New Lights,’ as they were boundaries. called, proposed that to qualify for Finally, one must point to individu- membership in the local church each alism as a major retarding factor in person be required to testify to their developing a coherent evangelical experience of conversion. When the ecclesiology. Robert Webber argues church rejected this proposal, the that the emphasis on individualism New Lights began to meet separate- within evangelicalism has led to an ly and later established their own ‘a-historical view of the church’. He church.12 explains, ‘It devalues the corporate The emphasis on personal experi- life of the church. This neglect of the ence as the criterion of authentic whole body of Christ for what has faith tended to propel revivalism been called “freelance” Christianity beyond all denominational labels. In is a dangerous rejection of the body one of his sermons, George Whit- in which Christ dwells.’15 In view of

10 Regarding the struggles over these opposing 13 Ibid., p. 293 viewpoints, see Ian Randall and David Hilborn, One 14 The National Association of Evangelicals Body in Christ: The History and Significance of (U.S.A.), e.g., declares in its Statement of Faith: ‘We the Evangelical Alliance (Carlisle, U.K.: Paternos- believe in the spiritual unity of believers in our Lord ter Press, 2001), pp. 246-257. Jesus Christ.’ On the issue of unity among evangeli- 11 Renewing the Center, p. 291. cals, see One Body in Christ, esp., pp. 232-257. 12 Ibid., p. 292. 15 Webber, Ancient-Future Faith, p. 76. THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 7 this ecclesiological deficit, the Theo- the purpose of God to call out a peo- logical Commission of the World ple for himself and to send this peo- Evangelical Fellowship, at its meet- ple into the world as his servants.17 ing in London in 1996, made point- Article six further elaborates the piv- ed proposals regarding ecclesiology. otal role of the church when it It recommends that the WEF ‘under- affirms that the church stands ‘at the take an intensive study … to investi- very center of God’s cosmic purpos- gate what implications the soterio- es’.18 logical aspects of the WEF Basis of Evangelical theological confer- Faith have for an evangelical under- ences as well as books of essays have standing of the church’; ‘to consider been devoted to ecclesiological revising the WEF Basis of Faith to themes. Two volumes, originating in produce a clearer statement on the theological consultations, were edit- church’; and ‘to describe carefully ed by Donald Carson, Biblical Inter- the relation between church and pretation and the Church in kingdom’. That is not all. A separate 1984,19 and three years later, The recommendation calls on the WEF to Church, the Bible and the World.20 institute a commission on evangeli- Two years later, The Church: God’s cal ecclesiology to implement these Agent for Change, edited by Bruce recommendations.16 While these Nicholls was published.21 Moreover, recommendations reveal a determi- in the past few years several biblical- nation to overcome the ecclesiologi- theological monographs have cal deficit, the failure to act on these appeared. Edmund P. Clowney’s proposals by the subsequent WEF The Church22 and Everett Fergu- General Assembly appears to indi- son’s The Church of Christ: A Bib- cate ecclesiology’s continuing low lical Ecclesiology for Today23 priority. deserve mention. Works by other evangelical authors II. The Development of venture towards a more systematic Evangelical Ecclesiology treatment of ecclesiology. The first is Stanley Grenz’s Theology for the A. Ecclesiological Surge If evangelical ecclesiology has suf- 17 The Lausanne Covenant and subsequent Lau- fered benign neglect in the past, it sanne statements may be found in John Stott, Mak- currently enjoys increasing attention. ing Christ Known: Historic Mission Documents Although the Lausanne Covenant, from the Lausanne Movement, 1974-1989 (Grand Rapids: Eerdmans, 1996). for example, does not deal at any 18 Ibid., p. 28. length with the church, it does under- 19 D.A. Carson, Biblical Interpretation and the Church: Text and Context (Exeter: Paternoster, score its importance. In the first arti- 1984). cle Lausanne highlights the centrali- 20 D. A. Carson, The Church in the Bible and ty of the church. It affirms that it is the World: An International Study (Grand Rapids: Baker, 1987). 21 Bruce J. Nicholls, The Church: God’s Agent for Change. Exeter: Paternoster, 1986. 16 Evangelical Review of Theology 21 (1997), 22 Downer’s Grove: InterVarsity, 1995. pp. 21-22. 23 Grand Rapids: Eerdmans, 1996. 8 GEORGE VANDERVELDE

Community of God.24 Although this on the nature and purpose of the book is a complete systematic theol- church hurts the very mission in ogy, ecclesiology obtains a rather which one is engaged. As the Lau- high profile. As the title indicates, sanne statement indicates, one cen- theology is conceived as arising from tral aspect of mission is the creation and directed to the church—it is ‘the- of a new community and the call to ology for the community of God’. join that new community. To treat Moreover, even in the section on cre- the issue of the nature and purpose ation, Grenz treats human beings in of that community as merely a by- terms of community, as is evident in product of mission that needs no fur- the title of chapter six: ‘Our Nature ther theological reflection is to short- as persons destined for community’. change that community. Such cava- Similarly, in dealing with the fall, he lier treatment of ecclesiology leads to focuses on its communal dimension. an uncritical importation, imposi- The chapter is titled ‘Sin: The tion, or perpetuation of alien struc- Destruction of Human Community’. tures and customs on the new com- Finally, as to ecclesiology proper, munity. Furthermore, just as one Grenz devotes no fewer than four needs reflection on the nature of the chapters to the doctrine of the ‘salvation’ one preaches, so too one church. One other notable example needs critical reflection on the nature of evangelical work in ecclesiology is of the community that results. As the monograph After Our Likeness: Timothy George points out, loosed The Church as the Image of the from any theological moorings, Trinity,25 by Miroslav Volf, formerly many evangelical churches appear a professor at Fuller Theological to be ‘more concerned with individu- Seminary, now at Yale Divinity alistic therapeutic spirituality than School. As even this furtive glance in with churchly Christianity’.26 This the theological kitchen indicates, reductionist soteriology leads to an ecclesiology has moved to the front equally reductionist understanding of burner of many an evangelical stove. the church. Browsing through the books found on the shelves of Chris- B. Why Now? tian bookstores, Barbara Brown Before we consider some of the lin- Zinkmund comes upon chapter titles eaments of an evangelical ecclesiolo- such as, ‘The Church as a Helpful gy, a few comments are in order Service Organization,’ ‘The Church about the reason for the increased as an Insurance Policy,’ ‘The Church interest in this topic. One factor is Serves My Special Interests,’ ‘The the realization that to concentrate on Church Rescues Me in Times of Cri- mission at the expense of reflection sis’.27

24 Stanley J. Grenz, Theology for the Commu- nity of God (Grand Rapids: Eerdmans, 1994). 26 George, ‘Toward’, p. 124. 25 Miroslav Volf, After Our Likeness: The 27 Barbara Brown Zinkmund, Discovering the Church as the Image of the Trinity (Grand Rapids: Church (Philadelphia: Westminster, 1983); cited by Eerdmans, 1998). George, ‘Toward’, p. 124. THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 9

Fortunately this smorgasbord of sions of the consultation, held in nauseous ecclesial dishes is not at all 1999 and 200130. A similar process representative of the evangelical appears to be evident in the much work in ecclesiology that already older Pentecostal-Roman Catholic exists.28 Nevertheless, it does Dialogue. This encounter began 25 demonstrate the continued need for years ago by concentrating on topics developing and presenting an eccle- such as the Holy Spirit’s role in siology more deeply rooted in the Christian initiation, the Spirit and the gospel of Jesus Christ. Some years Church, and the Spirit’s role in ago, Marty-Lloyd Jones put the mat- prayer and worship. By the 1980s ter starkly: ‘ … the failure to be clear these discussions were devoted to about the doctrine of the church is the meaning of koinonia and its one of the greatest hindrances to implication for mission, evangel- evangelism at this present time.’ He ism—and proselytism.31 even calls such ecclesiological mal- A third reason for the increased nourishment ‘the greatest hindrance prominence of evangelical ecclesiol- to revival’.29 ogy must be attributed to the enor- A second reason for the increased mous impact of Lesslie Newbigin. attention to ecclesiology within the During the past two decades, the evangelical world is its increasing writings of the great missionary pas- contact with other traditions. This tor and theologian, spawned net- ecumenical impetus may be illustrat- works both in Britain and North ed by the international consultation America devoted to the relation of between the WEF and the Roman gospel and culture. Those involved in Catholic Church. Its first consulta- this project did not concentrate sim- tion in 1993 dealt with the key top- ply on the mission of the church, but ics that are in contention between began to examine the nature and Evangelicals and Roman Catholics: shape of the missional church. The on the one hand, the authority of missionary ecclesiology that Newbi- Scripture and the role of tradition, gin fostered in the cities and towns of and on the other, the meaning and India and which, upon his return to weight of justification by faith. Dur- ing this consultation, two topics came to the fore, namely, the rela- tion of divergent understandings of 30 The papers of the 1993 consultation on Jus- the church and the nature and prac- tification, Scripture, and Tradition were published in tice of mission. This became the top- Evangelical Review of Theology 21 (1997), pp. ic, not only of the next consultation, 101-153; the papers of the 1997 consultation on the Nature and Mission of the Church were pub- held in 1997, but of subsequent ses- lished in ERT 23 (1999), pp. 6-91, as well as in One in Christ 35 (1999) pp. 11-92. The results of the 2001and 2002 consultations on Evangelization, Proselytism, and Religious Freedom are in process. 31 See Growth in Agreement II: Reports and 28 As George points out, ibid. Agreed Statements of Ecumenical Conversations 29 D. Martyn Lloyd-Jones, Unity in Truth on a World Level, 1982-1998, eds. Jeffrey Gros, et (Durham: Evangelical Press, 1991), pp. 46-47. al. (Grand Rapids: Eerdmans, 2000), 713-752. 10 GEORGE VANDERVELDE

Britain, he espoused in the West32 der of this paper to elaborate briefly reverberates in the titles of the publi- a central biblical theme as a founda- cations by authors associated with tion for an evangelical ecclesiology the Gospel and Our Culture Net- and present some of its key features. work, as it is known in North Amer- A. The Church as God’s ica: The Church between Gospel Provisional Home and Culture: The Emerging Mis- 33 The church comes to be as a result of sion in North America; Missional the triune God’s plan to dwell with, Church: A Vision for the Sending among, and in the community of 34 of the Church in North America; those created as his icons. Accord- The Continuing Conversion of the ingly, ecclesiology is the theological 35 Church, and The Essence of the reflection on the mystery of God’s Church: A Community Created by desire to be intimately among us. the Spirit.36 In a similar vein, the More specifically, ecclesiology is the recent WEF global Consultation on systematic reflection on the shape Evangelical Missiology, held in Brazil which this dwelling of God takes in in 1999, further underscores the the community of Christ that jour- need to elaborate ecclesiology within neys between Pentecost and parou- a missionary dynamic. After alluding sia. to the Lausanne affirmation men- From the outset of God’s redeem- tioned above, the third commitment ing action described in the Penta- of the Iguassu Affirmation states, teuch to the vision of its consumma- ‘We commit ourselves to strengthen tion found in the book of Revelation, our ecclesiology in mission ….’37 the Creator of this vast universe appears to be determined to dwell on III. The Challenge of an a minuscule. God seems not to be Evangelical Ecclesiology embarrassed about starting out this journey by setting up camp among a Building on the ecclesiological work rag-tag band of ex-slaves: that is beginning to develop in evan- I will consecrate the tent of meeting and gelical theology, I wish in the remain- the altar; Aaron also and his sons I will consecrate, to serve me as priests. I will dwell among the Israelites, and I 32 For a fine treatment of Newbigin’s ecclesiolo- will be their God. gy, see Michael W. Goheen, ‘As the Father Has And they shall know that I am the Lord Sent ME, I Am Sending You’: J.E. Leslie Newbi- gin’s Missionary Ecclesiology, (Zoetermeer: their God, Boekencentrum, 2001). who brought them out of the land of 33 George R. Hunsberger and Craig Van Gelder, Egypt that I might dwell among them; eds., (Grand Rapids: Eerdmans, 1996) I am the Lord their God (Ex. 29:34-36). 34 Darrell L. Guder, ed., (Grand Rapids: Eerd- mans, 1998). And God promises not to quit until 35 Darrell L. Guder, (Grand Rapids: Eerdmans, his home spans the globe. 2000). 36 Craig Van Gelder, (Grand Rapids, 2000). See, the home of God is with his human 37‘Iguassu Affirmation,’ International Review of creatures. Mission 89 (2000) pp. 242-247; Evangelical He will dwell with them as their God; Review of Theology 24 (2000), pp. 200-206. they will be his people, THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 11

and God himself will be with them … I ‘dwelling place’, it is used almost will be their God and they will be my exclusively for God’s domicile. children (Rev. 20). One is sorely tempted to relegate Somewhere between the first the notion that God dwells in a spe- glimpse of God enjoying a garden cific place to the realm of primitive, walk with his special creatures in the antiquated beliefs. That God would cool of the day to the vista of God live in a tabernacle the size of a fold- setting up permanent camp with up version of a small bungalow sug- them, the triune God’s new commu- gests the idea of ‘God-in-a-box’. God nity of women and men comes into seems to be brought down to the lev- being. el of one of the many localized The centrality of the church in deities. It is obvious, however, that in God’s redemptive plan, which the the Old Testament the God who Lausanne Covenant confesses, dwells in a confined space is none becomes clear especially when one other than the Creator and Lord of considers the church as the privi- the universe. In fact, precisely the leged dwelling place of God. The identity of this God as Creator and central covenant promise that Lord of the cosmos underscores the resounds through the older and new- grace of his wondrous dwelling in a er Testaments is this: ‘I will be your specific space. Even when the mod- God and you shall be my people’ (Ex. est tabernacle is replaced by a mag- 6:7; Lev. 26:12; Jer. 30:22; Ez. 34: nificent temple, the conviction con- 30-31; 36:28; I Peter 2:9-10. Cf. cerning the uncontainability of God Ps. 50:7; Is. 40:1; Jer. 7:23; 11:4; is very much alive.38 Ez. 34:31; 36:28). Moreover, God is The characterization of the church determined not simply to ‘have’ a as the dwelling of the triune God can people, a situation in which God refer, strictly speaking, only to the could remain at some remove. people of God A.D. The ekklesia, Rather, the covenanting One desires though existing among the older to be God to a people in such a way people of God, in its newness as as to dwell with, among, and in body of Christ, is the creation of the them. It is striking that this motif Holy Spirit. At the same time, the almost always relates to a communi- pneuma which shapes ecclesiology ty. Accordingly, the language of God’s occupying an earthly home is none other than the Spirit of coincides with the story of the for- Christ. When the Spirit creates the mation of a special people. God’s new community the community that setting up house among his people comes into being is the body of finds its concrete focal point in the Christ. The Spirit shapes the body in edifice called the tabernacle. The the image of Christ. highly detailed description of the A striking correlation exists structure and function of the taber- between the incarnation and the nacle reflects its importance as the church. John’s prologue points to central dwelling place of God. Even though the term means simply 38 See I Kings 8:23, 27. 12 GEORGE VANDERVELDE testifies to the fact that the Word who manifest. But, rather than pointing became flesh ‘lived’ or ‘dwelt’ among back to Christ as the one who has us—literally pitched his tent among opened heaven, as the letter does so us.39 Yet, in this lowly animal-skin emphatically in its opening para- covered dwelling, the glory of the graph, John points equally emphati- Father—that is his palpable pres- cally to the fledgling community of ence—is to be seen, a glory suffused Christ-followers as the locus of God’s with grace and truth, i.e., permeated revealing presence. Preserving the by the character of God. Then John word order of the original text makes drives home the exclusivity of this the startling ‘transfer’ unmistakably presence in Jesus: ‘No one has ever clear: ‘God, no one has ever seen— seen God. It is God the only Son, [but] if we love one another God who is close to the Father’s heart, dwells in us and his love is complet- who has made him known.’ Literally ed in us’ (1 John 4:12). If we had rendered, John affirms that the Son only the statement in the prologue of has ‘exegeted’ God. In his flesh-and- the fourth Gospel extolling Christ as blood tenting, the Son spells out the the exclusive God-revealer and God- character and intentions of God. embodier, we would probably resist The negation (‘no one has seen extending this God-revealing and God’) combined with the affirmation God-embodying role. Yet the parallel (‘the only Son has made him known’) stands: clearly attributes to Christ an exclu- No one has ever seen God—the only sive revelatory role. If you want to begotten is the face and presence of God. know God, look no further, look No one has ever seen God—the community that dwells in his love is the nowhere else. In view of this singular face of God. role of Jesus, one would think that, In the path of that bold parallel after this earthly domicile is broken between God’s dwelling in Jesus and up, the apostles would point to this in his community the church privileged exegete of the Father as appears. the sole presence of God in human form. Yet, astoundingly, what seems to be excluded in the prologue of B. Lineaments of an John is thrown wide open in the first Evangelical Ecclesiology epistle of John. Again we hear the 1. Missional same emphatic negation, ‘No one An ecclesiology of God’s dwelling has ever seen God.’ And, again, this with and in the Christ-community is negative statement does not serve to intrinsically missional. Stretching out announce a closed, but an open his wounded hands in blessing and heaven. John trains the spotlight on bestowing his peace on a motley the locus where God is disclosed, band of followers, Jesus by his Spirit the realm where God is to become turns them into bold missionary pro- claimers. The dispirited become the

39 The same term for dwelling is used twice in the en-Spirited. As the Father has sent passage from the book of Revelation quoted above. me so I send you. No one has seen THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 13

God—the only begotten, he has whole world lies in the power of the made him known. No one has seen evil one’ (1 John 5:19; cf. 2:15-17). God—but if you love one another, Given this bleak description and the God stays among you and his love stark antithesis between the Father gets to where it needs to get. The tri- and the World, one would hardly une God doesn’t settle into a vaca- expect to find the world and Christ tion cottage, let alone a retirement conjoined by a possessive preposi- home. The God who moves in tion. Yet, the epistle affirms that the among his people continues to be on Father sent the Son not only into the the move, ever outward, ever world, but as Saviour of the world onward. The church is indeed a gath- (4:9,14). While the epistle focuses ered community but it is that only as on the small congregation, its mis- a gathering movement. sional scope embraces the world. As in most of the New Testament, The intrinsic link between church the first letter of John does not and mission and thus between eccle- enjoin mission as a task. Rather, the siology and missiology is critical for missional dynamic is assumed to be evangelical theology. A dwelling-of- intrinsic to the nature of the new God ecclesiology would help over- community.40 That is evident in the come the tendency within evangeli- astounding and unexpected vistas calism to play off mission against that this brief epistle opens. Assuring ecclesiology. It is easy to be comfort- the readers, for example, that able about such polarization. After Christ’s sacrifice is wholly sufficient all, majoring in mission falls in lock- for the forgiveness of the sins of this step with the Great Commission. fledgling community would have Nevertheless, to accept passion for been quite adequate. But the author mission and concern about the of this letter is strangely impelled to church as an inescapable dilemma is make assertions that leap far over to de-nature both mission and the heads of the small assembly: ‘He church. is the atoning sacrifice for our sins, Understanding mission as an inte- and not for ours only but also for gral dimension of the church—con- the sins of the whole world’ (1 John ceived as the provisional dwelling 2:2). What propels the epistle to place of God—challenges us to a vault far beyond the needs of his deepened reflection on both mission hearers is the intrinsic dynamic of the and church. The missional question message. This letter opens a vista cannot be reduced to strategies for equally vast and startling when winning a maximum number of con- speaking of salvation. The epistle verts. While conversion is the heart most commonly describes the world of mission, that heart is to be shaped in sweepingly negative terms. ‘The by the heart of the God who wishes to dwell among his creatures. This divine desire forces us to ask the 40 See Lesslie Newbigin, on ‘The Logic of Mis- sion’, in The Gospel in a Pluralist Society (Grand question: what kind of conversion Rapids: Eerdmans, 1989), pp. 116-127. renders the earth a place fit for God’s 14 GEORGE VANDERVELDE dwelling? What form of conver- ciliation mission is exemplified, sion—conversion from what to embodied, and channeled through a what—constitutes a welcome to reconciled people, a community. God’s moving into our neighbour- For Paul, the summing up of all hood? What do we know about things in Christ is showcased in and God’s habits, God’s likes and dis- by the very make-up of the church. likes, God’s predilections that would The mystery of cosmic reconcilia- govern the task of home-shaping? tion, the reconciliation of all things in For an initial answer to such ques- Christ finds its visible, empirical tions, we need not go far afield. The proof, in the reality of Jews and Gen- Bible is full of testimonies regarding tiles sitting side-by-side as part of one God’s passion. For our purposes, the community.41 The church comes poignant statement in Jeremiah 9 into being by virtue of God’s mission will suffice: ‘Let those who boast but, since that mission entails the boast in this, that they understand homecoming of God, the church is and know me, that I am the Lord; I to embody the new reality of the act with steadfast love, justice, and Father’s presence in Christ by the righteousness in the earth’ (v. 24). Holy Spirit. The conversion for which mission The showcase role of the church, aims, then, is immediately related to therefore, fundamentally challenges God’s delight declared here. The any privileging of ‘effectiveness’ as conversion that marks mission is criterion of mission, without regard therefore as broad and deep as the to ecclesiological questions. Insisting character and desire of the God on the integral relation of mission whose home-coming the church and church calls into question, for exemplifies and serves. example, the primacy that tends to The church, therefore, cannot be be accorded to the so called ‘homo- treated as merely an organization geneous unit principle’. It may well that fosters mission—an agency for be true that churches grow most recruiting recruiters. Such treatment readily along lines of natural, profes- represents a functional reduction, so sional, ethnic, or social affinity. No that the church is defined purely by matter how effective such growth what it does; it becomes simply a strategy may be, however, if it fosters and sanctions a relatively homoge- means to an end. But the church is neous congregation, it is out of touch itself an ‘end’, a provisional end, but with the breadth of God’s mission of an end nonetheless. The church is reconciliation. One needs to be open constituted in its communion with to the possibility that a numerically the living, triune God. The church is effective mission is anti-normative to demonstrate, not simply by its because of the inadequate ecclesiol- doing, but in its very being, what ogy from which it proceeds and to God is all about—God’s character— and what God is about in our 41 Interestingly, in a somewhat different context, world—God’s mission. As the con- Volf too links the struggle against individualism with tinuation of God’s mission of recon- the missiological question (After Our Likeness, 11). THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 15 which it leads. call for the continual reform of the At the same time, the evangelical church.43 passion for mission, when brought 2. Communal: The Corporate Foun- into critical dialogue with traditions dation of the Personal that give pride of place to ecclesiolo- 42 To stress the communal dimension gy, can serve as a salutary antidote of ecclesiology seems tantamount to to the danger of an introverted eccle- stressing the physical dimension of a siocentrism. There is a proper, bibli- rock. Yet, the evangelical emphasis cal relativization of ecclesiology that on and interpretation of the experi- occurs, not at the expense of the ence of conversion or being born- church, but for the sake of the again tends to foster a strongly indi- church. It protests a preoccupation vidualistic approach that hampers with the church—its essential struc- the full appreciation of the commu- tures, the validity of its ordained min- nal dimension of the church.44 Eccle- istry and of its sacraments—that sial community tends to be thought leaves mission as a topic of subse- quent and subordinate concern. The of as a loose ‘fellowship’, an aggre- evangelical relativization of ecclesiol- gate of like-minded individuals. The ogy, rightly handled, can serve as a Lausanne Covenant confesses the harmful effect of ‘sinful individual- ism’.45 Commenting on this docu- 42 In developing a missional ecclesiology, evan- gelical theologians need to take up the challenge of ment two decades later, John Stott, engaging directly with other traditions, particularly its principal author, again rues ‘our Roman Catholicism. The Second Vatican’s Consti- evangelical tendency to individual- tution on the Church in the Modern World (Walter 46 M. Abbott, ed., The Documents of Vatican II. New ism’. York: Corpus Books, 1966, pp. 199-308) as well as Pope Paul VI apostolic exhortation Evangelii Nun- tiandi (Washington, D.C.: United States Catholic 43 See Richard Mouw, ibid., p. 133. Conference, 1975) deserve evangelical engage- 44 The individualistic tendency is not simply a ment. The controversial document Dominus Jesus theological conclusion from the experience of salva- (Origins 30 [2000]: pp. 209-224) is especially rele- tion. Especially in North America, the catalyst for an vant to the evangelical task. The link that this docu- individualist approach to salvation is the individual- ment lays between claims regarding Christ as the ism that is rampant in society. In his study of the rela- sole Redeemer and assertions about the highly priv- tion of individualism and social ethics in evangelical- ileged role of the Roman Catholic Church presents ism, Dennis P. Hollinger, concludes that individual- a peculiar challenge to evangelical theology. In a very ism represents an accommodation to North Ameri- different way, a recent ecumenical document can culture. The subtitle of his book indicates the deserves close attention. Issuing from the ecclesiolo- gravity of such individualism, calling it an ‘Evangeli- gy study of the World Council of Churches’ Faith and cal Syncretism’. (Dennis P. Hollinger, Individualism Order Commission, the publication The Nature and and Social Ethics: An Evangelical Syncretism; Purpose of the Church seeks to expound the inte- Lanham, NY: University Press of America, 1983). gral relation between church and mission, setting Hollinger does suggest that the ‘seeds of modern forth ecumenical agreements and disagreements on individualism’ (p. 222) lie in the Reformation: ‘ … it this topic (The Nature and Purpose of the Church: is clear that Reformation theology, with its potential A Stage on the Way to a Common Statement. for individualistic interpretation and application, is Geneva: WCC, 1998; the suggestion that the title be one contributing factor to mainstream Evangelical- changed to ‘The Nature and Mission of the Church’ ism’s rendezvous with individualism’ (p. 223). At the is under active consideration). Even if evangelical same time such ‘seed’ or ‘potential’ can lead a life of theologians were to disagree with much of the doc- its own only by virtue of evangelicalism’s ‘selective ument, their response to this document could open inattention to the corporate dimensions of the Refor- up new perspectives on the integral relation between mation theology …’ (p. 223). mission and church. 45 The Lausanne Covenant, par 7. 16 GEORGE VANDERVELDE

At stake in the penchant towards to develop a better account of the individualism is not merely a socio- communal dimension of the Christ- logical defect, however. Such individ- ian faith. Prime among these is the ualism flies in the face of the biblical work by Miroslav Volf. In the preface notion of community. While each to his ecclesiological study, he states person, as a unique creation of God, the purpose of his book as the is irreplaceable and singularly attempt to overcome the individual- esteemed by God, each is a unique istic malady: ‘The purpose of the person-in-community. Community book is to counter the tendencies is the matrix of person. It is striking, towards individualism in Protestant for example, that when Paul reminds ecclesiology.’ He seeks to demon- Christians, ‘you’ are the temple of strate and undergird this communal the Holy Spirit, the ‘you’ is always in dimension by appealing both to soci- the plural, while ‘temple’ is in the sin- ological and theological, and more gular.47 Similarly, Peter speaks of specifically, trinitarian considera- Christians as living stones that are tions.49 being built into a single spiritual The difficulty of disentangling house.48 Focusing on ecclesiology as evangelical ecclesiology from individ- reflection on God’s dwelling ‘place’ ualistic thought forms is evident in acts as a safeguard against any the work of Stanley Grenz. He clear- attempt to lock God up in the cubi- ly intends to give the corporate cles of individual human hearts, or of dimension its rightful place,50 Yet, in any notion of the church as the con- developing the notion of covenant, catenation of such cells—a honey- the ‘individual’ believer often comb ecclesiology. With infinite love appears to be primary and the com- for each unique creature, God munity derivative. The covenant, delights to live among us. Yet, God— which is primarily ‘vertical’ is said to Father, Son, and Holy Spirit—is not ‘stand at the foundation of the infinitely divisible, distributed among church’ as a corporate reality.51 At a host of single occupancy dwellings. Considerable efforts are currently 49 Miroslav Volf, After Our Likeness, pp. 4-5, expended by evangelical theologians 159-214. 50 See,e.g., the title of the ecclesiological chap- ter, ‘The Church—The Eschatological Covenant 46 John Stott, ‘Twenty Years After Lausanne: Comunnity’, as well as many of the headings in this Some Personal Reflections’, International Bulletin chapter; Theology for the Community of God, pp. of Missionary Research 19 (1995) pp. 50-55; cita- 463-485. tion p. 53. Here he couples ‘individualism’ with 51 While wishing to affirm a ‘reciprocal relation- ‘empire building’ which he sees displayed in ‘a most ship between the individual believer and the corpo- unseemly scramble of Western missionary organiza- rate fellowship’, this reciprocity seems to break tions’ into the countries formerly under communist down. The ‘individual’ gains ascendancy, interest- rule. ingly, through Grenz’s notion of covenant. The 47 See 1 Cor. 3:16, 17; 6:19; 2 Cor. 6:16 (‘we’). church, he states, ‘is formed through the coming See also Eph. 2:19-22. together of those who have entered into covenant 48 1 Peter 2:5; subsequently amplified by a pro- with God in Christ and thus with each other’. The liferation of communal terminology for the new other side of the reciprocal relation is described in community: chosen race, royal priesthood, holy terms of ‘fostering’ the faith of those who join this nation, God’s own people (vv. 9-10). fellowship (ibid., p. 480). THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 17 the same time, Grenz describes this ing said something about what fol- covenant in a way that seems to lowing him might mean. This per- equate covenant with a social con- son, in turn, has learned the mean- tract. After stating that ‘our common ing of words about Jesus within a allegiance to Jesus’ impels us to ‘join specific community. Suppose, for together to be the people of God’, the sake of the argument, that a per- Grenz concludes, ‘The covenant son who has not heard a single word which inheres in the church, there- about Jesus comes to believe in him fore, is our agreement to walk upon reading a Gideon Bible in a together, to be a people in relation- hotel room. Yet, even this solitary ship with one another.’52 This event presupposes a community and emphasis on the decision of individ- a network of relationships. In that uals does not mean the abandon- Bible is invested the community of ment of the more corporate under- translators who stand in a long tradi- standing of the church. In the next tion of translation and who are part sentence, he contends, ‘We who of the body of Christ. The Gideons, name Jesus as Lord, therefore, are moreover, are in some sense pres- one body—a community.’53 Unfor- ent, in the Bible’s fly-leaf inscription, tunately, Grenz does not indicate in any referral information, and in how the personal and the communal their prayers. But even abstracting constitute an integral unity. Instead, from the hidden presence of com- he keeps the two in tension. Within munity, the new life begun there can that tension residual individualist be sustained and rightly directed only thought forms appear to undermine within some expression of the cor- the communal reality that Grenz porate community of faith. wishes to undergird. The Church Father Cyprian said Contrary to the dominant western long ago, ‘You cannot have God as tendency to proceed from the your Father without having the supremacy of the individual, one can church as your mother.’ Assigning to make a more compelling case, not the church the role of mother of faith for the supremacy, but for the prior- sounds foreign to evangelical ears. In ity and a certain primacy of the fact, it may seem to undermine the church, the people of God, as cor- necessity of personal decision. Yet, porate reality. One does not become Luther who, as few others have a Christian on one’s own. Becoming done, opened up the way to a vital, a child of God in Jesus Christ personal faith, went beyond simply through the Holy Spirit is normally juxtaposing, as Cyprian did, God and not a private event between an indi- the church. He insists that ‘Those vidual and God. One would not know who are to find Christ must first find the name of Jesus without someone the church’.54 having spoken it, explained it, hav- Such statements sound strange to

54 Cited in Church and Justification, Lutheran- 52 Ibid., p. 481 (emphasis added). Roman Catholic Joint Commission (Lutheran World 53 Ibid. Federation, 1994), par. 111. 18 GEORGE VANDERVELDE our ears because evangelicals, while Similarly, Paul elaborates in con- often ‘propositionalist’with respect clusion what he merely mentions at to the fides quae creditur, the con- the beginning. In a domino like tent of faith (Scripture, truth, and series, Paul works back from the doctrine) tend to be ‘experiential— believer who calls on the name of the expressivists’ with respect to the Lord to the preacher of the good fides qua creditur, the act of faith. news: Every one who calls will be The category, experiential-expres- saved; how are they to call if they sivist, developed by George Lind- have not believed; how are they to beck,55 fits the solipsistic way we believe if they have not heard; how tend to regard the genesis of faith: are they to hear if no one proclaims? the Holy Spirit works faith in one’s (10:13-15). And as if this concate- heart and this personal experience nation were not clear enough he comes to expression in a personal spells out the conclusion. So faith testimony. What one sees and hears comes from what is heard and what is the outward expression of a strict- is heard comes through the word of ly personal, if not private, experi- Christ (v. 17)—ex auditu verbi. ence. What we might call the ‘impres- The emphasis on the personal as sivist-traditioning’ dimension of such is not misplaced. For support Christian faith has important ecclesi- one may appeal to Paul’s assurance ological implication, as becomes in Romans, if you ‘believe in your clear in the opening verses of the first heart that God raised him from the letter of John. All the emphasis falls dead, you will be saved’ (10:9). But on the traditioning role of the apos- one can press this in an experiential- tolic witnesses to Jesus Christ. What expressivist mould only by isolating they have seen, touched, looked this aspect from the immediate con- upon—that they declare. Believingly text and flow of Paul’s writing. Paul appropriating their declaration does not draw a trajectory from the brings about koinonia, fellowship, inside out, so to speak, but from the communion. Now we would expect outside in. His reference to the con- that this letter would describe com- fessing mouth of the believer is pre- munion first of all as fellowship with ceded and surrounded, shaped and the one preached, with Jesus Christ. determined by the proclaiming But the first thing this letter mentions mouth of the preacher. Paul begins by speaking of the preached word, is that by accepting the apostolic tes- the ‘word of faith’ which he pro- timony, communion is established claims. Confession is on the lips first with the proclaimers. Only then and thus in the heart. It reaches lip does the writer mention that the and heart because the word of faith believing recipients are—as if by is first of all heard. extension—connected with Father and Son (1 John 1:1-4). This indirect connection is the 55 George A. Lindbeck, The Nature of Doc- trine: Religion and Theology in a Postliberal Age more pertinent given the fact that (Philadelphia: Westminster, 1984). this Johannine letter takes aim at THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 19 people in the early church communi- when the New Testament describes ty who vaunted a straight line, verti- the growth of the church in terms of cal connection with God. Recogniz- the addition of a number of believers, ing the lethal effect of such vertical- it is not the simple addition that adds ism, John disfellowships its propo- up to the people of God. Rather, nents. He does so for all kinds of James encapsulates Peter’s descrip- abberations but all of them come to tion at the Council of Jerusalem by painful expression in believers’ isola- stressing God’s work in taking a peo- tion from the community of Christ- ple: ‘God first looked favourably on followers. While the emphasis to the Gentiles to take from among root Christian faith in the apostolic them a people for his name’ (Acts testimony may be called a hall-mark 15:14). The church indeed grows by of evangelicalism, this nexus is often ‘addition’ but the church is not con- conceived of cerebrally, as if the link stituted by addition; the ‘additions’ exists in the acceptance of orthodox exist by incorporation. Miroslav Volf doctrines. The ecclesiological impli- rightly speaks of the ‘ecclesiality of cations of this apostolic grounding salvation’.58 are commonly ignored.56 The challenge for evangelical The communal character of the ecclesiology is to develop a more Christian faith is intrinsic to that integral understanding and practice faith. The corporate reality of Chris- of the communal reality of the new tian faith is not a by-product of a faith reality inaugurated by Christ. At the that resides first of all in the hearts of same time, the challenge presented individual believers. Christian com- by evangelical ecclesiology to other munity is not constituted by the com- traditions is the intrinsic and authen- mon faith confession that arises out tic place of the personal dimension of the hearts of initially solitary, indi- of this reality. One may, for a time, vidual believers.57 Corporate com- be taken along by Christ by being munion—body of Christ commun- borne by—even born into—a group ion—is the very matrix of faith. Even of his followers, but the point of being borne is to be born anew, from 56 This bracketing of the priority of the commu- above, as a follower of Christ. nity may well be accounted for by the tendency to consign the content of the faith to an objectivist- 3. Relational: ‘The Divine’as God’s propositional realm. In a review of John Stott’s Presence within the Human Com- Evangelical Truth (Downers Grove: InterVarsity, 1999), John Stackhouse Jr., comments on the polar- munity ity in evangelicalism between experientialism and A major ecclesiological challenge lies objectivism. He describes the tendency to rational- ism as follows: a tendency to prize soundness of con- in breaking through the high-church viction more than intensity of experience, to cham- versus low-church dilemma into pion the objective work of justification above the sub- which much of ecumenical theology jective work of sanctification, and even to identify, at times, more quickly with the Bible than with the Lord Jesus. (Surely we should be ‘Jesus people’ even more than we should be ‘Bible people’[Stott’s descrip- 58 Volf, After Our Likeness, p. 172. In the intro- tion]!), Christianity Today, February 7, 2000, Vol. duction to his book, Volf states that the very purpose 44, No. 2, p. 89. of his book is ‘to counter the tendencies towards indi- 57 Compare Volf, After Our Likeness, p. 162. vidualism in Protestant ecclesiology’, p. 2. 20 GEORGE VANDERVELDE forces ecumenical discussion. Such these elements relate in the church framing of the discussion readily to their relation in the incarnation.60 translates into formulating the dilem- Within this framework, one is forced ma as choice between an adequate, to substantialize ‘the divine’ within or even valid, ecclesiology, on the the church. The church’s uniqueness one hand, and a deficient, or worse, is assumed to consist of a ‘divine’ absent ecclesiology, on the other. As quality of the church. The unique- Richard Mouw points out, the dis- ness of the church is located onto- cussion is closed from the outset logically, i.e. by ascribing to the when one type of ecclesiology is church a special order of ‘being’, assumed as the standard by which all namely a quality of ‘divine being’. others are judged.59 By denigrating Ascribing a ‘divine quality’ to the evangelical ecclesiology, even at its church appears to be sanctioned by best, as being ‘weak’ the standard of the image of the ‘body of Christ’: the the ‘strong’ remains unexamined church is both human and divine; and unquestioned. The standard in hence some aspect or element of the question is not necessarily a particu- very being of the church must be tru- lar ecclesiology in all its specifics, but ly divine. The problematic nature of one that consists rather of more gen- this postulate can be demonstrated eral ecclesiological assumptions. by an examination of another key One basic assumption we will exam- image, namely, that of the ‘bride of ine here concerns the way in which Christ’. Suppose one were to con- the relation between the divine and clude by way of the incarnational the human in the church is con- analogy that the church in its being is ceived. in some sense ‘divine’. The image of The New Testament description of bride acts as a check on that conclu- the church as the body of Christ sion. To speak of this ‘bride’ as appears to justify speaking of the ‘divine’ destroys the poignancy of ‘divine nature’ of the church. After this image. If God were interested in all, in distinction from all other com- a divine or semi-divine partner, God munities, the church is Christ’s need hardly look to the church. The body. Since the church is obviously differentiated partners of the triune also human, the next step seems a being would more than suffice. The matter of course, namely, to distin- wonder of God’s relationship with guish between the divine and human 60 See, e.g., Vatican II, Dogmatic Constitution aspects, elements, or dimensions of on the Church, par. 8: The hierarchically structured the church. However, approaching society and the Mystical Body of Christ ‘form one the uniqueness of the church by dif- interlocked reality which is comprised of a divine and a human element. For this reason, by an excellent ferentiating between ‘the human’ analogy, this reality is compared to the mystery of and ‘the divine’ leads ecclesiology the incarnate Word.’ This comparison of the church down errant paths. This approach to Christ need not entail understanding the church to be an extension of the incarnation. Usually the rela- leads to comparing the way in which tion is conceived of (merely) analogically. But even when the analogical character of the relationship is stressed, the operative framework remains the doc- 59 See Church Unity, p. 131. trine of the two natures of Christ. THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 21 the church is diminished precisely to weak and abstract a description. The the degree that her otherness, her relationship consists of the triune humanness, is diminished.61 The God’s provisional and proleptic infinite measure of divine love is dis- dwelling with and in the new com- played in God’s pursuit of an entire- munity. The church is constituted by ly finite, human spouse. this unique relationship. Rejecting an ontological under- This relational understanding of standing of the ‘divine’ aspect of the the church is crucial for the develop- nature of the church need in no way ment and reception of evangelical derogate from the unique nature of ecclesiology. Only a relational under- this new community. The church is standing as outlined creates room for indeed divine in origin and constitu- a distinctive evangelical contribution tion. The church is divine in origin to ecclesiology. Such room is pre- because the New Testament church cluded if a standard critique of evan- comes into being by the unique gelical ecclesiogical thought is (redeeming) work of God in Jesus allowed to go unchallenged. It is the Christ through the outpouring of the critique that all alternatives to an divine Spirit. The church does not ‘essentialist,’ ‘ontological,’ or ‘sacra- owe its existence to the will of human mental’ understanding of the divine flesh. It is birthed by the breath of dimension of the church betray a God. The church may also be said to minimalist or reductionist or purely be divinely ‘constituted’. Once functional ecclesiology. birthed, this community is not If one manages to resist the temp- thrown into the world and left to its tation to bolster a putatively weak own devices, but, for its existence ecclesiology by employing christo- and unique reality, is continually logical motifs, one may seek strength dependent on the embrace of the in yet another ontological concep- divine spouse. In this sense the tion. It is has the allure of being even church is unthinkable without the more sophisticated and orthodox, divine. Ironically, to speak of the since it involves an ontological ‘divine’ as an element of the church recourse to the trinity. Whether this is to deprecate God’s role in relation trinitarian recourse is more viable to the church. For the church that is than the christological depends truly church, God is her ‘everything’. largely on the way in which the tri- Speaking in this way, however, takes une God is theologically invoked. place in a relational framework. The 4. ‘Economically’ Trinitarian: The church is in no way divine but it is Redemptive Shape of the New Com- church only by its unique relationship munity to ‘the divine’. This relationship is so In advocating an ecclesiology of unique, however, that to speak of a God’s dwelling, I have not spoken ‘relationship to the divine’ is far too explicitly or thematically of a ‘trini- tarian’ ecclesiology. Yet, the exposi-

61 Ascribing the divinization of the bride to grace tion of God’s dwelling among us has does not mitigate the problem. been elaborated within a trinitarian 22 GEORGE VANDERVELDE framework. The church comes into Greek Orthodox Metropolitan being and exists by the creative and Zizioulas. Their conceptions become redemptive presence of the Father, the foil for Volf’s own ecclesiology. In the Son, and the Holy Spirit. In that very different ways, both proceed sense a developing evangelical eccle- from hierarchically conceived inner- siology is fully trinitarian. Neverthe- trinitarian relations, from which both less, from the viewpoint of much of theologians derive hierarchically contemporary ecclesiology, the conceived ecclesiologies. ecclesiology espoused here will again In contrast to these trinitarian the- be judged to be deficient, if not defec- ologies, Volf, following Moltmann, tive. In contemporary theology the conceives of the unity of the trinity as term ‘trinitarian ecclesiology’ usually consisting in the ‘reciprocal interior- refers, not merely to the relation ity of the divine persons.’ This he between the triune God’s redemp- describes as a ‘perichoretic’ model of tive activity and presence with the trinity. The three fundamentally respect to the church, but more equal persons exist in ‘reciprocal specifically to a certain correspon- relationships to one another’, a rela- dence between the inner nature of tionship of ‘mutual interpenetration’ the triune God and the nature of the (217). For Volf too the nature of the church. This approach is becoming church is a correlate image of the increasingly popular and is begin- nature of the trinity. Just as in the ning to make inroads in evangelical perichoretic nature there is no hier- theology. archy, so in the church a pyramidal This ecclesiological recourse to the ordering is avoided. The equality and nature of the trinity is problematic in mutuality of the divine persons pro- various ways. The difficulties can be vides a basis for the equality and most readily demonstrated by con- mutuality of relations among mem- sidering the fine ecclesiological bers within the church and among monograph by Miroslav Volf, which local churches. we have already mentioned, namely, This all too brief a sketch of Volf’s After Our Likeness: The Church as profound reflections on trinity and the Image of the Trinity. church suffices to indicate the Within the scope of this article we method and procedure of this eccle- cannot give this book the extensive siology. For the purposes of this examination it deserves, but let me in essay, I wish to challenge the very a few brush strokes sketch Volf’s basis of this elaboration of ecclesiol- approach to trinitarian ecclesiology. ogy, namely, the assumption that the As the title and subtitle indicate, Volf structures of the church, and among considers the understanding of the churches, are to be inferred from the trinity to be decisive for the under- composition of the immanent trinity. standing of the nature of the church. This method needs to be challenged He seeks to demonstrate this by at three levels. analysing two constructions, one by First, there is no biblical warrant Cardinal Ratzinger, the other by the for an appeal to the nature of the THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 23 trinity, to the ‘composition’ of the time. This letter, therefore, affirms inner relations of what is now com- that in our koinonia with the apos- monly referred to as ‘the triune life’ tolic witnesses we have koinonia as a basis for understanding the with the Father and the Son. The let- structure and composition of the ter in no way justifies a recourse to church. John 17, for example, does the specifics of intra-trinitarian rela- not provide such a basis. At most, it tions to illumine the specifics of refers to a bi-unity, the relation of the ecclesial relations. The passage Father and the Son. Moreover, its affirms the oneness of Jesus the focus is the relation between the Christ with the Father, so that, as we Father and the Son in God’s redemp- read later, to ‘have’ Christ is to have tive mission in history. The unity of the Father, and, conversely, to miss Father and Son of which John 17 out on Christ is to miss out on the speaks explicates the significance of Father (1 John 2:23; cf. 4:15; 2 God’ dwelling among us as the Word John 9). that has not simply taken on, but has Later the letter makes a similar become flesh.62 One of the domi- point about the indissoluble link nant themes of the Gospel of John is between our relationship to one the Father-Son relation that is another and our relationship with the demonstrated in Jesus’ intimate Father through the Son. This time, communion with and subservience however, the letter does not use the to the Father in the specific life-giv- term koinonia. Rather, it expresses ing mission of the Son. When, on the the same reality by using a familial basis of these revealed ‘economic’ analogy: To believe in Jesus is to relation, theologians draw conclu- have God as Father—and unavoid- sions regarding immanent triune ably a host of brothers and sisters. relations, these conclusions need to One cannot have one without the be regarded as human speculation, other. (1 John 5:1). interesting, perhaps, but no more The bond of a believer with the than the imaginative labour of the Father in Christ through the Spirit human mind. turns out to entail incorporation into In addition to John 17, the first a community of believers. The triune chapter of the first Letter of John, God is intent on creating a commu- explicitly links the koinonia of the nity, one that is designed as a Christ-community to God. But this dwelling place of the Father, the Son, passage provides no basis for trini- and the Spirit. None of these biblical tarian analogies. As has been noted motifs, however, provides any earlier, these verses link our koinon- ground for the attempt to derive the ia directly with that of the apostles nature or shape of the new commu- and thus with the church through nity from the inner relations of the triune being. 62 To speak of the Word being ‘en-fleshed’ is in Closely related to these biblical danger of being understood docetically. For the same reason, the term ‘in-carnation’ fails to capture the caveats is an epistemological objec- mystery of the ‘becoming’ of which John speaks. tion to the ecclesiological recourse to 24 GEORGE VANDERVELDE the inner nature of the triune life. We esians 3:19). That is the ‘earthy’ know precious little about the inner locus for theological reflection on the being and interior relations of the tri- nature of the church as divine domi- une God. After all, the very notion cile. ‘trinity’ is a human, theological con- The trinitarian revelation is the struct,63 a feeble (though necessary) good news that God, Father, Son, effort to do justice to the fact that and Holy Spirit, not only rescues us, God is revealed as Father, and that gives us peace, shalom, but that the Jesus, his son, and the Spirit are tru- triune God does so by dwelling ly divine, without there being three among us. God has pledged to fill the gods. The most sophisticated theo- new community—so that it bursts at logical elaborations of the eternal, the seams, so to speak. Accordingly, inner relations of three persons with- it is ‘through the church’ that ‘the in God’s triune existence are still no wisdom of God in its rich variety more than that, our elaborations, might now be made known to the our limited theories about the tran- rulers and authorities in heavenly scendent infinite being of God. places’ (3:10). The God who fills the Paul reminds us that to know the new community of women and men breadth and length and height and cannot be contained in it. depth of God’s love for us in Jesus Given the paucity of biblical testi- Christ is to comprehend that which mony regarding the inner being of is beyond comprehension. If that God and the limitation of our own holds true for the revealed mystery, minds, the ecclesiological recourse what confidence can we possibly to the inner trinitarian relations is in have that our puny minds are at all danger of transmuting theology into able to grasp even the ‘rudiments’ conjury: theologians project their (even such a term here seems offen- own theories into the trinity, then sive) of the inner being of God? withdraw them from there, and Moreover, it is telling that immedi- apply them to the church. This pro- ately after extolling the wonder of cedure only appears to provide this disclosed mystery, Paul con- divine sanction for one’s ecclesiolo- cludes by pointing precisely to what I gy.64 have designated as the heart of eccle- The final reason for resisting the siology. His prayer that the Eph- inner trinitarian recourse is the con- esians may know the love of Christ cern to keep evangelical theology that surpasses knowledge ends with from straying into a metaphysical a ‘so that’: ‘so that you may be filled minefield. The ecclesiological with all the fullness of God’! (Eph- recourse to the inner nature of the

63 As Charles P. Price puts it, ‘Scripture can be 64 See the excellent article by Mark D. Chapman cited to support any Trinitarian heresy, and it is dif- in which he warns that this trinitarian methodology ficult to prove conclusively from the New Testament is in danger of turning theology into ideology. ‘The even the Trinitarian structure of God.’ (‘Some Notes Social Doctrine of the Trinity: Some Problems’, on Filioque’, Anglican Theological Review, 83 Anglican Review of Theology 83 (2001), pp. 239- (2001), pp. 507-535; here, p. 516. 254. THE CHALLENGE OF EVANGELICAL ECCLESIOLOGY 25 trinity diverts ecclesiology into ever warning rather than an invitation: more sophisticated trinitarian con- ‘That the church is constituted and structions. Once one accepts this grounded in the trinitarian life of God recourse as a legitimate, even nor- now forms a major trajectory in mative, ecclesiological methodology, ecclesiological understanding and much theological acumen is invested has captured the imagination of the into producing ever more refined ecumenical movement.’65 theories of the inner trinitarian rela- If evangelical theologians are to tions. To move down this path is to follow this trajectory, let it at least be be drawn into a trinitarian with eyes wide open to the hazards labyrinth—a humanly constructed that mark this path. This caution is ontology of the divine. In the incisive echoed, interestingly enough, by review-essay of Volf’s book by Ralph another Catholic reviewer of Volf’s Del Colle, one glimpses the entrance work. Though highly appreciative of to the maze. Volf’s accomplishment, Gregory Del Colle challenges both Volf’s Baum concludes with a caveat, critique of Ratzinger and Zizioulas, as appealing, interestingly enough, to well as Volf’s own proposal. Del another side of the scholastic tradi- Colle does so by a lengthy excursion tion: into the niceties of the ‘Latin scholas- My earliest training in theology, guided by tic tradition that was at pains to lay Thomas Aquinas, created in me a out the explanatory regime of trini- preference for apophatic theology, the via negativa, the knowledge of God’s tarian predication’. In the process unknowability. One consequence has been one gets into highly complex meta- a reticence in regard to exploring the inner physical theories which the scholas- trinitarian life…. According to negative tics applied to God. Before evangel- theology, concepts such as father, son, and ical ecclesiology ventures into the spirit, inevitably drawn from the created order, do tell us something true about God ‘explanatory regime of trinitarian in an analogous sense. However, such predication’, however, the critical concepts do not shrink God’s questions regarding the validity of unknowability; they reveal, rather the ever the entire enterprise need to be care- greater measure of our ignorance. fully considered. Clarity on this point Baum concludes with words that is urgently needed. should strike a sympathetic chord in The sheer allure or pressure that every evangelical heart: ‘While God, the dominance of the ecclesiological the Father, Son and Spirit, is recourse to the inner being of the tri- announced in Scripture and tradition une God exerts, especially in combi- and hence plays a central role in the nation with accusations of ‘weak’ or spiritual life of Christian believers, ‘defective’ evangelical ecclesiology, there seems to me no good pastoral is all the more reason for evangelical reason why one should make extend- theology not to shut down its facul- ed theological speculation on the ties of critical discernment. Del inner life of the Trinity part of the Colle’s correct estimation of the state proclamation of the Good News.’66 of the question should serve as a Baum’s admonition applies equal- 26 GEORGE VANDERVELDE ly to the good news about the mis- also make a contribution to the wider sionary community called church. discussions. The lineaments of an Even if it were possible to scale the ecclesiology shaped by the drama of heights of heaven—be it with the the triune God’s gracious desire to help of an incarnational ladder— live among the new community of there is no need. It is enough to men and women created in his reflect on the inexhaustible riches of image is meant as a sketch that will, the Word that is near, who, together it is hoped, stimulate further reflec- with the Father and the Spirit, dwells tion that will probably produce very in the new community. different sketches. Whatever the shape of future ecclesiologies, how- Conclusion ever, their fruitfulness is thwarted by The need for making a distinct eccle- uncritical acceptance, as well as by siological contribution is great. The unthinking rejection of reigning challenge of elaborating an evangel- ecclesiologies. Developing a robust ical ecclesiology would serve the and vital evangelical ecclesiology is integrity and wholeness of the evan- long overdue. The resources for this gelical community and its witness. development are plentiful. In critical Developed in dialogue with existing interaction with existing ecclesiolo- ecclesiologies from other traditions, gies, evangelical theology can make these evangelical endeavours would a distinctive and fruitful contribution.

The Rhetoric of the Cross

Between statement and suggestion, Between proclamation and implication, Between forthright pronouncement and oblique allusion, We discover the meaning in your death.

Here upon the Cross, Between Earth and Sky, Heaven and Hell, Life and Death, We see your giving, your bleeding, your loving; And we understand the reason in your sacrifice.

Verse from Becoming . . . (poetry reflecting theology) by Garry Harris, Adelaide, South Australia (used with permission). 0144-8153 ERT (2003) 27:1, 27–46 The Profiles of Women in John: House-Bound or Christ- Bound? Jey J. Kanagaraj

Keywords: Leadership, missionary, obedience, worship, house churches, Sophia, bhakti, proclamation, service, faith, servant, theologian,

Despite1 several schemes that are The patriarchal society in which we implemented for the empowerment live thinks that women can better of women, both at the global and build up homes than the church. national levels, an Amnesty Interna- Although in the past years the tional Report indicates that women world has witnessed several women continue to fall victims of violence leaders who have played a construc- and injustice. Leadership opportuni- tive role in the church as well as in ties both in state and church life are society, this is insufficient to bring a still being denied to them. Many change in the traditional thinking of women, due to lack of confidence, our generation. When the Church of are satisfied with taking back-bench- England decided in 1992 to ordain es in churches, even if such opportu- women to the office of the Presbyter, nities are occasionally provided. the opposition was so severe that Most of the denominations are still some clergy even left the Church. not prepared to ordain women and The evangelicals who opposed cited empower them for leadership roles. the Scripture (e.g. 1 Cor. 14:33b-36 and 1 Tim. 2:8-15) which, for them, teaches that women should not Jey J. Kanagaraj is the Professor of New Tes- teach or hold the priestly office lest tament and the Head of the Biblical Studies Department at the Union Biblical Seminary, Pune, India. He completed his PhD in 1995 at the University of Durham, UK. He is an ordained minister of the Church of South India and in Pune he is attached to the Church of North India. He has keen interest in exeget- 1 ical studies. He has authored a book, ‘Mysti- This article, in its original form, was presented cism’ in the Gospel of John, and co- as a research paper to the audience of students, authored a commentary on John for the Asia Faculty and the Board members of Union Biblical Bible Commentary series. He has edited two Seminary, Pune on 31 July 2001 and was pub- books and has published about 20 articles lished in the Bangalore Theological Forum 33 (2, both in British and Indian journals. 2001), pp. 60-79. 28 JEY J. KANAGARAJ they exercise authority over men.2 in the Gospel of John to answer this This indeed calls for a new biblical question hoping that it will effective- hermeneutic to make the Scripture ly address our society which often relevant to the changing situations considers women’s role only to bear and to rediscover what the New Tes- children, to serve men, to work in the tament says on women’s role in kitchen, or to exercise hospitality. I Christian ministry. am also including a study on the Previous works on the role of ‘Elect Lady’ and ‘Your Elect Sister’ of women in the church have mainly 2 John, a study which was hitherto focused on Luke’s concern for excluded in the study of Johannine women and on Paul’s injunction for women. This will show how the women to keep silent in the church- unique roles played by the women in es. There has been less on women in John’s Gospel continued in the local the Fourth Gospel, although there churches of the Johannine commu- are several works that have identified nity when the second letter of John the leadership role played by the 4 3 was written. The main purpose of Johannine women. In this paper, I this article, then, is twofold: to moti- have collected together ideas vate women to develop their leader- expressed in previous works, but I ship role in the church and to give a new thrust to the household encourage men to treat women as duties of John’s women. This will equal partners in Christian ministry. raise the question: were the Johan- nine women house-bound or Christ- bound? The Mother of Jesus—A I make an attempt to trace some of Paradigm for Faith and the characteristics of women found Faithfulness Mary, the mother of Jesus, in the Johannine narrative, appears in the beginning of Jesus’ ‘hour’ (2:1-12) 2 See R.T. France, Women in the Church’s and then only at the fulfilment of the Ministry: A Test-Case for Biblical Hermeneutics (Carlisle: Paternoster, 1995), pp. 9-10. ‘hour’ (19:25-27), even though she 5 3 Notable among them are R.E. Brown, ‘Roles of is mentioned in 6:42. In Roman Women in the Fourth Gospel’, in idem, The Catholic circles she is often inter- Community of the Beloved Disciple (New preted as a symbol either of new Eve York/Mahwah: Paulist Press, 1979), pp. 183-198; S.M. Schneiders, ‘Women in the Fourth Gospel and the Role of Women in the Contemporary 4 Church’, in M.W.G. Stibbe (ed.), The Gospel of I presuppose (i) that John’s Gospel and epistles John as Literature: An Anthology of Twentieth show traces of common tradition, because possibly Century Perspectives (Leiden, et al.: E.J. Brill, they are from the same author, but finally com- 1993), pp. 123-143; J.A. Grassi, ‘Women’s posed and published by the Johannine community; Leadership Roles in John’s Gospel’, Bible Today and (ii) that John wrote his Gospel, seeing the life- 35 (1997), pp. 312-317. A. Fehribach, The history of Jesus in the light of the life and witness Women in the Life of the Bridegroom: A of the Johannine community in which he was the Feminist Historical-Literary Analysis of the elder. Female Characters in the Fourth Gospel 5 Note that references to the Gospel of John in (Collegeville, Minnesota: The Liturgical Press, the text of this paper are given as chapter and 1998). verse only without the name ‘John’. THE PROFILES OF WOMEN IN JOHN 29 or of Zion or of the Church.6 The er he tells you’ (2:5).8 mother of Jesus is introduced as a Her personal obedience to Jesus key figure when Jesus performed his made her influence others to obey first sign to reveal his glory. Schnei- him in humble trust. One can see ders maintains that since Mary’s role Mary taking the initiative to solve in John is either unique and/or uni- the deficiency in this life-situation. versal, the femaleness of Jesus’ While the male disciples of Jesus mother is theologically irrelevant for were passive or even were ignorant the question of the role of women in of the need of the hour, the mother the church today.7 However, Mary’s of Jesus played an active role in faith in Jesus as the one who is able helping the servants to look at Jesus to fulfil the needs of the people by and obey him. Her faithful response means of a sign and her faithfulness led the guests eventually to have an to follow him till the cross, sharing encounter with the glory of Jesus, the bitter anguish and pain, make although only a few could see and her an ideal disciple of Jesus. believe in him (2:11). John, in his redaction, places a Mary did not underestimate herself woman at the beginning of Jesus’ because of gender bias. Her action ministry and gives her an active role influenced Jesus to supply the need in fulfilling the needs of the people. and the servants to obey Jesus, and When Jesus’ mother came to know perhaps even to fulfil his role as the that the wine in the wedding feast messianic bridegroom who supplied ran out, she said to Jesus, ‘They have better wine.9 Therefore the sign was no wine’ (2:3). Whether Mary effective in bringing many, including expected a miracle or not, she knew Nicodemus (3:2), to the initial stage who Jesus was. She believed that of faith in Jesus (2:23). She saw in Jesus could provide for the need and advance through the eyes of her faith thus prepared herself and others for what Jesus could do! Whereas the his provision. Even after knowing the disciples believed in Jesus only after unavailability of Jesus to act immedi- seeing the sign, Mary believed in him ately (cf. 2:4), his mother began to before she saw it.10 Thus she fulfils in put her faith in action, for she told advance what Jesus would tell the servants (diakonoi), ‘Do whatev- 8 Jesus’ mother’s contact with the servants and her exhortation to fulfil Jesus’ commands do not indicate that by reasserting her maternal role, she forces Jesus not to miss an opportunity of increas- ing his honour in relation to the bridegroom, as Fehribach argues (see Women in the Life of the 6 See R.E. Brown, The Gospel According to Bridegroom, pp. 31-32). This would imply that John I-XII (New York, et al.: Doubleday, 1966), Jesus yielded to his mother’s pressure to provide pp. 107-109; R.E. Brown, et al. (eds.), Mary in wine. the New Testament (Philadelphia: Fortress 9 See Fehribach, Women in the Life of the Press/New York: Paulist Press, 1978), pp. 188- Bridegroom, esp. pp. 29-43. 194, 206-218, 288-289, 292-294. 10 See Scott, Sophia, p. 179, who comments 7 Schneiders, ‘Women in the Fourth Gospel’, p. that Mary’s discipleship shows a faith without 128. signs. 30 JEY J. KANAGARAJ

Thomas after his resurrection, hence attempted to deal with the ‘Blessed are those who have not shortage of wine (2:3).13 This shows seen and yet have come to believe’ that even while Mary was committed (20:29b) and surpasses the twelve in to Jesus and his redemptive purpose, faith and vision. she was very much involved in fami- A leader always takes the initiative ly affairs. Her presence at the cross to act positively at the time of crisis along with her sister (19:25) indi- and also influences others to act in cates her allegiance to the family. the right way. In this sense Mary can Even her disappearance from the be called a model leader and a faith- Johannine text has a family note, for ful disciple of Jesus.11 E.S. Fiorenza Mary and the beloved disciple were argues that if the Johannine com- united in filial bond as mother and munity had acknowledged diakonoi son (19:26-27). However, her com- as leading ministers of the communi- mitment to Christ surpassed her ty, then Mary’s injunction has sym- engagement in household duties for bolic overtones in the sense that the she followed Jesus loyally till the leaders of the community are cross, bearing its pain. In a way, the admonished to do whatever Jesus hour of crisis in the wedding at Cana tells them.12 Note that John refers to had prepared her to face even the Jesus’ mother without mentioning greater crisis! her name ‘Mary’ and this may be In John, the cross is the point of partly because he wanted to project Jesus’ exaltation/glorification. The her as a true leader who would read- mother of Jesus witnessed Jesus’ ily serve others without taking a name glory at the beginning of his ministry for herself. Thus John unreservedly as well as at the supreme point of his portrays a woman as a potential glorification on the cross, while no leader in the very beginning of his other male disciples, except the Gospel and this would have been beloved disciple, dared to see his glo- impossible for him unless the Johan- ry in the humiliating death. Mary nine community had already institut- thus proved her faithfulness to Jesus ed women as leaders in key areas. more than any of the other disciples The fact that Jesus, his mother and and thus she became a model for his disciples had been invited to the persistence and complete loyalty. wedding suggests that the wedding Only John, among the four evangel- was for a relative or close family ists, mentions the mother of Jesus as friend. It is possible that Mary had standing at the cross along with the some responsibility in catering and beloved disciple (19:25-27). Both the figures have symbolic value, because John never gives the per- 11 Schneiders, ‘Women in the Fourth Gospel’, p. 131, rightly observes that if leadership is a func- sonal names of these two figures and tion of creative initiative and decisive action, the Johannine women qualify well for the role. 12 E.S. Fiorenza, In Memory of Her: A Feminist 13 See D.A. Carson, The Gospel According to Theological Reconstruction of Christian Origins John (Leicester: Inter-Varsity Press/Grand Rapids: (New York: Crossroad, 1983), p. 327. Eerdmans, 1991), p. 169. THE PROFILES OF WOMEN IN JOHN 31 therefore Brown thinks that their sig- in the church is also envisaged in oth- nificance lies in their respective er woman characters of John, whom roles.14 we will meet as we proceed further. When Jesus said to her mother, ‘Woman, here is your son’ (19:26) 2. The Woman of Samaria—an and to his disciple, ‘Here is your Intuitive Theologian and mother’ (19:27), he meant that her Missionary motherly role is no longer going to be a physical one, but one that stood The public ministry of Jesus began in relation to the beloved disciple with the leadership role exercised by who represents a new community a woman, and his ministry to the that is created at the cross. In other Samaritans, those who were outside words, the crucified Jesus ‘leaves the fold of Judaism, began with the behind him at the foot of the cross a leadership role played by another small community of believing disci- woman, the woman of Samaria (4:3- ples—the kind of community, which, 42). in other NT works, is called into Schneiders argues that, since there being in the post-resurrectional or is no evidence in the Synoptic pentecostal period’.15 Since Jesus Gospels that Jesus ministered in completed the work of creating a Samaria, the narrative in John 4 has new community by the scene involv- its real context not in the ministry of ing his mother and the beloved disci- the historical Jesus but in the history ple, John comments that Jesus knew of the Johannine community, and that ‘all was now finished’ (19:28).16 that the conversion of Samaria is Why does John place a female figure projected back into the ministry of 17 and a male figure as those who rep- Jesus. However, the absence of resent the emerging new Christian Jesus’ ministry in Samaria in the community that derives its life from Synoptic tradition does not nullify the cross? It is because he envisioned the historicity of his ministry there. a community of new disciples in There are many other Johannine which men and women have equal narratives which are missing in the roles to play. The concept of equali- Synoptic Gospels. Jesus’ ministry is ty, or rather a better role for women, mentioned in John as having taken place specifically in Sychar (4:5), whereas Philip’s ministry took place 14 Brown, Mary in the NT, p. 212. 15 ibid. For John the cross is not only the 17 Schneiders, ‘Women in the Fourth Gospel’, moment of Jesus’ glorification but also an event p. 133; idem, ‘ ‘Because of the Woman’s which made the gift of the Spirit possible to form Testimony…’: Reexamining the Issue of a community that had received new life (cf. 7:39 Authorship in the Fourth Gospel, NTS 44 and 20:22). (1998), p. 533. So also C.K. Barrett, The Gospel 16 ibid. This proves against Fehribach’s thesis that According to St. John (Philadelphia: Westminster the female characters of the Fourth Gospel are Press, 2 edn., 1978), p. 229, says that the whole marginalized after they fulfil their ‘androcentric story written from the standpoint of one who and patriarchal’ function (Women in the Life of looks back on the Gospel story from a later time, the Bridegroom, esp. p. 169). by using the woman as a representative figure. 32 JEY J. KANAGARAJ in ‘a city of Samaria’ (Act. 8:5 RSV), Pentateuch. For example, she knew either in Samaria itself or in Gitta, the tradition associated with Jacob’s the birthplace of Simon the sorcer- encampment at Shechem and the er.18 The two events took place at a possible digging of a well there (Gen. different time and location. 33:18-20)19 as well as the miracu- It is possible that the story of Jesus’ lous spring of water from Jacob’s encounter with the woman of well. Samaria was suppressed in the evo- In contrast to Nicodemus, who lution of the tradition mainly because could not understand the need and she was an ungodly woman hailing mode of rebirth, the woman at from a despised community. The Sychar honestly acknowledged her accurate historical and geographical improper life (4:16-18). This led her knowledge displayed in John 4 and to a further understanding of Jesus, Jesus’ exceptional movement from this time as a ‘prophet’ (4:19), that Judea to Galilee via Samaria attest is, an extraordinary man with a gift the historical credibility of the story. of revelation. At this point she A positive picture of the Samaritan became sufficiently confident to woman does not emerge immediate- engage in theological discussion on ly. In contrast to Rebekah who gave worship (4:20-24). She boldly raised water to a thirsty stranger and his the outstanding point of theological camels (Gen. 24:45-46), the woman contention between Jews and of John 4 does not give water to a Samaritans on the place of worship thirsty man. Instead, she poses a and thus ‘set the stranger a testing question, ‘How is it that you, a Jew, challenge’.20 ask a drink of me, a woman of Unlike Nicodemus who became Samaria?’ (4:9), alluding to the long- passive in the course of his dialogue time hostility that existed between with Jesus, the Samaritan woman Jews and Samaritans. Like Nicode- was an active respondent throughout mus, she too understood Jesus and the dialogue, exhibiting uncommon his statement in earthly terms (4:11- theological knowledge and interests. 12). Nevertheless, the woman had a This prompted Jesus to directly spontaneous dialogue with Jesus reveal himself to her as the Messiah that gradually brought a reversal in whom the Samaritans expected in her attitude. She began to plead with terms of the taheb. The messianic Jesus for the water which he would revelation was given to her by using give so that it might become a spring the ‘I AM’ formula (4:25-26), a within her gushing up to eternal life Johannine formula used to describe (4:13-15). Throughout the conversa- Jesus as the revelation of the one tion the woman displayed an excel- God to humans. This is the first time lent knowledge of the existing culture and religious history based on the 19 Brown, John I-XII, pp. 170-171, finds an allu- sion to the Palestinian Tg. Gen. 28:10 which speaks of the overflowing well of Haran, the place 18 F.F. Bruce, Commentary on the Book of Acts where Jacob had a vision of God. (Grand Rapids: Eerdmans, reprint, 1981), p. 177. 20 Carson, John, pp. 221-222. THE PROFILES OF WOMEN IN JOHN 33 in the Fourth Gospel that the formu- the Law to them (M. Sotah 3.4). la appears in an absolute and revela- The self-revelation of Jesus as the tory sense and this privilege is given Messiah made such an impact on the to a woman before it was ever woman that she left her jar and went revealed to the male disciples. to the town calling people to ‘come The disciples were astonished to and see’ whether Jesus is the Messi- see Jesus talking alone with a ah promised in the Scripture (4:28- woman (4:27), for it was undesirable 29). The woman, who had been con- that a Rabbi should speak with fined to her own house, realized a women, even with his own wife, par- sense of freedom after her encounter ticularly in public places (Pirke with Christ to face her own people Aboth 1.5).21 However, none of and introduce Jesus to them. Even at them had the courage to question this stage, she had doubts about his him on this matter, but the woman messiahship. Her statement, mêti was freely discussing with Jesus mat- houtos estin ho Christos; (‘This ters related to the human search for man is not the Christ, is he?’) in 4:29 life. While Nicodemus disappears which expects an answer ‘no’ indi- from the scene abruptly in the course cates this.23 of his dialogue with Jesus, the Such scepticism, however, was not Samaritan is pictured as the one who unique only to this woman. The dis- was constructively engaged in the ciples, the crowd, and individuals like dialogue until she came to the point Nicodemus, Martha, and Pilate of seeing, though dimly, Jesus as the showed doubts (1:46; 3:9; 4:33; Messiah sent by God to reveal the 7:41-42; 11:39; 18:33). The truth. woman was still in the learning John gives a positive picture of the process until she was convinced fully woman, who was a Samaritan by along with her fellow-citizens (4:42). race and corrupt in terms of religious Had her faith been defective, it would have been impossible for the Samar- norms, in a revolutionary way, for itans to believe in Jesus ‘because of the Jewish society of his day regard- the woman’s testimony’ (4:39). The ed women as inferior to men ‘in fruit of her mission proves all the mind, in function and status’.22 His more that the woman truly believed attempt to project the woman as a in Jesus as the Messiah. theologian is certainly to restore the The Samaritan’s act of leaving her status of women in his time when the water jar to go and call her people is rabbis were prohibiting knowledge of reminiscent of the response which one normally gives to the call for 21 See Barrett, St. John, p. 240; Carson, John, apostleship, namely to ‘leave all p. 227; cf. Jeremias, Jerusalem in the Time of things’, especially one’s present Jesus (Philadelphia: Fortress Press, pb print., 1975), p. 363. 22 See L. Swidler, Women in Judaism: The 23 Cf. E. Danna, ‘A Note on John 4:29’, Revue Status of Women in Formative Judaism Biblique 106 (1999), pp. 219-223, who argues (Metuchen, NJ: The Scarecrow Press, 1976), p. against the usual positive claim made about the 82, p. 200 n. 98. Samaritan woman. 34 JEY J. KANAGARAJ occupation, whether symbolized by sionary role by setting her ministry in boats (e.g. Mt. 4:19-22), or tax the context of Jesus’ missionary booth (cf. Mt. 9:9), or water pot.24 challenge to his disciples (4:31- Her invitation to ‘come and see’ 38).27 The coming of the Samaritans (deute idete 4:29) parallels the to Jesus is metaphorically described angel’s invitation to come and see as the ‘harvest’ (4:35) which, accord- the empty tomb (Mt. 28:6) and ing to the Matthean tradition, is an Jesus’ call to follow him (cf. Mt. image of mission (Mt. 9:37-38). 4:19; Mk. 1:17).25 In this sense, Besides this, John 4:31-38 has sev- John regards this woman as a eral other mission terms, such as the mouth-piece of Jesus to call people sower and reaper, gathering of fruits, to discipleship (cf. Jn. 1:39). the sending of the disciples to reap She is thus portrayed as an intu- others’ labour, etc., implying that the itive theologian and an apostle who woman, by sowing the seed on brought people to Christ by her wit- behalf of Jesus, has prepared for the ness even before the disciples were apostolic harvest. sent out on mission. This is further In the literary structure of the confirmed by the expression dia ton Fourth Gospel, her mission is con- logon tês gunaikos marturousês nected also with the mission of Jesus used for ‘because of the woman’s whose healing in Cana of Galilee testimony’ (4:39), which is similar to brought the whole household of the the dia tou logou autôn used in official into faith (4:46-54).28 The Jesus’ prayer for those who would woman’s witness is identified with believe in Jesus by hearing the apos- that of John the Baptist which is tles’ words (17:20). The woman did clear from the structural parallel in advance what the apostles will do between John 3 and 4:1-42. Just as after Jesus’ departure. Thus John Jesus’ self-revelation (3:1-21) is gives the Samaritan woman apos- placed alongside the Baptist’s wit- 26 tolic status. ness (3:22-30), in John 4 the self- As an apostle who had seen Jesus revelation of Jesus (4:1-26) is placed as the Messiah and Saviour and who had borne witness to the people, the woman can also be understood as a missionary. John highlights her mis- 27 Cf. C.H. Dodd, Historical Tradition in the Fourth Gospel (Cambridge: Cambridge University Press, reprint., 1965), pp. 391- 405, who says 24 See Schneiders, ‘Women in the Fourth that John 4:31-38 contains Synoptic words and Gospel’, pp. 132-133. mission concepts which John adapts to fit into his 25 The word deute is used in the NT 12 times, own theological point and therefore that the pas- out of which it appears 6 times in the mouth of sage exhibits earlier tradition. Jesus (Mt. 4:19; 11:28; 25:34; Mk. 1:17; 6:31; 28 Cf. Carson, John, p. 229, who finds an antici- Jn. 21:12), twice in the sayings of the angels (Mt. patory link between the mission of the Samaritan 28:6; Rev. 19:17), and once in the invitation of (4:27-38) and the mission of the Son (5:19-47). the king who arranged a wedding feast (Mt. 22:4). Cf. also J.J. Kanagaraj, ‘Worship, Sacrifice and 26 See Brown, ‘Roles of Women ‘, p. 187; Mission: Themes Interlocked in John’, Indian Schneiders, ‘Women in the Fourth Gospel’, p. Journal of Theology 40 (1998), pp. 31-32 for 133. the link between worship and mission. THE PROFILES OF WOMEN IN JOHN 35 alongside the woman’s witness to Christ. If we accept Schneiders’ (4:27-42).29 Thus what the woman thesis that the beloved disciple in did was indeed a participation in John is a ‘textual paradigm’ who, as God’s mission. a prism, refracts the ideal disciple- The initiative taken by the Samari- ship into a number of characters in tan woman was the fulfilment of the Gospel, then the woman of Jesus’ own missionary agenda of Samaria, as Schneiders herself indi- accomplishing the work of the cates, can well be regarded as one Father (4:34). Jesus considered the such character.31 Definitely the coming of the Samaritans to him as Fourth Evangelist exalts a despised the gathering of fruits (4:36) and Samaritan woman to the rank of a hence his food (4:32,34). It is she theologian, apostle and missionary, who gave this food to Jesus rather while he pictures the male disciples than the male disciples whose earth- mostly as inactive, timid and slow in ly food was not acceptable to him at understanding. that stage (4:31-34). Missionary con- version, making an impact on the 3. Martha and Mary of society, and worshipping God in Bethany: Paradigms for Bhakti spirit and in truth—are all the hall- and Service marks of true discipleship. The woman, who exhibits all these quali- The story of Martha and Mary of ties, is indeed a model disciple of Bethany appears only in Luke and Christ and a pioneer missionary John, but in different forms and con- apostle! The whole narrative indi- tent (Lk. 10:38-42; 12:1-8). The cates that the Johannine community name Lazarus is linked with Martha received the Samaritan converts in and Mary as their brother in the its fold and that the leadership includ- Johannine narrative (11:1,5,21, ed women along with men.30 23,32), whereas in Luke, Lazarus The fact that the Samaritan appears in a parable (Lk. 16:19-31). woman came with a jar to draw Obviously the Lucan and Johannine water shows her involvement in accounts belong to two different, but household work. Her life that did not not unrelated, traditions. It is unnec- follow the socially acceptable norms essary for us to discuss the historical must have caused her to be confined validity of the Lazarus episode here. inside her house. Confinement In the light of the semitisms traced in excluded her from public life, but her John 11:1-53,32 we can agree with encounter with Christ gave a shift in Dodd that the traditional material life-style by freeing her from the social taboo and making her bound 31 Schneiders, ‘ ‘Because of the Woman’s Testimony …’’, pp. 513-535. However, it is diffi- 29 See R. Bultmann, The Gospel of John: A cult to accept Schneiders’ view that the Samaritan Commentary (Philadelphia: Westminster Press, woman is the ‘textual alter ego of the evangelist’ ET, 1971), pp. 111-112, 176. because of the Palestinian Jewish character of the 30 See Fiorenza, In Memory of Her, pp. 326- Fourth Gospel. 329. 32 See Bultmann, John, p. 395 n.2. 36 JEY J. KANAGARAJ has been remoulded by the author of Jesus’ injunction to his disciples to John to convey his own special mes- ask in his name whatever they wish sage.33 so that he might do it for God’s glo- Jesus loved (êgapa) the family of ry, is already believed, confessed and Martha, Mary and Lazarus; John practised by a woman disciple, and emphasizes this love relationship by in such a critical situation as bereave- placing the verb at the beginning of ment! John thus displays Martha’s the sentence (11:5). The author does faith as surpassing that of the male not mention anywhere in the Gospel disciples. The discourse then turned the name of the disciple whom Jesus towards the doctrine of resurrection. loved, but he mentions two women Martha did not understood that and one man as the objects of Jesus’ Jesus’ promise about Lazarus rising love. This has led some scholars to again indicated the resurrection at identify Lazarus as the beloved disci- the last day (11:23-24). She knew ple.34 Since Lazarus himself attains the theology of resurrection as held his identity only through his sisters in Pharisaic Judaism and in Christian (11:1,5), why don’t we consider the circles that there is a resurrection of two women to be identified with the the dead at the end-time. Martha’s beloved disciple? This is certainly due view of future resurrection is modi- to the male bias in biblical exegesis. fied by Jesus in terms of the present In fact, Martha and Mary are pre- resurrection experience that guaran- sented as active disciples of Jesus, tees the future. The ‘I AM’ formula while Lazarus remained passive even (used here for the second time before after his resurrection! a woman) clarifies that Jesus is the When Martha heard that Jesus was revelation of God; by believing in coming to Bethany after Lazarus him mortal human beings can rise to died, she went out to meet him out have eternal life now and also in the of her love and reverence for him future (11:25). At a time of hope- (11:20; cf. Gen. 18:2; 19:1; 33:3- lessness Jesus gave a special call to 4). Her faith in Christ is revealed at Martha to acknowledge his life-giv- the very beginning of her discourse, ing power as the Son of God before when she said, ‘Lord, if you had been he could act on her request. Immedi- here, my brother would not have died’ (11:21). Since Martha, like the ately the woman expressed her faith mother of Jesus, believed that Jesus by making a theologically charged could interfere at any point of time to confession before Jesus, ‘I believe do good, she stated, ‘But even now I that you are the Messiah, the Son of know that God will give you whatev- God, the one coming into the world’ er you ask of him’ (11:22). This (11:27). statement anticipates what Jesus Four important factors of this con- would tell his disciples about prayer fession need our attention: in John 14:13-14 and 15:7. (i) Martha exhibited action-orient- ed faith in the person and mission of 33 Dodd, Historical Tradition, p. 232. Christ at a time when usually it is 34 See Brown, John I-XII, p. XCV. hard for a bereaved person to do so. THE PROFILES OF WOMEN IN JOHN 37

(ii) The great confession made by as a model disciple who played a Peter, a male disciple, in the Synop- catalysing role in bringing Lazarus tic tradition (Mt. 16:16; Mk. 8:29) is back to life, whereas the male disci- credited to a woman in John’s ples were merely silent listeners. Gospel. In fact, her confession is the- Martha attains significance in the ologically more charged than that of Fourth Gospel by her role as a ser- Peter! This shows that the role of pri- vant. In the dinner narrative John macy in the church was shared with specifically mentions that ‘Martha women in John’s time. served (diêkonei)’ (12:2). The (iii) Martha too showed evidence of imperfect mood of the verb indicates her faith in Jesus before the sign of that her action was habitual with the Lazarus’ resurrection, just as the meaning, ‘Martha, as per her cus- mother of Jesus did. That is to say, tom, was serving’. One of the pri- Martha’s faith was not based on see- mary marks of Jesus’ disciples is ser- ing the signs, but on the identity of vanthood and this was dramatically Jesus and his words. What Jesus had demonstrated by Jesus by washing to tell Thomas (20:29) was already the feet of ‘his own’ during the demonstrated by a female disciple in Passover meal (Jn. 13:1-20). By per- Bethany. forming this act as a model for disci- (iv) The very purpose of the Fourth pleship, Jesus called them to serve Gospel is to lead the readers into one another likewise (13:14-17). faith in Jesus as the Messiah and Son Martha (also Mary) had already ful- of God and to confirm them in that filled the role of a servant. In John it faith (20:31). John records that this is the women followers who readily purpose is already fulfilled in a show the marks of ideal discipleship woman character whose creative in advance, while the male disciples faith placed her in the front-line in needed to be taught with a visual the community of believers. demonstration! The one who was The leadership role of Martha is distracted by many works she need- ed to do (Lk. 10:40) becomes the aptly summarized by Schneiders person who gladly serves in John. who says, This shows the progress Martha had Martha appears in this scene as the made in her ‘loving devotion’ (bhak- representative of the believing community responding to the word of Jesus with a full ti) to Jesus. confession of Christian faith. It is a role Schneiders argues that the meal at analogous to Peter’s as representative of Bethany alludes to the Eucharist in apostolic faith in Matthew’s Gospel. This which Jesus is the guest of honour representative role of Martha is difficult to and Martha and Mary are the minis- understand unless women in John’s 36 community actually did function as ters. This is quite unlikely, for the community leaders.35 meal took place ‘six days before the No doubt, John presents Martha 36 Schneiders, ‘Women in the Fourth Gospel’, p. 137; she argues thus by observing that the term 35 Schneiders, ‘Women in the Fourth Gospel’, p. diakonos had become the title of the office of the 136. deacon by the time John’s Gospel was written. 38 JEY J. KANAGARAJ

Passover’ (12:1), that is, on the pre- anointing of the feet alludes to the ceding Saturday and not on the Sun- duty of Jewish slaves to wash and day evening, as Schneiders judges.37 wipe the feet of the guests at special The word diakonos is not used in meals. Mary showed her bhakti (lov- John 12:1-8 as it is used in the wed- ing devotion) to Jesus, at first by ding at Cana narrative. Moreover, shedding tears at his feet and then by the Gospel tradition displays Jesus anointing them with a costly per- not as the guest of honour in the fume made of pure nard and wiping Passover meal, but as the one who them with her hair. Her devotion and serves the meal. The dinner at submission to Christ was greater Bethany was perhaps hosted to hon- than that of Martha. Both the our and thank Jesus for restoring the women showed confidence in the life of Lazarus. Besides thanksgiving, life-giving power of Jesus, when they Mary’s act of anointing at the meal said, ‘Lord, if you had been here, my also fulfils another spectrum of disci- brother would not have died.’ pleship: devotion, service and partic- (11:21,32). But it was Mary who ipatory faith in Jesus’ death. We will aroused the compassion of Jesus to turn now to this part of the scene. act by her tears shed at his feet Mary’s act seems to be a combina- (11:33) and thus she becomes the tion of the account of the anony- foremost of the women, who, by mous woman’s anointing of Jesus’ their devotion and fervour, move the head (Mk. 14:3-9; Mt. 26:6-13) and heart of Jesus to act in favour of suf- Luke’s account of the sinful woman fering humanity! washing Jesus’ feet with her tears Obviously John commends the and wiping them with her hair (Lk. role of such women in his communi- 7:36-50). Possibly, each evangelist ty by projecting Mary and Martha as used independently a separate their representative figures. While strand of tradition that came to them Martha demonstrated her role as ser- with cross-combinations of different vant-leader by actively serving at the details and incorporated their own table, Mary manifested her servant theological thought into that tradi- role in terms of sacrifice and utter tion.38 John gives the identity of the devotion to Christ. Mary’s anointing woman that was unknown in the was not an act of penitence as Luke primitive tradition. implies. It was not an act of prepa- In the Johannine account the feet ration for burial either, as Matthew of Jesus attain importance. Mary fell at Jesus’ feet on two occasions and Mark record (Mt. 26:12; Mk. (11:32-33; 12:3). Her action reflects 14:8), but it was an act performed the Indian custom of paying homage on the day of his burial (12:7). Thus to any respectable person and her Mary’s anointment was an act of embalming Jesus’ body in advance even before his death, exhibiting her 37 See Barrett, St. John, p. 410, who shows that for John the Passover began on the following faith in Jesus’ death, for the raising Friday evening. of Lazarus had already triggered the 38 See Dodd, Historical Tradition, pp. 172-173. decision of the Jewish leaders to kill THE PROFILES OF WOMEN IN JOHN 39

Jesus (11:46-53). (2) Just as Jesus humiliates himself to be a Nevertheless, the question is: why slave, Mary humiliates herself by loosing was the anointing done at Jesus’ feet her hair to do the task of a slave. rather than on his head? Anointing (3) Jesus’ act is shown as an example to be at the feet differentiates Mary’s followed by his disciples as a mark of true discipleship and leadership. So also Jesus’ action from the woman who anoint- justification of the woman’s act in 12:7-8 ed Jesus’ head in Matthew and Mark. makes her an example to those who Since the anointing is followed by the believe in his death. wiping of his feet with hair, her act Viewed in the light of what Jesus should be associated with Jesus’ act did to his disciples, Mary’s perform- of washing his disciples’ feet and ance is an exemplary act of humble wiping them with his own towel in service to humans and loving devo- John 13 rather than with the act of tion to Jesus. It is striking that even the woman in Luke 7. Jesus’ act before Jesus exemplified true disci- taught the disciples the nature and pleship and displayed his love for his cost of discipleship. That is, it was own, Mary had already demonstrat- the symbol of humility and service ed these qualities. Her humble serv- which was supremely demonstrated ice prophetically foreshadows the in his death on the cross. These two feet-washing of Jesus at the Passover central qualities of discipleship are that signifies his impending death on manifested in Mary’s act as well. In the cross.41 fact, anointing of the feet by a The historical context in which woman during a meal was improper Martha and Mary served Jesus and in Jewish eyes.39 All the more, letting his followers makes us aware of the her hair loose in public, in the pres- boldness these two women dis- ence of men in particular, was treat- played. As J.A. Grassi observes, the ed as a disgrace for a woman (cf. 1 Cor. 11:5-16). If so, the scene in dinner was hosted at a time when the Bethany depicts Mary crossing the Jewish leaders had given orders to boundaries of the then social custom make known to them Jesus’ where- abouts so that they might arrest and in order to express the family’s love 42 for Jesus. put him to death (11:53,57). Also, Scott points out the following one of the male disciples, Judas three important parallels between Iscariot, vehemently opposed Mary’s Mary’s anointing of Jesus’ feet and act of self-renouncement out of his the feet-washing of Jesus in John desire for selfish gain (12:4-6). In 13:40 spite of this risky and unfavourable (1) Both the feet-washing of Jesus and situation, the two women took Mary’s anointing of take place during the courage to express their bhakti and meal. submission to Jesus in their own home. John thus projects them as 39 See R. Schnackenburg, The Gospel According to St. John, Vol. 2 (New York: Crossroad, 1990), p. 367 and p. 522 n. 15. 41 Cf. E.E. Platt, ‘The Ministry of Mary of 40 Scott, Sophia and the Johannine Jesus Bethany’, Theology Today 34 (1977), p. 37. (Sheffield: JSOT Press, 1992), pp. 210-211. 42 Grassi, ‘Women’s Leadership Roles ‘, p. 315. 40 JEY J. KANAGARAJ model leaders who need to be imi- hold duties by extending hospitality tated even by the male disciples! and care. At the same time they were Mary’s anointing with the costly closely bound with Christ and to his perfume made of pure nard had a mission of accomplishing God’s silencing effect upon all those who redemptive plan. Both of them, were in the house (‘The house was then, can be regarded as ideal disci- filled with the fragrance of per- ples who fulfil the role of the beloved fume’—12:3b). The sacrificial act disciple in John.44 Such a model role done for Jesus left its mark upon oth- played by the women-duo would be ers even without her awareness. unthinkable to John unless some Therefore M.L. Loane comments, women in his community were active ‘Mary could not help but sweeten the members showing extraordinary world with the beautiful qualities of devotion to Jesus. life whose influence was redolent with the Master’s love.’43 Here is a 4. Mary Magdalene: An conceptual parallel with the mission of an apostle to spread in every place Apostle Sent to the Apostle- the fragrance that comes from know- Designates ing Christ (2 Cor. 2:14-16). Mary of Magdala, another key figure Just as the apostles’ fragrance has among the women profiles of John, a double effect, death to those who is the next focus of our study. This are perishing and life to those who woman appears only in the passion are believing, Mary’s act celebrates and resurrection narrative of John the new life given by Jesus by his (19:25; 20:1-18). This means that death to those who believe some women in John, particularly (12:9,11), but at the same time leads Mary Magdalene, played supportive the Jews into their own destruction roles during Jesus’ hour (hôra), the because they intensified their plot to crucial moment of Jesus’ ministry kill Jesus as well as Lazarus that made God’s love and salvation a (12:10,19). Thus Mary, as an aroma reality to the world. Just like the of Christ, performed an apostolic act mother of Jesus who had a key role of spreading the fragrance! in the beginning of Jesus’ ministry, In sum, both Martha and Mary are the Samaritan woman who played the paradigms for ideal discipleship the leadership role in extending the and hence for effective leadership in boundary of Jesus’ mission to the the church because they exhibited Samaritans, and Martha and Mary the qualities of devotion, sacrifice, who exercised an active role in Jesus’ submission, service, faith, boldness passion to the extent that their bhak- and of apostolic witness. We should ti and service became the preamble also note that as a family, the sisters to the whole Passion narrative of were effectively involved in house- John, so also another woman, Mary

43 M.L. Loane, Mary of Bethany (London/Edinburgh: Marshall, Morgan & Scott 44 See Schneiders, ‘ ‘Because of the Woman’s Ltd., 2nd impr. 1955), p. 101. Testimony … ‘’, pp. 528, 534-535. THE PROFILES OF WOMEN IN JOHN 41

Magdalene, became a central figure wrong in calling her die Jüngerin in Jesus’ resurrection and the subse- Jesu (the female disciple of Jesus).49 quent appearances (20:11-23).45 If Mary’s proclamation to the male Barrett’s comment that in John disciples saying, ‘I have seen the 20:1-18 John has skilfully combined Lord’ (20:18), has apostolic signifi- two traditions of Jesus’ resurrection, cance, for the early church regarded resurrection appearances and the a vision of Jesus as the primary mark discovery of the empty tomb is cor- of the apostolic witness which is the rect,46 then Mary Magdalene is the foundation of Christian faith (1 Cor. unifying figure of the two traditions. 15:3-9; cf. Lk. 24:34). In this sense John singles out Mary Magdalene Mary Magdalene attains the status of as the only woman who first discov- an apostle, being equal in every ered the empty tomb (20:1-2) and respect to that of Peter and Paul. who received the first Easter That is why the later Greek Fathers Christophany as well as the apostolic named her isapostolos (‘equally an commission to announce the good apostle’).50 In fact, Mary was given a news of Jesus’ resurrection (20:11- double apostolic role: at first she car- 18). She saw the risen Jesus first and ried the news about the empty tomb bore witness to him (cf. Mk. 16:9- to Peter and the beloved disciple, 10). In Jewish tradition a woman had inciting them to ‘come and see’; and no right to witness because she was the second time she was sent to the treated as a liar (cf. Gen. 18:15); her larger group of disciples to testify witness was acceptable only in that she had seen the Lord (20:17- exceptional cases.47 John breaks this 18).51 Her love for Jesus was so deep tradition and approves the witness of that she was searching for him with a woman. Hengel observes that great longing and weeping (20:11- Mary Magdalene in John attains the 15). honour of being listed with the clos- Like the Samaritan woman, Mary est relatives of Jesus (19:25) and that Magdalene was led from her misun- she attains the first place in the order derstanding to a clear vision and of revelation and in the history of the faith. She saw the risen Lord, apostolic Easter message, analogous received the commission directly to that of Peter among the male dis- from him and carried it out faithfully. ciples.48 Therefore Hengel is not She proclaimed to ‘his brothers’ the words of Jesus that in his exaltation the filial relationship between him 45 See Scott, Sophia, pp. 174-175, who shows and his disciples, and between them that the women of John feature at key points in Jesus’ ministry. and the Father was confirmed. This 46 Barrett, St. John, p. 560. message echoes the content of the 47 See Jeremias, Jerusalem in the Time of apostolic preaching about Jesus’ res- Jesus, pp. 374-375. 48 Hengel, ‘Maria Magdalena und die Frauen als 49 ibid., p. 252. Zeugen’, in O. Betz, et al. (eds.), Abraham unser 50 Vater (Leiden/Köln: EJ Brill, 1963), pp. 250-251, ibid., p. 251. 256. 51 Cf. Scott, Sophia, p. 225. 42 JEY J. KANAGARAJ urrection and its impact on human Gospel. Therefore just like the lives. Gospel, the epistles too generally Scott argues that due to the pres- reflect the life-situation of the Johan- ence of two or three layers of tradi- nine community. It seems that 2 tion in the resurrection narrative of John is addressed to a community, a John, there are some inconsistencies house-church, through an individual and duplications. For example, if the who was in charge of that communi- beloved disciple had already believed ty, just as 3 John is addressed to an in the risen Jesus (20:8), what neces- individual, Gaius, with a message to sity was there for Mary Magdalene to the whole church. go and announce it to the disci- Almost all the commentators agree ples?52 However, there is no incon- that the ‘elect lady’ (eklektê kyria in sistency in this double account. What 2 Jn. 1) and her ‘elect sister’ (hê the beloved disciple believed was that adelphês sou tês eklektês in 2 Jn. Jesus’ body was no more in the 13) do not point to specific individu- tomb. He still was ignorant of the als. The term ‘elect lady’ is taken as scriptures that testify to the resurrec- the ‘personification of the church’,54 tion of Jesus (20:9)! He went back a ‘community and not an individual home along with Peter without real believer’ (B.F. Westcott and S.S. faith in Jesus’ resurrection. In this sit- Smalley), a ‘local church and its uation Mary’s witness must have members, and ‘her sister’ being clarified the reality of resurrection to another such local church’ (C.H. all the disciples, including the Dodd), a ‘personification of a local beloved disciple. Mary’s message church’ (John Stott), a ‘metaphorical equipped them for their future apos- way of saying “the church and its tolic role. Hence Mary Magdalene is members”’ (I.H. Marshall and M.M. called apostola apostolorum (‘the Thompson), and a ‘church whose 53 apostle to the apostles’). members are the children’ (D. Jack- man). The metaphorical interpreta- 5. The Elect Lady: An tion rests on the observation that the Unnamed Pastor? church in the NT, similar to The reference to the ‘Elect Lady’ in Jerusalem in the OT, is designated as 2 John needs our special attention in a woman or the bride of Christ (2 our endeavour to understand the Cor. 11:2; Eph. 5:22-32; Jn. 3:29; leadership roles of women who fea- Rev. 18-19) and as the ‘chosen ture in the Johannine writings. At woman’ (1 Pet. 5:13; cf. Rom. 8:33; the outset it should be stated that 1 Pet. 1:1). 1,2,3 John come from the same Nevertheless, three issues have not author or at least from the same adequately been dealt with by the community and that the epistles commentators: were written later than John’s (i) If the term ‘elect lady’ itself means the

52 ibid., pp. 222-223. 54 Bauer-Arndt-Gingrich, A Greek-English 53 See Brown, ‘Roles of Women’, p. 190. Lexicon of the NT, p. 242. THE PROFILES OF WOMEN IN JOHN 43

church, i.e., a community consisting of another local church from where the several members, then why does the elder wrote 2 John. If this interpre- author refer separately to ‘your children’ (2 Jn. 4), by using singular ‘your’ (sou)? tation is correct, then 2 John is the only writing in the NT addressed to a (ii) If 2 John 1 does not denote an woman.57 We may also say that individual, why does the author use the second person singular in three verses (vv. these women exercised a pastoral 4,5,13), while using plural in other verses? role in two different local churches over which the elder had jurisdiction. (iii) Nowhere in the NT is a church addressed as kyria (‘lady’).55 An important characteristic of John is to use the historical figures as I revive, therefore, the view that symbolic or representative figures was once argued by Clement of (e.g.: Nicodemus in 3:1-15 where Alexandria and others, that the ‘elect the singular and plural forms are lady’ is an individual who represents interchangeably used, the mother of a house church (2 Jn. 10), although Jesus, the Samaritan woman, and it is difficult to treat the terms, Eklek- even Jesus himself).58 Likewise, the ta and Eklekta Kyria, as personal names. The second person plural elect lady and her elect sister of 2 shows definitely that the letter is John are possibly historical figures meant for a community of believers. whom the Johannine community set But it is natural that any letter meant as the representatives of two sepa- for a church is addressed to the rate house churches. We may also leader or guardian of that church suggest that these women leaders unless otherwise stated. For exam- possibly founded these churches by ple, 3 John is addressed to one their labour and that is why the elder Gaius, while it is meant for the whole identifies the members of the church- church. It is probable, as M.D. Hutaff es as their children (2 Jn. 4, 13; cf. notes, that the elect lady of 2 John Gal. 4:19). was a female leader of the house- The female leader had three church like Prisca (1 Cor. 16:19; important functions in the church: to Rom. 16:3), Chloe (1 Cor. 1:11), offer hospitality in her house to the and Nympha (Col. 4:15)56 and that travelling evangelists (cf. 2 Jn. 10, her elect sister was the leader of 11), to guard the church from hereti- cal teaching that denied Christ who came in flesh (2 Jn. 7), and to pre- 55 Margaret Hutaff observes that the church is described as ‘lady’ in the Shepherd of Hermas serve love, truth and the teaching (Vis. 3.I.3)—see M.D. Hutaff, ‘The Johannine (didachê) of Christ in the communi- Epistles’, in E.S. Fiorenza (ed.), Searching the Scriptures: A Feminist Commentary, Vol. 2 (London: SCM Press, 1994), pp. 423-424. 57 ibid.; see also Fiorenza, In Memory of Her, However, in the Shepherd of Hermas the term is pp. 248-249. used as a polite term to address an ‘elderly 58 See R.F. Collins, ‘The Representative Figures woman’ and not as a designation of the church. of the Fourth Gospel’, Downside Review 94 The woman appears as an apocalyptic figure (1976), pp. 26-46, 118-132; S.M. Schneiders, rather than a historical or representative figure. ‘History and Symbolism in the Fourth Gospel’, in The same word is used to address also another M. De Jonge (ed.), L’ évangile de Jean: Sources, woman named Rhoda in Rome (Vis. I.I.5). rédaction, theólogie (Leuven: Leuven University 56 See Hutaff, ‘Johannine Epistles’, p. 423. Press, 1977), pp. 371-376. 44 JEY J. KANAGARAJ ty (2 Jn. 5-9). It is unimaginable that 3:13), in case the letter would fall such roles would have been attrib- into their hands, that it is a harmless uted to a metaphorical or personified letter to a friend.61 However, 2 John figure!59 While the ‘lady’ was attacks not the unbelievers, but only involved in the household duties such those who have gone out of the as hospitality, she was fulfilling the church (v. 7). In fact, 3 John com- pastoral duties of the church because mends the travelling evangelists who of her deep commitment to Christ. accepted nothing from the ‘heathen’ As in the papyri manuscripts, the (ethnikoi – 3 Jn. 7), a derogatory word kyria in Aramaic is equivalent label used for non-Christians. If 3 to ‘Martha’.60 If so, there is a play on John is plainly addressed to an indi- the word in 2 John 1. Although kyr- vidual, why not 2 John? It is more ia is not a personal name, it perhaps probable that the women leaders are points in a hidden way to Martha. In presented in a hidden way so that the the light of John’s fondness for dou- letter might receive wider accept- ble meaning displayed in his Gospel, ance, including in the churches that such a hidden meaning is quite pos- discouraged women leadership. sible in the epistle. If so, it is only a Schneiders has shown that the ear- step further to say that ‘your elect sis- ly church was retreating from the ter’ implies Mary of Bethany, egalitarian discipleship of the Jesus Martha’s sister. Since they showed a Movement, while the Gnostics were sincere bhakti and service to Jesus, assigning apostolic functions to it is no wonder that eventually they women in their movement.62 She rose to the status as the heads of the further argues that the female identi- churches on par with the male disci- ty of the Beloved Disciple was dis- ples. This proves that Martha and guised by the final editor of the Mary were not marginalized after Fourth Gospel in order to distance their role depicted in the Fourth the Gospel from Gnostic texts and to Gospel. promote its acceptance in the ‘apos- Nevertheless, the question is: why tolic’ Christian movement, which are the women leaders mentioned in she calls the ‘Great Church’.63 disguise? Dodd thinks that such mys- Therefore it is possible that the iden- tification is to give the impression to tity of the ‘elect lady’ and her ‘elect the enemies of Christianity (cf. 1 Jn. sister’ was hidden for similar rea- sons. 59 It is true that 2 Jn. 6-12 has plural verbs and pronouns, but it is also true that the exhortation is If our interpretation of the ‘elect directly addressed to the lady (‘But now, dear lady, lady’ as an individual who played the I ask you’ in v. 5). The plural only shows that the pastoral role in the house church is elder’s instruction is to be circulated among the members of the church. correct, then it gives one more evi- 60 See C.H. Dodd, The Johannine Epistles (London: Hodder & Stoughton Ltd., 4 impr., 61 Dodd, Johannine Epistles, p. 145. 1961), p. 143; J.R.W. Stott, The Letters of 62 John: Revised Edition (Leicester: InterVarsity Schneiders, ‘ ‘Because of the Woman’s Press, 1995), p. 203; S.S. Smalley, 1,2,3 John Testimony …’’, p. 525. (Waco, Texas: Word Books, 1984), p. 318. 63 ibid., pp. 527,531,535. THE PROFILES OF WOMEN IN JOHN 45 dence for the women leadership CONCLUSIONS admitted in the Johannine commu- Our study on the woman profiles of nity. Like the women in the Gospel, John shows that they had unique she too was involved in such house- roles in Jesus’ mission of saving the hold works as providing hospitality suffering world. At a time when the and service and at the same time Jewish society treated women as bound herself with Christ in whose house-bound, John boldly presents power she could function as the cus- them as models to be followed. They todian of Christian faith. took the initiative to serve in and out- We need to ask at this point: why side their homes because of their does John place women in a good bhakti to Jesus and their awareness light? They are not pictured as those of human needs. In their service, who denied or betrayed Jesus nor they were readily willing to make are they presented as those who fled costly sacrifices, although men with away from Jesus when he was selfish ambition regarded it a waste. arrested and tried, as the male disci- The women of John were keenly ples did. Why does John portray engaged in theological discussions women thus? The answer probably based on the scripture and the reli- lies in the observation that there is an gio-social situation of the day. This undeniable link between Sophia was the case even though study and Christology and the role of women in teaching of the Torah were forbidden the Fourth Gospel. For John, Jesus, for women in the Jewish world. as Sophia, is equally a female expres- Therefore no wonder John gives to sion of God.64 He presents Jesus a woman theologian the credit of Sophia as the one who pre-existed confessing Jesus as the Messiah, the with God, was involved in creation, Son of God—a credit which was giv- tabernacled among human beings, en to a male disciple, Peter, in the exhibited God’s glory, supplied Synoptic Gospels. bread and wine to the needy, and Some of them were so loyal to revealed herself to the faithful seek- Jesus that they were with him in his ers. When he projects Jesus as the suffering at crucifixion and after his female expression of God, he cannot resurrection—the climax of the reve- fail to present women as reflections lation of God’s glory, whereas almost of Jesus Sophia in their love, devo- all the male disciples had fled away tion, faith and servanthood. from Jesus at that point. Their wit- ness to what they had seen made an impact in the society and led many, 64 By this, I am not arguing that Jesus was a including the disciples, to first hand female by nature and gender. I only point out how knowledge of Jesus and stronger the Johannine Jesus fulfils the role of Sophia which, both in Jewish and Hellenistic thoughts, faith in him. Therefore they are was feminine. It has been well proved by scholars known as the apostles, missionaries, that the Logos and Sophia are almost identical in and leaders of the church. status and task, and therefore one can argue that men and women bear equal status and role in When most of the male disciples Jesus. are presented by John as passive 46 JEY J. KANAGARAJ observers of Jesus’ deeds, the women in John show that they were women are portrayed as active not ‘uneducated domestic reclus- respondents to him. They did virtu- es’.66 The recognition of women in ous deeds such as hosting dinner, John’s Gospel as model figures in a serving at the table, overseeing the male dominated Jewish society feast, and anointing Jesus’ feet—all makes the Gospel a Gospel of revo- challenging works that no other per- lution and restoration. sons took the initiative to do. They What do the woman profiles of performed such deeds well in John have to speak to the women of advance of Jesus’ instruction to the disciples to do so. The Johannine our time? Let me put them in four 67 women acted thus with the prophet- categories: ic spirit and clear vision. (i) Women should bind themselves with True, almost all of them were busi- Christ who alone can empower them to do ly engaged in household works, but any form of service. at the same time they were remark- (ii) They should throw off ‘I am only a ably bound with Christ. Since Christ woman’ mentality and use the available had liberated them from male-domi- opportunities for leadership. nated culture and set them as model (iii) We must encourage and enable more leaders, the women became more participation of women in the church, in challenging figures than the men.65 the liturgy, decision-making bodies, house- They were empowered by Jesus groups, and in ordained ministry. himself, who, as the Sophia incar- (iv) We must identify and remove all forms nate, is the female expression of of oppression against women in the God. The unique roles played by the church and society.

65 Cf. Gospel of Thomas 114 where Jesus promises to make Mary a ‘male’, as Peter was ask- ing Jesus to send her away, because, for him, 67 For points (ii)—(iv) see Somen Das (ed.), women are not worthy of life. Women in India: Problems and Prospects (Delhi: 66 Schneiders, ‘Women in the Fourth Gospel’, p. ISPCK, 1989), pp. 1-2. 130.

Acceptance The audacious self-conceit of humankind Misconstrues the crucial question of the Age, Reducing reality to our subjective plane We focus upon vain acceptance of our belief in God; Failing to see the ultimate question is: Does God accept us? Verse by Garry Harris, Adelaide, South Australia (used with permission) 0144-8153 ERT (2003) 27:1, 47–54 The Holy Spirit, Hermeneutics, and Transformation: From Present to Future Glory Gary L. Nebeker

Keywords: Christocentric, role, illumination, application, divine image, renewal, truth, teleology Introduction application of the text? This article Throughout the history of the proposes a third more nuanced alter- Protestant Church, the role of the native. Because ‘truth’ can be under- Spirit in interpretation has been sub- stood as that which is christocentric sumed under discussions of the doc- and transformational in character, trine of illumination.1 In the past the role of the Holy Spirit in quarter century, the topic of the role hermeneutics must be understood in of the Spirit in hermeneutics has a similar way. The Spirit’s role—or made its way into a small but signifi- goal—in interpretation is to allow the cant number of books, journal arti- interpreter to understand the text in cles, and scholarly essays.2 As a rule, such a way that the text transforms discussions in the literature have focused on two principal inquiries: the interpreter into the image of Does the Holy Spirit aid in the inter- Christ. While this may appear as a pretation of the text, or Does the

Holy Spirit aid an interpreter in the 1 For a helpful overview, see James P. Callahan, ‘Claritas Scripturae: The Role of Perspicuity in Protestant Hermeneutics’, JETS 39 (1996), pp. Gary L. Nebeker (PhD, Dallas) is Otto and 353-372. Mildred Kotouc Professor of Theology at 2 Grace University in Omaha, Nebraska. He has Along these lines, several recent works bear had articles recently published in Bibliotheca mention, Millard J. Erickson, Evangelical Sacra, Trinity Journal, Journal of Biblical Interpretation: Perspectives on Hermeneutical Counseling, and Fides et Historia. Dr Issues (Grand Rapids: Baker, 1993), pp. 33-54; Nebeker currently serves on the steering David J. McKinley, ‘John Owen’s View of committee of the Dispensational Study Group Illumination: An Alternative to the Fuller-Erickson in the Evangelical Theological Society in Dialogue’, BSac 154 (1997), pp. 93-104; and North America. His areas of specialization Daniel B. Wallace, ‘The Holy Spirit and and interest include soteriology, anthropolo- Hermeneutics’, 1-6 [cited 24 April 2002] Online: gy, eschatology, and Pauline theology. http://www.bible.org./docs/soapbox/hermns.htm 48 GARY L. NEBEKER foregone conclusion, transformation revealed reality of God, Jesus Christ as the Spirit’s role in hermeneutics, is truth incarnate. Thus, ‘sentences surprisingly enough, has not been a and beliefs about him … depend on focal feature in the literature on this the action of this person—or, more topic.3 This exploratory essay, then, precisely, on his distinctive role in will attempt to explicate the relation- the unitary action of the Father who ship between textual interpretation sends him and of the Spirit whom he and the transforming work of the gives’.6 While ‘truth’ certainly has to Holy Spirit. do with cognitive convictions or beliefs about God that are not false, The Christocentric Character ‘truth’ must also be understood as of Truth that which is personal and relation- al in character. With Jesus as the per- In a host of instances in the NT, the sonification of ‘truth,’ as the ‘truth’ word ‘truth’ refers to statements that to whom we relate, ‘truth,’ we could are absent of falsehood, or state- also argue, is he who transforms us ments that stand in contrast to lying into his image. Hence, there is an or deception.4 However, to limit our aspect of truth that is personal, rela- understanding of ‘truth’ only to this, tional, and transformational in puts us into a framework of thinking nature: ‘to know the truth is to be of ‘truth’ only as ‘propositionally cor- known by the truth.’7 rect’ statements about God.5 In one From the Pauline perspective, important instance in the Johannine transformation into the image of literature, ‘truth’ is regarded not only Christ is both now and not yet. Paul as statements absent of falsehood, regarded the future restoration of but ‘truth’ is equated with a person, humankind’s fallen moral dignity Jesus Christ: ‘the way, the truth, (Rom. 5:2; 8:18, 21, 30) as some- and the life’ (John 14:6). As the thing that begins with union with the exalted Christ, who is the giver of 3 While transformation per se is not his specific focus, see the discussion of spirituality and exege- eschatological life through the Holy sis in Bruce K. Waltke, ‘Exegesis and the Spiritual Spirit (1 Cor. 15:45; 2 Cor. 3:17). Life: Theology as Spiritual Formation’, Crux 30 By virtue of identification with the (1994), pp. 28-35. exalted Christ, ‘glory,’ is restored 4 Anthony C. Thiselton, ‘Truth’, in The New International Dictionary of New Testament already in part and is a present real- Theology, ed. Colin Brown (Grand Rapids: Zondervan, 1978), 3:883-894. Drawing upon the correspondence theory of truth, Nicole correctly 6 So, Bruce D. Marshall, ‘”We Shall Bear the concludes that, ‘The full Bible concept of truth Image of the Man of Heaven”: Theology and the involves factuality, faithfulness, and completeness.’ Concept of Truth’, Modern Theology 11 (1995), Roger Nicole, ‘The Biblical Concept of Truth’, in p. 107. Scripture and Truth, eds. D. A. Carson and John 7 Søren Kierkegaard, Unscientific Postscript D. Woodbridge (Grand Rapids: Zondervan, 1983), (London: Oxford, 1941), pp. 169-224. While we p. 296. appreciate this insight, he overstated the case by 5 Alister McGrath, A Passion for Truth: The insisting that truth was not so much an objective Intellectual Coherence of Evangelicalism body of veracious convictions as it was the trans- (Downers Grove, Ill.: InterVarsity, 1996), pp. 177- formation of one’s life that occurs as a result of 78. personally appropriating the truth. THE HOLY SPIRIT, HERMENEUTICS, AND TRANSFORMATION 49 ity through the indwelling presence sequent, lasting spiritual and ethical of the Holy Spirit. This process effect that the text has upon our occurs, as the believer gazes upon lives, transformation that begins with the glory of Christ: ‘all of us … see- the renewal of our minds (Rom. ing the glory [moral perfection] of 12:2a cf. Eph. 4:23). the Lord as though reflected in a mir- To illustrate further this christocen- ror, are being transformed into the tric understanding of truth, let us same image [of christlikeness] from consider Paul’s words to the Gentile one degree of glory [present moral Christians of Ephesus. He reminded dignity] to another [future christlike them of the futility of their former moral perfection]; for this comes way of living, and then makes the from the Lord, the Spirit’ (2 Cor. point, ‘But you did not learn Christ 3:18). The not-yet of present glory is in this way, if indeed you have heard consummated at the resurrection him and have been taught in him, when the physical body is ‘raised in just as truth is in Jesus’ (Eph. 4:21). glory’ and ‘raised in power’ (1 Cor. For the Ephesian Gentiles to ‘learn 15:43; Philp. 3:21). Christ’ meant being taught the tradi- Beholding the moral perfection of tion regarding Jesus. Paul’s Coloss- Christ in the ‘not yet’ consists of a ian parallel is worth noting in this spiritually informed concentration connection: ‘As you therefore have upon the christocentric witness of received Christ Jesus the Lord, con- Scripture. The christocentric witness tinue to live your lives in him, rooted of the Bible is seen in Jesus’ words in and built up in him and established in John 5:39, ‘it is they [the Scriptures] the faith, just as you were taught …’ that testify on my behalf.’ This is also (Col. 2:6, 7). ‘Learning Christ’ (Eph. implied from Jesus’ self-disclosure to 4:21) also meant being spiritually the disciples on the road to Emmaus: transformed ‘by the living Christ who ‘Then beginning with Moses and all was the source of a new way of life the prophets, he interpreted to them as well as of a new relationship with 9 the things about himself in all the God’. When Paul asserted that scripture’ (Luke 24:27). This chris- ‘truth is in Jesus’, his words can be tocentric testimony of Scripture taken to mean that the truth of the serves as one of the effectual means gospel tradition finds its summary in of the believer’s moral transforma- Jesus, in his words, his deeds, and 10 tion into the image of Christ. With the validity of his witness. Kline we concur that, ‘Man’s recep- The christocentric and transform- tion of the divine image from Christ, ing nature of truth is also seen in the Glory-Presence, is depicted as a Paul’s perplexity over the Galatians’ transforming vision of the Glory and reversion to righteousness based on as an investiture with the Glory.’8 By externals: ‘I am again in the pain of ‘transformation’ we refer to the con- 9 Andrew T. Lincoln, Ephesians. Word Biblical Commentary (Waco, Tex.: Word, 1990), p. 280. 8 Meredith G. Kline, Images of the Spirit (Grand 10 Thiselton, NIDNTT, 3:892; Lincoln, Rapids: Baker, 1980), pp. 28-29. Ephesians,p. 280. 50 GARY L. NEBEKER childbirth until Christ is formed in forms us into the image of Christ. It you’ (Gal. 4:19). An important part is sometimes stated that the role of of the Galatian Christians’ transfor- the Holy Spirit is connected to the mation into christlikeness, we might application of a text more so than its surmise, was a fuller, more correct interpretation. However, given the understanding of the gospel, specifi- intricate interrelation between inter- cally, how the Galatians would find pretation and application, we should their acceptance with a righteous not be forced to choose between an God through the sufficiency of ‘either—or’ in this matter.11 More- Christ’s completed work (Gal. 2:5, over, since the notion of textual 14; 4:16; 5:7). ‘application’ is rather general in Paul draws a parallel between the nature, I am inclined to speak of a christocentricity of the gospel and its more specific role of the Holy Spirit, transforming effect in the New namely, transformation. This trans- Covenant ministry of the Holy Spirit formation, as we have noted, is a (2 Cor. 3:1–4:18). Having their spir- work in process that is both already itual blindness removed, those who and not yet. Finally, one may also hear the gospel, in a manner of wonder if ‘doing’ something the speaking, behold the glory of Christ. Bible commands necessarily leads to And, ‘as though reflected in a mirror, transformation into christlikeness. [those who behold the glory of At times, it seems that a distinction Christ] are being transformed into can be made between behavioural the same image [of Christ] from one modification and transformation into degree of glory to another; for this christlikeness.12 comes from the Lord, the Spirit’ (2 Christlikeness, I submit, consists of Cor. 3:18). From Paul’s understand- the virtues of faith, hope, and love (1 ing of the gloriousness of the New Cor. 13:13) as well as the other spir- Covenant, we can posit that to itual virtues enumerated in the NT. understand the gospel aright is to Drawing from the terminology of a understand Christ aright; to under- correspondence theory of truth, fol- stand Christ aright is to understand lowers of Christ are in a relationship ‘truth’ aright. of correspondence to Jesus. As Mar- shall puts it, ‘It is a relation among The Teleology of the Spirit in persons in which one person [Christ] Interpretation joins numerous others [believers] to Having thus considered this aspect himself by [their] faith hope, and of truth as that which is christocen- love, and in that way makes them tric, relational, and transformational like himself …. It is thus a relation of in character, then our understanding of the Spirit’s role in interpretation 11 John M. Frame, The Doctrine of the must be understood in a similar way. Knowledge of God (Phillipsburg, N. J.: P & R The Spirit’s role—or goal—in inter- Publishing, 1987), pp. 81-85. 12 For the classical explication of this distinction, pretation is to allow us to understand see Jonathan Edwards, Religious Affections (New the text in such a way that it trans- Haven, Conn.: Yale, 1959). THE HOLY SPIRIT, HERMENEUTICS, AND TRANSFORMATION 51 subject [believers] to term [Christ] in (Rom. 12:2a cf. Eph. 4:23), there is which the subject can, in an unpuz- a sense in which we become whom zling sense, be like—correspond we know.15 Thus, the role of the to—the term.’13 All of this means Holy Spirit in hermeneutics is (1) aid- that the Spirit not only aids us in a ing our understanding of who Christ correct understanding of the text, but is, and (2) effecting our transforma- aids us in such a way that this under- tion into Christ’s image. The work of standing is consequently followed the Holy Spirit in hermeneutics through by life change. involves both the former and the lat- Perhaps we have too often ter—not one to the exclusion of the assumed that the Holy Spirit helps us other. Of course, the challenge that to come to ‘propositionally correct’ comes with this proposal is that it is understandings of Scripture. That is difficult at times to measure spiritual to say, the Holy Spirit guides us so transformation—difficult perhaps, that our interpretations of the Bible but not impossible.16 do not contain falsehood or doctrinal Another matter merits considera- error. While on the one hand we do tion. If God has a desired priority, not demur from this, on the other result, or goal for what occurs when hand, is it not true that even non- his people read or hear his Word, Christian interpreters can under- what might that be? Admittedly, we stand the Scriptures correctly—if could offer several different respons- only in piecemeal fashion?14 Per- es to this end (e.g., obedience, con- haps we should suggest that non- fession, repentance, thanksgiving, believers can at times ‘understand’ or worship, to name a few). Howev- the text, but they do not regard what er, given Paul’s understanding of they understand as ‘truth’ that is per- God’s restoration of the fallen image sonally relevant. Personal relevance, of God in humankind through Christ, we submit, is something that can be can we not affirm that God’s overar- achieved only through the ‘assess- ching desire is that his people be cre- ment’ or ‘appraisal’ of the Holy Spir- ated to be like him in true righteous- it. This seems to be the upshot of ness and holiness according to the Paul’s words in First Corinthians image of their creator (Eph. 4:23- 2:14 when he wrote, ‘Those who 24; Col. 3:10)? Can we not also aver are unspiritual do not receive the that God has effectively predestined gifts of God’s Spirit, for they are fool- our conformity to Christ (Rom. 8:29; Eph. 1:5)? In conceding these ishness to them, and they are unable points, then, one of the means to understand them because they are whereby God accomplishes our spiritually discerned.’ transformation is through the gaze When Paul speaks of being trans- formed by the renewing of our minds 15 Ellen T. Charry, By the Renewing of Your Minds: The Pastoral Function of Doctrine (New 13 Marshall, ‘Bear the Image,’ pp. 110-111. York: Oxford, 1997), p. 26. 14 Millard J. Erickson, Christian Theology (Grand 16 In this connection, a work such as Edwards’s Rapids: Baker, 1983), pp. 255-56. Religious Affections serves as a competent guide. 52 GARY L. NEBEKER that the believer brings to bear on the in her life. Because we have acquired christocentric witness of the Word of a larger framework of many correct God. This transformation, we main- textual interpretations, transforma- tain, is attainable only through the tion into christlikeness will continue Spirit working in conjunction with even if we have misinterpreted some our hearing and reflection upon the texts. This reinforces Paul’s truism scriptures. This renewal spans from that our present knowledge of God is ‘one degree of glory,’ our present indirect and as a consequence, par- moral dignity, ‘to another,’ our future tial (1 Cor. 13:12a). Yet, he holds christlike moral perfection (2 Cor. forth the certainty that one day 3:18c). (‘then,’ 1 Cor. 13:12b) our knowl- Does the Holy Spirit continue to edge of God will be direct, free from transform an interpreter even if he the limitations of our present finitude has misunderstood a text? I am will- and moral taint. ing to answer this question with a qualified ‘yes’ if we can concede that Conclusion transformation occurs with not only Looking back on my days as a col- the interpretation of one biblical text, lege and seminary student, I always but through a collection of biblical appreciated those professors who texts. Sometimes textual misunder- strove for a healthy balance of schol- standing occurs when a person arship and spirituality in the class- incorrectly reads something from room. Still, I have wondered if the another biblical text into the biblical transformational dimension of exe- text that is under consideration. Lay gesis and theology was stressed people and even scholars may read enough in my education. In light of other biblical texts and themes into a this, I have had to re-evaluate my role given text when the text under con- as a theologian and an educator. I sideration is actually stating some- recognize that theology was once thing else. Hence, what they are say- regarded as the ‘queen of the sci- ing may be true from the fuller bibli- ences,’ and that there is a degree of cal picture, but their interpretation is scientific methodology that attends not what the text under considera- this discipline. At the same time, I tion is stating.17 Depending, of have come to regard my vocation course, on their level of hermeneuti- more as a narrative art that has spir- cal skills, interpreters will acquire a itual transformation into the image collection of correct textual interpre- of Christ as my principal didactic tations over the course of time. goal. I want to emphasize to my stu- Because of this, and because of a dents that knowledge of scripture prayerful dependency upon the Holy must translate into a relational Spirit, an interpreter may expect the knowledge of Christ. Such knowl- continual transforming work of God edge of Christ is not merely a ‘scien- tific’ understanding of Christ as an 17 Vern S. Poythress, ‘The Divine Meaning of ‘it’, but a relational knowledge of Scripture,’ WTJ 48 (1986), pp. 275, 278. Christ as a ‘thou’. Such knowledge is THE HOLY SPIRIT, HERMENEUTICS, AND TRANSFORMATION 53 not knowledge for knowledge’s sake, even trite.18 Yet, humility should tell but is a knowledge that indelibly us that there is always room for imprints our soul with the beauty and growth in spiritual maturity for the magnetism of Christ himself. Per- people of God—even for learned haps an appropriate question to ask scholars, pastors, and theological ourselves after we have exegeted a educators. text is: ‘How will this passage lead to For those of us who are theologi- a greater conformity to Christ?’ cal scholars, is seasoned, trans- When asking this question, we must formed insight or sapience cherished also remember that transformation as much as is scholarly competence into christlikeness will require a will- or notoriety? These are not mutually ingness or readiness on our part to exclusive, but they can be. At times, experience anxiety or difficulty. To skilled interpreters can correctly be sure, transformation can bring understand the text, but the transfor- acute discomfort to our lives. mational effect of the Holy Spirit Concerning this relational-trans- may not be taking hold in our lives formational knowledge of Christ, it is because of undetected or uncon- crucial that we take our cues from fessed sin. Lest we think of ourselves Paul’s Ephesian correspondence. In more highly than we ought, it ought that letter he states that our knowl- to be remembered that exegetes and edge of Christ is something that is theologues are especially vulnerable already possessed (Eph. 4:3-6), but is to lust for recognition, arrogance, not yet fully attained (Eph. 4:13). vain assertiveness, hasty defensive- Along with ‘unity of the faith,’ Paul ness, incredulous denial, provincial- affirms that one of the goals of ism, egotistical opportunism as well Christ’s gifting of the church is to as other subtleties of the flesh. In bring her to ‘the knowledge of the short, spiritual maturity as the teleo- Son of God, to maturity, to the logical work of the Spirit in measure of the full stature of Christ’ hermeneutics must never be regard- (Eph. 4:13). If one of the eschato- ed as methodological naïveté or a logical aims of Christ’s gifting of the banal appeal to piety. church is the maturity of his people, It is important to add that the perhaps transformation into the hermeneutical aim of spiritual matu- image of Christ should be a principal goal in the interpretive and theologi- 18 On the ethical function and goals of hermeneu- cal enterprise. At first blush, this tics, see Roger Lundin, Anthony C. Thiselton, and objective might seem overly basic or Clarence Walhout, The Responsibility of Hermeneutics (Grand Rapids: Eerdmans, 1985), p. 9. Regarding theology’s contribution to christ- likeness through Christian wisdom, see, Charry, Renewing of Your Minds, pp. 3-32; and Kevin J. Vanhoozer, ‘The Voice and the Actor: A Dramatic Proposal about the Ministry and Minstrelsy of Theology’, in Evangelical Futures: A Conversation on Theological Method, John G. Stackhouse, Jr., ed. (Grand Rapids: Baker, 2000), p. 90. 54 GARY L. NEBEKER rity (à la transformation into the institutions, as expressions of the image of Christ), is applicable not corporate Christ, bear greater only individually, but corporately as resemblance to Christ with the pass- well. Interpretive communities and ing of time. the gifted interpreters therein must In future discussions of the role of have not only correct understanding the Holy Spirit in interpretation, it of the text as an intended goal, but will be necessary to underscore the the spiritual maturity of their inter- correlation between hearing the text, pretive community as well. Too understanding it, and allowing the often, we limit spiritual maturity to text to change us not only individual- that which the Holy Spirit effects ly but corporately as well. Therefore, individualistically. Given the corpo- in keeping with Paul’s urging, as we rate implications of the ‘new man’ read the text, as we gaze upon language in the letters to the Eph- Christ, ‘we must grow up in every esians and Colossians,19 it is alto- way into him who is the head, into gether appropriate to speak of spiri- Christ’ (Eph. 4:15b). Yet, humility tual maturity in a collective sense as and commitment must accompany well. This applies to the local church, this hermeneutical endeavour. to denominations, to para-church ‘Humility is called for by the inter- ministries, and the broader theologi- preter’s awareness that final truth cal heritages to which we belong. may not always be in his grasp. But Our prayer and confident expectan- commitment signifies that the inter- cy must be that our churches and preter never give up in his quest to find the truth.’20 This quest for truth, 19 See, Darrell L. Bock, ‘The “New Man” as as I have maintained, is a quest for Community in Colossians and Ephesians’, in Christ. Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, ed. Charles H. Dyer and 20 Winfried Corduan, ‘Humility and Commitment: Roy B. Zuck (Grand Rapids: Baker, 1994), An Approach to Modern Hermeneutics’, pp.157-67. Themelios 11 (1986), p. 83.

Living the Kingdom Let us hear again the kingdom stories, Of a future-past revealed in Christ. Impacting on our present, this was-is-will be time confronts us, With a history that is anticipated and created now; In our flawed, but consecrated humanity. Verse by Garry Harris, Adelaide, South Australia (used with permission) 0144-8153 ERT (2003) 27:1, 55–72 The Lordship Salvation Debate Randall Gleason

Keywords: Faith, conversion, repentance, discipleship, carnal, assurance, sanctification, works, volition, polemics, filling of the Spirit

My spiritual pilgrimage was typical of ference, I asked Christ to become the many raised in a Christian family. Lord and master of my life. After that One of my earliest memories was of decision I was baptized in our local my older sister explaining to me at church and began to have an intense the age of five how to pray and invite hunger to study the Bible and a Jesus to come into my life. Although strong desire to share my faith with I prayed to receive Christ at that others. The dramatic change in my time, it was not until my second year life caused me to doubt whether I was of High School that I began to under- truly saved when I had prayed earlier stand the true meaning of disciple- as a child. I began to ask the ques- ship. While attending a youth con- tion, ‘Does salvation require submis- sion to Christ as Lord as well as trust in Christ as Saviour?’ I soon discov- Dr Randall Gleason (ThM, Western Seminary; ered that many have asked the same PhD, Dallas Theological Seminary) is a CBIn- question spawning one of the most ternational Missionary on loan to Campus hotly debated controversies within Crusade for Christ serving at the Internation- 1 al School of Theology–Asia (Manila, Philip- twentieth-century Evangelicalism. pines) where he has taught Theology since 1992, and directs the school’s ThM program. 1 Earlier examples include B. B. Warfield’s critical Previously a pastor and church planter, Dr review of L. S. Chafer’s book entitled He That Is Gleason is the author of John Calvin and Spiritual (New York: Our Hope, 1918) in the John Owen on Mortification: A Compara- Princeton Theological Review 17 (April 1919), tive Study in Reformed Spirituality (New York: Peter Lang, 1995) and has published pp. 322–27. On the significance of this early clash articles in Bibleotheca Sacra, Journal of the in setting the tone for the Lordship debate see Evangelical Theological Society, and Tyn- Randall Gleason, ‘B. B. Warfield and Lewis S. dale Bulletin. This article first appeared in Chafer on Sanctification’, Journal of the Principles of Leadership: What we can Evangelical Theological Society 40 (June 1997), learn from the life and ministry of Bill pp. 241-56. Other important examples include Bright, edited by Ted Martin and Michael John Murray’s review of Steven Barabas’s book Cozzens (Orlando, Fl: NewLife Publications, entitled So Great Salvation: The History and 2001), pp. 377-397. Copyrighted 2001, Message of the Keswick Convention (London: NewLife Publications, Campus Crusade for Marshall, Morgan, and Scott, 1952) reprinted in Christ. All rights reserved. Used by permis- The Collected Writings of John Murray vol. 4 sion. (Edinburgh: Banner of Truth, 1982), pp. 281–86. 56 RANDALL GLEASON

The brief exchange in Eternity ing the non-Lordship position.5 magazine in 1959 between two Since then many have written on this well–known evangelicals helped to controversial subject.6 Along the way define the key points of the ‘Lord- the Campus Crusade for Christ ship Salvation’ debate. To the ques- booklet entitled Have you made the tion, ‘Must Christ be Lord to be Sav- wonderful discovery of the Spirit- iour?’ Everett F. Harrison answered filled Life? has often been present- ‘No’ by demonstrating the difference ed as an example of the non-Lord- between saving faith and discipleship and the danger of basing assurance of salvation upon complete surren- der.2 On the other hand, John R. W. Stott maintained that Jesus must be accepted as both Lord and Saviour by emphasizing the inseparable con- nection between saving faith and repentance, obedience, and new- ness of life.3 The recent defence of the ‘Lordship’ view by well–known Bible teacher, John MacArthur, brought new life to the controversy. 5 Charles C. Ryrie, So Great Salvation: What it The publication of his book The Means to Believe in Jesus Christ (Wheaton: 4 Victor, 1989) and Zane C. Hodges Absolutely Gospel According to Jesus in Free!: A Biblical Reply to Lordship Salvation 1988 drew immediate responses (Grand Rapids: Zondervan, 1989). Also notewor- from Charles C. Ryrie and Zane C. thy is the Journal of the Grace Evangelical Society published ‘to promote the clear proclama- Hodges, both former professors of tion of God’s free salvation through faith alone in Dallas Theological Seminary defend- Christ alone, which is properly correlated with and distinguished from issues related to discipleship’ (see vol. 3 [Spring 1989], p. 2). 6 Others advocating Lordship salvation include Kenneth L. Gentry, Jr. Lord of the Saved: Getting to the heart of the Lordship Debate (Phillipsburg: Presbyterian & Reformed, 1992) and Ernest C. Reisinger, Lord and Christ: The Implications of Lordship for Faith and Life (Phillipsburg: Presbyterian & Reformed, 1994). Also see MacArthur’s important rejoinder to Ryrie 2 Everett F. Harrison, ‘Must Christ Be Lord to be and Hodges provocatively entitled Faith Works: Savior? NO!’, Eternity (September, 1959), pp. The Gospel According to the Apostles (Dallas: 14,16,48. Word, 1993) and his article ‘Faith According to 3 John R. W. Stott, ‘Must Christ be Lord to be the Apostle James’ (Journal of the Evangelical Savior? YES!’, Eternity (September, 1959), pp. Theological Society 33 [March 1990], pp. 15,17-18,36-37. 13–34) with responses by Earl D. Radmacher 4 John F. MacArthur, Jr. The Gospel According (ibid., pp. 35–41) and Robert L. Saucy (ibid., pp. to Jesus (Grand Rapids: Zondervan, 1988). The 43–47). For a detailed and generally balanced cri- enthusiastic forwards in his book by J. I. Packer tique of the debate see the multi-authored work and James Montgomery Boice identify him as the edited by Michael Horton, Christ the Lord: The leading spokesman for the Lordship view (see Reformation and Lordship Salvation (Grand pages ix–xii). Rapids: Baker, 1992). THE LORDSHIP SALVATION DEBATE 57 ship view.7 To commemorate Dr have preached to you, let him be 10 Bright’s worldwide impact through accursed. his ‘Holy Spirit’ booklet, I offer this They call for a return to the true summary and critique of the Lord- demands of the gospel, which ship debate. Rather than an endorse- includes a willingness to submit to ment of either side, Dr Bright pro- the Lordship of Christ in every vides a helpful biblical balance that aspect of one’s life. MacArthur has often been missed in the rhetoric states, ‘People who come to Christ of the debate. for salvation must do so in obedience to Him, that is, with a willingness to 11 ‘Lordship Salvation’ Defined surrender to Him as Lord.’ Thus, saving faith should not be distin- Advocates of ‘Lordship Salvation’ guished from the true marks of disci- object to the preaching of a gospel pleship including ‘repentance, sur- that ‘encourages people to claim render, and the supernatural eager- Jesus as Savior yet defer until later ness to obey’.12 MacArthur con- the commitment to obey Him as cludes, ‘No promise of salvation is Lord’.8 They reject the assumption ever extended to those who refuse to that faith is simply giving intellectual accede to Christ’s lordship. Thus assent to ‘some basic facts about there is no salvation except “lord- Christ’ claiming that it has produced 13 a generation of ‘professing Chris- ship” salvation.’ tians’ with a false sense of assur- Lordship advocates are often ance.9 They renounce such a notion accused of promoting a salvation by as a distortion of the gospel similar to works. Their opponents maintain that which Paul warns against in that to make works of obedience the Galatians 1:6-8: inevitable result of faith is to make works a condition of salvation. I am amazed that you are so quickly deserting him who called you by the grace Hodges makes this allegation: of Christ, for a different gospel; which is In may even be said that lordship salvation really not another; only there are some throws a veil of obscurity over the entire who are disturbing you, and want to distort New Testament revelation. In the process, the gospel of Christ. But even though we, the marvelous truth of justification by faith, or an angel from heaven, should preach to apart from works, recedes into shadows you a gospel contrary to that which we not unlike those which darkened the days before the Reformation. What replaces this doctrine is a kind of faith/works synthesis which differs only insignificantly 7 Anthony A. Hoekema, Saved by Grace (Grand from official Roman Catholic dogma.14 Rapids: Eerdmans, 1989), pp. 20–23; Michael Horton, ‘Union with Christ’, in Christ the Lord, However, MacArthur emphatically pp. 112-13; Jonathan Gerstner, ‘Legalism and Antinomianism: Two Deadly Paths off the Narrow Road’, in Trust and Obey: Obedience and the 10 Ibid. Christian, ed. D. Kistler (Morgan: Soli Deo Gloria, 11 1996), pp. 144–45; Reisinger, Lord and Christ, Ibid., p. 207. pp. 81–84. 12 Ibid., pp. 30–31. 8 MacArthur, Gospel According to Jesus, p. 15. 13 Ibid., pp. 28-29 (see footnote 20). 9 Ibid., p. 17. 14 Hodges, Absolutely Free!, pp. 19–20. 58 RANDALL GLEASON denies works-salvation: The Meaning of Saving Faith Let me say as clearly as possible right now The nature of genuine faith is that salvation is by God’s sovereign grace acknowledged by all as one of the and grace alone. Nothing a lost, degenerate, spiritually dead sinner can do most fundamental issues in the will in any way contribute to salvation. ‘Lordship’ controversy. Those Saving faith, repentance, commitment, opposed to Lordship salvation and obedience are all divine works, emphasize saving faith as an intellec- wrought by the Holy Spirit in the heart of tual response to the truth of the everyone who is saved. I have never taught that some pre-salvation works of gospel. This is clearly seen in Zane righteousness are necessary to or part of Hodges’ claim that saving faith is salvation. But I do believe without apology simply ‘believing the facts’ about that real salvation cannot and will not fail Christ.17 Though Ryrie acknowl- to produce works of righteousness in the edges a volitional aspect of faith, he life of a true believer.15 explains it as ‘an act of the will to MacArthur claims that works of trust in the truth which one has obedience are both the inevitable come to know’.18 Hence, his exam- product and necessary evidence of ples of faith call sinners to believe genuine faith. Notice that the cause ‘that Christ can forgive his sins’, ‘that and effect relationship is only in one He can remove the guilt of sin and direction (i.e., faith producing works give eternal life’, and ‘that His death of obedience not works of obedience paid for all your sin’.19 In each case resulting in salvation). To insist that his emphasis is clearly upon believ- any cause and effect relationship ing truths about Christ. Non-Lord- between faith and works necessarily ship advocates also stress the sim- implies ‘works-salvation’ is to com- plicity of faith and reject the tenden- mit the fallacy of mistaking the effect cy to distinguish between authentic for the cause. Bock correctly faith and insufficient faith (e.g., coun- observes that, ‘For a person to hold terfeit faith, temporary faith, dead to works-salvation he must say, faith).20 Moreover, the genuineness “Because I have done a specific act of a person’s faith should not be God is obligated to save me.”’16 This questioned even if he comes ‘to the is clearly not what MacArthur and place of not believing’.21 other Lordship advocates claim. Lordship advocates offer a very dif- Therefore, the accusation of works- ferent understanding of faith. They salvation is unwarranted and a mis- emphasize the enduring quality of representation of the ‘Lordship’ saving faith in the person of Christ position.

17 Hodges, Absolutely Free!, pp. 37–39. 18 Ryrie, So Great Salvation, p. 121. (my emphasis) 19 15 MacArthur, Gospel According to Jesus, p. xiii. Ibid., pp. 119–21. 20 16 Darrell L. Bock, ‘A Review of The Gospel Radmacher, pp. 37-38. According to Jesus’, Bibliotheca Sacra 146 21 Ryrie, So Great Salvation, p. 141. See also (Jan–Mar 1989), p. 24. Hodges, Absolutely Free!, pp. 107–111. THE LORDSHIP SALVATION DEBATE 59 evidenced by submission and obedi- obedience (Romans 4:2–16). Unfor- ence to him. Kenneth Gentry tunately it is necessary here to distin- explains, ‘When one believes in guish between what MacArthur says Christ, he is bound to Him in an obe- and what he really means. His point dient, vital relationship. Commit- is that the ‘desire to obey’ is the voli- ment is an essential element in the tional part of faith and not obedience act of believing. Faith is not merely itself. He makes this distinction when intellectual assent.’22 Following he explains how the desire to obey Louis Berkhof’s definition of faith, can remain present in the believer MacArthur reasons that genuine even though he is disobedient: faith includes three components: Because we all retain vestiges of sinful An intellectual element (notitia), which is flesh, no one will obey perfectly (cf. 2 the understanding of truth; an emotional Corinthians 7:1; 1 Thessalonians 3:10), element (assensus), which is the conviction but the desire to do the will of God will be and affirmation of truth; and a volitional ever present in true believers (cf. Romans element (fiducia), which is the 7:18).28 23 determination of the will to obey truth. Jonathan Edwards’ concept of The volitional element implies that ‘Religious Affections’ offers a proper ‘Obedience is the inevitable manifes- emphasis upon the volitional ele- tation of true faith’.24 MacArthur is ment of faith. For Edwards, ‘true reli- correct to conclude that any faith fail- gious affections’ include the inclina- ing to produce obedience is ‘dead’ tion and will to obey God evidenced and therefore according to James in obedience.29 MacArthur echoes insufficient for salvation (James this when he clarifies, ‘Those who 25 2:14–26). However, his assertion believe will desire to obey, however that ‘Obedience is … an integral part imperfectly they may follow through 26 of saving faith’ blurs the distinction at times. So-called “faith” in God between faith and obedience. His that does not produce this yearning further claim that ‘faith encompass- to submit to His will is not faith at 27 es obedience’ is clearly in conflict all.’30 with Paul’s point that we are justified Lordship proponents also insist on by grace through faith—not through the enduring nature of true saving faith. They support this claim through the use of the present tense 22 Gentry, Lord of the Saved, p. 20. of the verb ‘believe’ (pisteu-) indicat- 23 Ibid. See also Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1939), pp. ing continuous action and the abid- 503–505 and Henry C. Thiessen, Lectures in ing quality of faith as a gift bestowed Systematic Theology, rev. by V. D. Doerksen (Grand Rapids: Eerdmans, 1979), pp. 271–3. 24 MacArthur, Gospel According to Jesus, p. 175. 28 Ibid. 25 MacArthur, ‘Faith according to the Apostle 29 Jonathan Edwards, Religious Affections, ed. James’, pp. 26–28. J. M. Houston, (Portland: Multnomah, 1984), pp. 26 MacArthur, Gospel According to Jesus, p. 8-9. 174. 30 MacArthur, Gospel According to Jesus, p. 27 Ibid., p. 173. 176. (his emphasis) 60 RANDALL GLEASON by God (Eph. 2:8-9).31 They are cor- ‘Faith obeys. Unbelief rebels. rect to conclude that the ‘orthodox …There is no middle ground.’34 Yet faith’ of the demons (James 2:19), examples abound throughout Scrip- ‘superficial faith’ of the multitude ture of genuine faith mixed with (John 2:23–25), and ‘temporary unbelief. The genuine faith of the faith’ of the rocky soil (Luke 8:13) Israelites departing from Egypt are insufficient for salvation. Howev- (Exod. 4:30–31; 14:30–31; cf. Heb. er, the complex lists of ingredients 11:29) is confirmed both by their Lordship advocates include in gen- worship (Exod. 15:1–18) and by uine faith allow little room for imma- their obedience (Exod. 12:28, 50) ture faith. For example, MacArthur yet they were still guilty of rebellion offers the following definition of ‘sav- (Num. 14:9; Deut. 9:23–24) and ing faith’: unbelief (Num. 14:11). Likewise, It clings to no cherished sins, no treasured Moses was a man of great faith yet possessions, no secret self-indulgences. It is an unconditional surrender, a willingness he committed the same sins of unbe- to do anything the Lord demands. … It is lief and rebellion (Num. 20:12, 24) a total abandonment of self-will, like the thereby forfeiting his right to enter grain of wheat that falls to the ground and the land like the others. Unfortu- dies so that it can bear much fruit (cf. John 12:24). It is an exchange of all that we are nately, believers often do rebel. Ini- for all that Christ is. And it denotes tial faith is always less than perfect. obedience, full surrender to the lordship of However, God does not leave it Christ. Nothing less can qualify as saving 32 there. He uses the process of disci- faith. pline (Heb. 12:4–13) and trials (1 However, Scripture is filled with Pet. 1:6–7) throughout the believer’s examples of believers with weak life to bring his faith to maturity. faith. Even to his disciples Jesus said, ‘You men of little faith’ (Matt. 8:26). Faith is frequently presented in Repentance and Salvation Scripture as something that grows Some who oppose Lordship theolo- and matures (Jam. 1:2-4). Yet Lord- gy deny repentance is necessary for ship proponents often fail to include salvation.35 Others limit the meaning this idea in their understanding of of repentance to ‘a change of mind’ faith. MacArthur uses the example of about Christ thereby making it virtu- child-like faith (Matt. 18:3) to illus- trate obedient humility33 yet how mature and full–blown can the faith of a child be? A child is often disobe- dient and requires the training and discipline of a loving father to bring him to maturity. MacArthur asserts, 34 Ibid. 35 For example, Zane Hodges declares, ‘Though genuine repentance may precede salvation …, it need not do so. And because it is not essential to 31 Ibid., pp. 172-73. the saving transaction as such, it is in no sense a 32 Ibid., p. 140. condition for that transaction’ (Absolutely Free!, 33 Ibid., p. 178. p. 146, his emphasis). THE LORDSHIP SALVATION DEBATE 61 ally synonymous with faith.36 Ryrie Hence, repentance is no less essen- affirms both approaches when he tial for salvation than faith and there- declares, ‘It is faith that saves, not fore must be included in the gospel repentance (unless repentance is message. understood as a synonym for faith or The Lordship understanding of changing one’s mind about repentance is essentially correct for Christ).’37 Lordship advocates object the following reasons. First, though it to such a narrow definition of repen- is true that ‘repentance’ (metanoia) tance. They define repentance as a primarily means ‘a change of turning to God from sin that mind,’41 its use throughout the New ‘involves a change of heart and pur- Testament often denotes a decision pose’ inevitably resulting ‘in a to change one’s behaviour (e.g., Acts change of behavior’.38 MacArthur 26:20; 2 Cor. 12:21; Rev. explains: 2:21–22). Most Evangelical scholars Intellectually, repentance begins with a acknowledge this understanding of recognition of sin, understanding that we repentance.42 However, we should are sinners, that our sin is an affront to a be careful to remember that repen- holy God, and more precisely, that we are personally responsible for our own guilt. … tance is the decision to change our Emotionally, genuine repentance often life, not the actual behaviour that accompanies an overwhelming sense of results from the decision. Grudem sorrow. …Volitionally, repentance clarifies, ‘We cannot say that some- involves a change of direction, a one has to actually live that changed transformation of the will.39 life over a period of time before In other words, repentance requires repentance can be genuine, or else a willingness to forsake sin in order repentance would be turned into a to obey God. Furthermore, repen- kind of obedience that we could do to tance is regarded as inseparable merit salvation for ourselves.’43 from saving faith. MacArthur Second, repentance is clearly a explains, ‘Genuine repentance is part of the gospel message through- always the flip side of faith; and true out the New Testament. Jesus faith accompanies repentance.’40 charged his disciples just before his ascension: ‘Repentance for forgive-

36 Thomas L. Constable, ‘The Gospel Message’, in Walvoord: A Tribute, ed. D. Campbell 41 Frederick W. Danker, et al. eds., A Greek- (Chicago: Moody, 1982), pp. 207–8; Livingston English Lexicon of the New Testament and Blauvelt, Jr. ‘Does the Bible Teach Lordship other Early Christian Literature 3rd ed. Salvation?’ Bibliotheca Sacra 143 (Jan-Mar (Chicago: University of Chicago, 2000), pp. 1986), pp. 41–42; and Robert P. Lightner, Sin, 640–41. the Savior, and Salvation (Nashville: Thomas 42 Nelson, 1991), p. 212. E.g., Millard Erickson, Christian Theology (Grand Rapids: Baker, 1987), pp. 935f; Wayne 37 Ryrie, So Great Salvation, p. 99. Grudem, Systematic Theology (Grand Rapids: 38 MacArthur, Faith Works, p. 88. See also Zondervan, 1994), p. 713; Thiessen, Lectures in Gentry, Lord of the Saved, pp. 46–47. Systematic Theology, pp. 269-70, and Bock, 39 MacArthur, Gospel According to Jesus, p. ‘Review’, p. 28. 164. 43 Wayne Grudem, Systematic Theology (Grand 40 MacArthur, Faith Works, pp. 90-91. Rapids: Zondervan, 1994), p. 713. 62 RANDALL GLEASON ness of sins should be proclaimed in not good enough. Regret or sorrow for sin his name to all the nations—begin- is not enough if it is not wedded to trust. When Chafer affirmed that repentance ning from Jerusalem’ (Luke 24:47). alone is inadequate for salvation, he had in Peter and Paul responded by preach- mind the idea of sorrow associated with ing repentance to unbelievers the ‘anxiety benches’ in the tent revivals of throughout the book of Acts (Acts his day.45 2:38; 3:19; 5:31; 8:22; 11:18; A true repentance tied to faith was 17:30; 20:21; 26:20). Therefore, indeed included in Chafer’s under- repentance must be preached as part standing, for in writing the Dallas of the gospel at all times to all Seminary doctrinal statement he nations. stated, ‘We believe that the new birth Third, repentance is often linked of the believer comes only through with faith in the New Testament faith in Christ and that repentance (Mark 1:15; Acts 11:17–18; 19:4; is a vital part of believing, and is in 20:21; Heb. 6:1). Though some- no way, in itself, a separate and inde- times only faith is mentioned as nec- pendent condition of salvation.’46 essary for salvation (John 3:16; 6:28-29; Acts 16:31; Rom. 10:9), The Meaning of ‘Lord’: God or other times only repentance is men- Master? tioned (Luke 24:47; Acts 2:38; The Lordship of Christ is often tied 3:19; 5:31; Rom. 2:4; 2 Cor. 7:10; to salvation in the New Testament. 2 Tim. 2:25). And often those who For example, ‘Every one who calls repent are considered believers (Acts on the name of the Lord shall be 2:38-47; 3:19; 11:17-18). Hence, saved’ (Acts 2:21) and ‘If you confess the biblical concept of repentance is with your mouth, “Jesus is Lord”,’ no less important for salvation than and believe in your heart that God faith. raised him from the dead, you will be Those opposed to a Lordship saved’ (Romans 10:9). Lordship understanding of repentance often teachers regard such passages as echo the claim of Lewis Sperry indisputable evidence that salvation Chafer, the founder of Dallas Theo- requires the willingness to submit to logical Seminary, that ‘the New Tes- Christ as ‘sovereign master.’47 How- tament does not impose repentance ever, opponents of Lordship salva- upon the unsaved as a condition of 44 tion object, pointing to the fact that salvation’. However, most fail to the term ‘Lord’ (kurios) has a variety understand properly Chafer’s com- of meanings in the New Testament ments in their historical context. Dal- las Seminary professor, Darrel Bock explains: 45 Bock, ‘Review’, 29. A careful reading of What Chafer argued is that repentance Chafer confirms this (Systematic Theology, vol. alone without the positive side of faith, is 3, pp. 372–73). 46 James H. Thames, ed. Dallas Seminary 1999- 2000 Catalog (Dallas, Texas), p. 156. 44 Lewis Sperry Chafer, Systematic Theology 47 MacArthur, Gospel According to Jesus, pp. vol. 3 (Dallas: Dallas Seminary, 1949), p. 376. 206–10 and Gentry, Lord of the Saved, 59–65. THE LORDSHIP SALVATION DEBATE 63 including ‘God’ (Acts 3:22), ‘owner’ Faith and Discipleship (Luke 19:33), or ‘sir’ (John 4:11).48 Non-Lordship proponents are care- When used in passages dealing with ful to distinguish between the gift of salvation (e.g., Rom. 10:9) they salvation and the cost of disciple- claim ‘Lord’ functions primarily as ship.50 They insist that since disciple- divine title meaning ‘God.’ As such, ship requires great effort and salva- ‘Jesus is Lord’ (1 Cor. 12:3) is a con- tion is a free gift, the two should not fession of Jesus Christ’s deity rather to be confused.51 They conclude that a commitment to submit to his rule. discipleship is the responsibility of 49 believers, not unbelievers, and there- It is true that the divine name Yah- fore should not be included in the weh is frequently translated ‘Lord’ demands of the gospel.52 Lordship (kurios) thereby providing an impor- theology makes no such distinction. tant proof for the deity of Christ MacArthur asserts that ‘Every Chris- when applied to Jesus (Acts 2:36; cf. tian is a disciple’ by noting that the Isaiah 40:3). This does not mean, word ‘disciple’ is used as a synonym however, that the divine meaning of for ‘believer’ throughout the book of ‘Lord’ should be distinguished from Acts (6:1,2,7; 11:26; 14:20,22; his sovereign right to rule. The deity 15:10). Furthermore, the goal of of Christ naturally includes his evangelism according to the Great authority to rule as sovereign God. Commission (Matt. 28:19-20) is to Therefore, to confess ‘Jesus as Lord’ make disciples, not merely believ- implicitly acknowledges his divine ers.53 He is correct to stress that dis- right to exercise dominion over one’s cipleship is not something to be life. entered into subsequent to conver- Confusion arises, however, when sion. the question of how much submis- However, when MacArthur claims sion is enough to validate the gen- that ‘The call to Christian disciple- uineness of that confession. To ship explicitly demands … total ded- demand that Christ be ‘Lord of all’ as ication’, he fails to make the impor- evidence of genuine faith diminishes tant distinction between entrance the interplay between a commitment into discipleship and the process of 54 to Christ’s Lordship and the life-long growth within discipleship. Total process of ‘being transformed into dedication is the goal of discipleship his likeness with ever-increasing glo- ry, which comes from the Lord’ (2 Cor. 3:18, NIV). 50 J. Dwight Pentecost, Designed for Discipleship (Grand Rapids: Zondervan, 1971), pp. 11, 14. 51 Hodges, Absolutely Free!, pp. 67–76. 52 48 Ryrie, So Great Salvation, p. 70 and idem, Lightner, Sin, the Savior, and Salvation, p. Balancing the Christian Life (Chicago: Moody, 211 1969), pp. 173–76. 53 MacArthur, Gospel According to Jesus, pp. 49 Ryrie, So Great Salvation, p. 73 and Lightner, 196f. Sin, the Savior, and Salvation, p. 209. 54 Ibid., p. 197. 64 RANDALL GLEASON and not a pre-condition for becom- assurance. Lordship teachers offer ing a disciple. MacArthur often gives an assurance available to all believers the impression that there are only based upon the promises of Scrip- committed disciples who practise ture but conditioned upon the pursuit total obedience to Christ.55 Though of holiness and the fruit of the Spir- he admits that true disciples some- it.58 They note that believers are times do sin, he insists that they commanded regularly to examine ‘inevitably return to the Lord to themselves (1 Cor. 11:28) to see if receive forgiveness and cleansing’.56 they are ‘in the faith’ (2 Cor. 13:5). The Lordship portrait of a genuine ‘Full assurance’ (Heb. 6:11; 10:22) disciple seems to ignore the biblical is, therefore, not automatic but examples of those who did not requires diligence ‘to make certain always live lives worthy of a disci- about his calling and choosing you’ ple.57 Peter denied Christ and John (2 Pet. 1:5–7). This is achieved by Mark turned back on his first mis- ‘making every effort to add to your sionary journey and yet both faith goodness, … knowledge, … remained true disciples. The Scrip- self-control, … perseverance, … tures give other examples of poor godliness, … brotherly kindness, … disciples who hesitated to follow [and] love’ (2 Pet. 1:10). Christ (e.g., Joseph of Arimathea— Some Non–Lordship proponents John 19:38). True believers will reject any conditions to assurance. always struggle with the demands of They claim that all believers should discipleship and therefore we should be completely assured of their salva- not doubt the genuineness of their tion beginning the moment they faith when they do. believe apart from any evidence of a transformed life.59 They argue that Assurance of Salvation to tie assurance to obedience is to compromise the free grace of salva- While both sides of the Lordship tion by making it partly dependent debate equally affirm the uncondi- upon works. Other non-Lordship tional security of all true believers, teachers emphasize that assurance is they offer two distinct approaches to based primarily upon the promises of God’s word but secondarily on the 60 55 In a footnote MacArthur makes mention of the transformation of life. ‘disciple’ distracted by his father’s death (Matthew All are correct to affirm that all true 8:21-22) and the ‘disciples’ who withdrew (John believers can immediately be assured 6:66), but maintains that they were not a true of their salvation based upon the Christians (Ibid., p. 196). This would indicate that in the gospels ‘disciple’ does not always mean a promises in God’s word. However, true believer. However, MacArthur is correct in asserting that Jesus’ call to discipleship (e.g., ‘Follow Me’) was basically a call to believe in Him. 58 MacArthur, Faith Works, pp. 202–212. 56 Ibid., p. 104. 59 Zane Hodges, The Gospel under Siege 57 Paul’s repeated exhortation in his epistles ‘to (Dallas: Redecion Viva, 1981), p. 10. See also walk worthy of your calling’ (Eph. 4:1; Col. 1:10; Hodges, Absolutely Free!, pp. 93–99. 1 Thess. 2:12) suggests some within those church- 60 Lightner, Sin, the Savior, and Salvation, pp. es were not walking worthy. 244–47; Ryrie, So Great Salvation, pp. 143–44. THE LORDSHIP SALVATION DEBATE 65 this might not be ‘full assurance’ The Polemic Tone of the (Heb. 6:11), namely, an assurance Debate completely absent of any doubt. Many points of difference in the Peter clearly states that growth in debate have been confused by the obedience and the practice of the polemic style of the leading spokes- spiritual disciplines can strengthen men on both sides. Both MacArthur our assurance (2 Peter 1:10-11). and Hodges are guilty of two ten- Believers often grow in their assur- dencies that have overheated the dis- ance as they experience the grace of cussion.62 The first is the creation of God worked out in their lives over a ‘straw men’ that project inaccurate period of time. Those who divorce caricatures of opposing views. Ryrie assurance from any change of life wisely cautions against this: overlook the danger of false profes- Realize that a straw man usually is not a sions. Paul warns of those who ‘pro- total fabrication; it usually contains some fess to know God, but by their deeds truth, but truth that is exaggerated or they deny him’ (Tit. 1:16). To them distorted or incomplete. The truth element the Lord will say, ‘I never knew you; in a straw man makes it more difficult to depart from me, you who practise argue against, while the distortion or lawlessness’ (Matt. 7:23). incompleteness makes it easier to huff and puff and blow the man down.63 Furthermore, while ‘assurance’ is founded upon ‘eternal security,’ the Such misrepresentation limits the two must be distinguished in mean- possibility of mutual understanding ing. On the one hand, eternal secu- and fruitful discussion. An example rity speaks of the absolute certainty of this is Hodges’ gross misrepresen- of the believer’s salvation from God’s tation of the Lordship view when he perspective. Assurance, on the other writes: ‘Those who feel unable to hand, refers to the conscious aware- inspire lives of obedience apart from ness of salvation from the believer’s questioning the salvation of those perspective. As such ‘full assurance’ whom they seek to exhort, have of salvation may not be the privilege much to learn from Paul!’64 Such an of a believer living in deliberate dis- unfair characterization overlooks the obedience to God. At the same time, Lordship emphasis upon the confi- to doubt the salvation of every dent assurance of victory rather than believer who seriously struggles with doubt as the primary inspiration for disobedience in his life leaves him every Christian to obey God and vulnerable to the accusing work of overcome temptation. J. I. Packer Satan (Rom. 8:33–32; Rev. expresses this best when he writes, 12:10).61

62 See Bock, ‘Review’, pp. 39–40 and Paul 61 In counselling a doubting believer, I would use Schaefer, ‘A Royal Battle’, in Christ the Lord: 1 John 5:13 to show him that he can know ‘now’ The Reformation and the Lordship, ed. M. that he has eternal life based upon his profession Horton (Grand Rapids: Baker, 1992), pp. of faith in Christ. However, I would also explain 179–93. that doubts often accompany a sinful lifestyle. If he 63 is living in sin, repentance is an effective way to Ryrie, So Great Salvation, p. 29. remove those doubts. 64 Hodges, The Gospel under Siege, p. 97. 66 RANDALL GLEASON

Nobody has much heart for a fight he does The Carnal Christian not think he can win. … But the Christian is forbidden such disastrous pessimism. The term ‘Carnal Christian’ has God obliges him to expect success when become a lightning rod issue within he meets sin. For Scripture tells him that at the debate. Non-Lordship propo- conversion the Spirit united him to the nents explain the diversity of spiritu- living Christ. This was his regeneration. It al maturity among Christians by made him a ‘new creation’ (2 Cor. 5:17), and ensured his permanent superiority in appealing to Paul’s contrast between the conflict with sin.65 the ‘spiritual’ and ‘carnal’ (1 Cor. A second tendency creating mis- 3:1–3). For example, Ryrie declares, understanding is the widespread use There were carnal or fleshly Christians in Paul’s day. … Paul says they walk as mere of rhetorical hyperbole. Both sides men (verse 3), this is like unsaved people. are guilty of frequent overstatements That does not mean that they were in fact designed primarily for rhetorical not believers; Paul addresses them as believers. But it does indicate that believers effect. For example, MacArthur 68 states that ‘A place in the kingdom is may live like unsaved people. not something to be earned’. But lat- Lordship teachers strongly con- er on the same page when speaking demn Ryrie’s notion of two cate- of the rich young ruler he asserts, gories of Christians. Anthony ‘Christ set the price for eternal life, Hoekema warns, ‘The concept of but he refused the terms’.66 Such the “carnal Christian” as a separate unguarded statements may grab the category of believers is not only mis- attention of the reader but ultimately leading but harmful.’69 Using even they confuse MacArthur’s position. stronger terms, Reisinger denounces Bock correctly summarizes Mac- the theory as ‘one of the most per- Arthur’s book as ‘a mixed bag of verse teachings in our generation’.70 good observations and significant This conflict is rooted in two distinct overstatements’.67 The negative fall- models of sanctification. out of such rhetorical hyperbole is Reformed Model (Lordship that in order to properly understand View)71 the different viewpoints the reader is Although the believer’s sanctification often required to distinguish between is perfect in Christ positionally, it is their forceful rhetoric and what they not perfect in this life experientially. actually mean. This not only adds After the believer accepts Jesus needless friction to the dialogue but Christ as Saviour and Lord he con- also blurs their true points of differ- tinues to struggle with sin and temp- ences. tation. However, because of the

68 65 J. I. Packer, God’s Words: Studies of Key Ryrie, So Great Salvation, p. 31. Bible Themes (Downers Grove: InterVarsity, 69 Hoekema, Saved by Grace, p. 21. 1981), p. 185. 70 Reisinger, Lord and Christ, p. 79. 66 MacArthur, Gospel According to Jesus, p. 71 Reformed theologians including B.B. Warfield, 146. J.I. Packer, R.C. Sproul, J.R.W. Stott commonly 67 Bock, ‘Review,’ p. 37. advocate this view. THE LORDSHIP SALVATION DEBATE 67 transforming effects of regeneration counteraction of the new nature the believer is free from sin’s domin- (new man) of the believer against his ion and will progressively grow old nature (old man). The degree of towards greater holiness throughout growth is determined by the believ- his life. Through the process of sanc- er’s yieldedness to God, confession tification the old sin nature is pro- of sin, and the practice of the spiri- gressively subdued, but never entire- tual disciplines empowered by the ly abolished in this life. Yet, due to his Holy Spirit. Those who do not take new identity in Christ and superiori- the step of dedication are ‘carnal ty over the sin nature, the believer Christians’ and fail to grow. will inevitably experience greater conformity to the image of Christ throughout his life until death.

Carnal Spiritual Christian Christian Conversion Act of (Christ as Dedication Saviour) (Christ as Lord) Growth towards Holiness begins at Conversion Conversion A comparison reveals several (Christ as Saviour and Lord important differences between these two models.73 First, the Reformed Chaferian Model (Non-Lordship 72 model expects spiritual growth View) immediately to spring forth following The believer is positionally sanctified conversion while the Chaferian mod- when he is set apart from sin to God el allows for a delay of growth result- at the moment of conversion. How- ing in two types of Christians: spiri- ever, experiential sanctification often tual and carnal. Second, the does not begin until after a subse- Reformed view anticipates gradual quent act of dedication when the victory in the context of an ongoing believer commits himself to the Lord- struggle for all Christians while the ship of Christ. This single act of ded- Chaferian model stresses the need ication initiates the growth process for an additional crisis of dedication which occurs gradually through the necessary for ‘carnal Christians’ in order to break their cycle of defeat.

72 This label is given to the position associated with Lewis S. Chafer by Charles C. Ryrie, ‘Contrasting Views on Sanctification’, Walvoord: 73 For a comparison between the Reformed and A Tribute, ed. D. K. Campbell (Chicago: Moody, Chaferian views see my article, ‘B. B. Warfield 1982), p. 191. See also Ryrie’s chart in The and Lewis S. Chafer on Sanctification,’ pp. 241- Balanced Christian Life, p. 187. 56. 68 RANDALL GLEASON

Third, contrary to the Lordship view higher levels.’77 the Chaferian model suggests some Lordship theology is correct to believers may choose a life-long pat- reject certain aspects of the Chafer- tern of carnality virtually no different ian model of ‘carnal Christian’. from the unconverted. Though Paul declared the Corinthi- Lordship proponents reject the ans were ‘still carnal’ (1 Cor. 3:3), he Chaferian model for the following did not mean that they constituted a reasons.74 First, they claim that the distinct class of Christians whose idea of a carnal Christian implies ‘a lives were no different than unbeliev- true believer can continue in unbro- ers.78 To divide Christians into cate- ken disobedience from the moment gories of spirituality (i.e., carnal/ of conversion’.75 Such a notion is spiritual) seems contrary to Paul’s incompatible with the unfailing work very point against making divisions of God that transforms the life of in the body (1 Cor. 1:10–12; 3:4). every true believer. MacArthur Even the ‘carnal’ Corinthians were explains, experiencing some measure of spiri- If … salvation is truly a work of God, it tual growth for Paul later includes cannot be defective. It cannot fail to them in his claim, ‘We all … are impact an individual’s behavior. It cannot leave his desires unchanged or his conduct being transformed into the same unaltered. It cannot result in a fruitless life. image from glory to glory’ (2 Cor. It is the work of God and will continue 3:18). To suggest that a believer can steadfastly from its inception to ultimate 76 genuinely be a ‘new creation’ (2 Cor. perfection (Philippians 1:6). 5:17) and yet remain a ‘carnal Chris- Second, they claim that to pro- tian’ with little change of character mote a second distinct and necessary diminishes the transforming effects step (i.e., act of dedication) beyond of regeneration.79 Paul exhorted the conversion reveals a defective under- Corinthian believers to grow by standing of the unity of salvation. ‘perfecting holiness in the fear of Such an emphasis drives an God’ (2 Cor. 7:1) not to move from unhealthy wedge between justifica- one level of spirituality to another. tion and progressive sanctification. Lordship advocates are also right Third, they reject the categorization to challenge the Chaferian emphasis of Christians into two types as harm- upon a distinct act of dedication. ful because such a notion opens the way for ‘depression on the part of those … on the lower level of the 77 Hoekema, Saved by Grace, p. 20. Christian life, and pride on the part 78 For a helpful analysis of 1 Cor. 3:1-3 see D. A. of those who … have reached the Carson, ‘Reflections on Assurance’, in The Grace of God, The Bondage of the Will, vol. 2 eds. T. R. Schreiner & B. A. Ware (Grand Rapids: Baker, 1995), pp. 390–93. 74 MacArthur, Gospel According to Jesus, pp. 79 Even Ryrie admits, ‘If a believer could be char- 24-25; Gentry, Lord of the Saved, pp. 6–8. acterized as carnal all his life, that does not mean 75 MacArthur, Gospel According to Jesus, p. that he or she is carnal in all areas of life. … Every 178 (footnote 22). believer will bear some fruit’ (So Great Salvation, 76 Ibid., p. 74. pp. 31-32). THE LORDSHIP SALVATION DEBATE 69

According to the Chaferian model, ment.83 Many Christians experience Paul’s exhortation to ‘present your- sudden turning points that lead to selves to God as … instruments of dramatic changes in their lives (e.g., righteousness’ (Rom. 6:13; cf. 12:1) rediscovery of a neglected truth, refers to ‘the initial act of recognizing greater awareness of the cost of dis- the lordship of Christ and the right of cipleship, recovery from backsliding, the Holy Spirit to control and direct unique fillings of the Holy Spirit). the life of a believer’.80 John Walvo- However, the Bible says nothing ord, Charles Ryrie, and Dwight Pen- about a specific decision of commit- tecost all claim with Chafer that this ment every believer must make sub- dedication is ‘accomplished once for sequence to conversion to reach a all’ by appealing to the aorist tense of new plane of Christian living cate- the verb ‘present’.81 However, most gorically different from his life Greek grammarians dispute their use before. of the ‘aorist’.82 Rather than a com- However, the wholesale rejection mand for a once-for-all dedication of of the notion of ‘carnal Christians’ by one’s self to God, Paul’s exhortation Lordship advocates seriously under- is better understood as a call to the estimates the impact of sin in the lives of believers. Paul’s words to the continuous presentation of oneself Corinthians undeniably teach that for service in a manner similar to the ‘carnal Christians’ do exist (1 Cor. repeated presentation of the free- 2:14–3:3). It is true that he is not well offerings in the Old Testa- suggesting grades of spirituality; however, he does accuse the Corinthians of immature and fleshly behaviour (3:1–3). His point is that

83 Rather than a ‘one-for-all’ dedication of oneself to God, the aorist active imperative ‘present’ (paraste-sate) in Rom. 6:13 is best understood as an ingressive aorist expressing a command to 80 John F. Walvoord, ‘The commence or begin presenting ourselves alive to Augustinian–Dispensational Perspective’, in Five God. Hence, Romans 6:13 could be translated, Views on Sanctification (Grand Rapids: ‘Do not continue yielding your members to sin …, Zondervan, 1987), p. 218. but start presenting yourselves to God’ (see Nigel 81 John F. Walvoord, The Holy Spirit (Grand Turner, A Grammar of New Testament Greek, Rapids: Zondervan, 1958), p. 197; Ryrie, vol. 3 [Edinburgh: T. & T. Clark, 1963], pp. 74, Balancing the Christian Life, pp. 79, 187; 76). Its force is similar to the aorist active infinitive Dwight Pentecost, Pattern for Maturity (Chicago: ‘to present’ (parasteˆ-sai) in 2 Tim. 2:15, ‘Be dili- Moody, 1966), pp. 129–30; and Chafer, gent to present yourself approved to God as a Systematic Theology vol. 6, pp. 254–55. workman who does not need to be ashamed, han- 82 E.g., D. A. Carson, Exegetical Fallacies dling accurately the word of truth.’ Compare this (Grand Rapids: Baker, 1984), pp. 69-72; Buist M. with the same form of the word (aorist active Fanning, Verbal Aspect in New Testament Greek infinitive) used in Romans 12:1, ‘I urge you … to (Oxford: Clarendon, 1990), pp. 359–61; Daniel present (parasteˆ-sai) your bodies a living and holy B. Wallace, Greek Grammar Beyond the Basics: sacrifice.’ In each case the ingressive idea of begin- An Exegetical Syntax of the New Testament ning an ongoing process fits well the context (Grand Rapids: Zondervan, 1996), p. 500. (Fanning, Verbal Aspect, pp. 359-61). 70 RANDALL GLEASON though they had ‘received … the Another serious omission in Lord- Spirit’ (2:12) he ‘could not speak to ship theology relates to the issue of [them] as spiritual men’ (3:1) because the ‘sin unto death’ (1 John 5:16). they were ‘walking like mere men’ The Bible is clear that disobedience (3:3). They had the Spirit but they in the life of the Christian will not go were thinking and living like those unnoticed by God. Hebrews 12:5- who did not. 11 teaches that the Lord will always That their carnal condition had discipline those who truly belong to continued for a long while is indicat- him. Furthermore, divine discipline ed by Paul’s regret that they were can ultimately result in the loss of ‘yet unable to receive’ solid food physical life. According to 1 John (3:2) and were ‘still fleshly’ (3:3). 5:16, it is possible for a believer to How long could they stay carnal? commit a ‘sin unto death’ which due Long enough to ‘suffer loss’ at the to God’s judgment results in the loss judgment seat of Christ and yet ‘be of physical life.85 In the Old Testa- saved … as through fire’ (3:15). ment we have the example of the Every believer will evidence some Exodus generation who rebelled at growth during his lifetime, yet that Kadesh Barnea. With the exception does not preclude the possibility that of Joshua and Caleb, they all died in after conversion he may enter into a the wilderness (Duet. 2:14) including state of carnality that continues for Moses and Aaron.86 an extended period, even to the end This kind of temporal judgement of his life. A notable example of this which ultimately leads to physical is Lot. In the Old Testament Lot is death is also mentioned several times always portrayed as a selfish, com- by the apostle Paul. He speaks of promising individual. Ryrie ably delivering certain ones within the explains: church over to Satan ‘for the destruc- If we had only the Old Testament record concerning Lot we would seriously tion of [their] flesh’ in order that their question his spiritual relation to God. But ‘spirit may be saved’ (1 Cor. 5:5; cf. the New Testament declares that he was a 1 Tim. 1:20). Also due to their dis- righteous man in God’s sight even when regard for the Lord’s table, we are he was living in Sodom (2 Peter 2:7-8 where the word righteous, translated ‘just’ told that in the Corinthian church ‘a in v. 7, is used three times of Lot). So here number sleep’ (1 Cor. 11:30). is a man whose lifelong rejection of the Indeed, God may judge a sinning sovereignty of God over his life did not prevent him from being righteous in God’s sight.84 85 W. Robert Cook, The Theology of John Therefore, it is critical for all who (Chicago: Moody, 1979), pp. 138-39. hold to ‘Lordship salvation’ to 86 Regarding the redeemed status of the Exodus account for extended periods of dis- generation (Exod. 4:31; 12:27, 50; 14:30–31; cf. Heb. 11:29) and the relationship between their obedience in the life of the believer. sin/judgment and Moses and Aaron’s offence (Num. 20:12) see my article, ‘The Old Testament Background of Rest in Hebrews 3:7–4:11,’ 84 Ryrie, Balancing the Christian Life (Chicago: Bibliotheca Sacra, 157 (July-Sept 2000), pp. Moody, 1969), p. 173. 288–94. THE LORDSHIP SALVATION DEBATE 71

Christian with physical death as a An Alternative to the Lordship result of falling into a state of disobe- Controversy dience. This condition is so contrary In his booklet entitled Have you to the believer’s status as a ‘new made the wonderful discovery of creature’ that the Lord removes such the Spirit-filled life? Dr Bright a one from the earth in order to pre- offers a needed alternative between vent the continuation of such a state. the two-stage spirituality of the non- The severe warnings against Lordship model and the denial of Christians living in disobedience indi- Christian carnality by Lordship the- cate that it is indeed possible for a ology. Dr Bright’s concept of the car- believer to be in this condition. How- nal Christian fits well Paul’s teaching ever, MacArthur ignores all these in 1 Cor. 3:1-3. Never does he state facts with his insistence that the mark that carnality is a stage that many will of a true disciple is ‘that when he pass through before achieving spiri- does sin he inevitably returns to the tual victory. His distinction between Lord to receive forgiveness and Christians refers to two different cleansing’.87 If such was truly the spiritual conditions, not sequential case, the Lord would never have categories or stages. His explanation made provision for ‘the sin unto of how to be filled with the Spirit con- death’. tains no reference to a once-for-all Lordship advocates are correct to act of dedication that initiates the be concerned about the serious believer into the category of ‘spiritu- problem of false profession within al man.’ His description of ‘spiritual the church today. However, their breathing’ clearly indicates he is solution to this problem is flawed by speaking of a life-long spiritual disci- overstatements and an inadequate pline not a once-for-all crisis experi- account of sin in the life of the believ- ence. He calls believers not to er. Repentance, discipleship, and a ‘breathe’ just once but rather to dai- willingness to obey are each a vital ly practise personal confession and part of the gospel presentation. Spirit-filling. Furthermore, he However, none require an exhaus- acknowledges the danger of false tive understanding of all that the profession when he warns, ‘The Lord demands in order to be gen- individual who professes to be a uine. Furthermore, no matter how Christian but who continues to prac- clearly the gospel is presented, false tice sin, should realize that he may profession can never be totally avoid- not be a Christian at all, according to ed, for ‘Even Jesus had a Judas.’88 1 John 2:3; 3:6-9; Ephesians 5:5.’ When Lordship proponents object to the Holy Spirit booklet they are pri- marily rejecting the Chaferian view of the ‘carnal Christian’ and not an accurate understanding of Dr 87 MacArthur, Gospel According to Jesus¸ p. Bright’s teaching on the Spirit-filled 104. (my emphasis) 88 Bock, ‘Review,’ p. 38. 72 RANDALL GLEASON life.89 Lordship proponents that insist a ‘willingness’ to obey and submit to Christ must be part of the initial act ith the Spirit hristian’) of saving faith. Nowhere in the book- Filled w let does he either blur the distinction (‘Spiritual C sh fle between faith and obedience or sug- the in n’) ing tia gest that a commitment to Christ’s alk hris W al C Natural Man arn saving work apart for a willingness to (‘C obey is sufficient. Conversion (Christ as Saviour Regarding the genuineness of my and Lord decision to accept Christ at the age five, I have come to realize that child- like faith is truly all that God requires In The Four Spiritual Laws book- of us to be born again. As I look back let Bill Bright clearly makes Lordship at those earlier years there were a part of coming to Christ. He signs of spiritual life and obedience explains that ‘it is not enough just to to Christ that confirm the reality of know [the first] three laws’ (i.e., the my first decision. Recently a child- facts of the Gospel). Law four hood friend shared with me a forgot- declares, ‘We must individually ten memory from the distant past. receive Jesus Christ as Saviour and He reminded me how I had led him Lord … as an act of the will.’ In this to Christ at the age of nine. His booklet he presents only two of the words confirmed to me that God was three circles: the natural man with indeed graciously at work long Christ outside and self on the throne before my dramatic teenage crisis and the spiritual man with Christ on experience. Fortunately, since that the throne. Thus the invitation to time there have been many spiritual sinners is clearly to become the spir- turning points that have moved me itual man with Christ on the throne along in my pursuit of Christ. One directing all the interests of one’s life. such milestone was my decision to This is repeated in the prayer of invi- work with the ministry of Campus tation, ‘I … receive You as my Sav- Crusade for Christ. I thank Dr Bright iour and Lord. …Take control of the for his careful and balanced state- throne of my life. Make me the kind ment of the biblical gospel that has of person You want me to be.’ Bright left an unparalleled impact on the considers the request to ‘take con- cause of world-evangelism for a gen- trol’ and ‘make me the kind of per- eration. May the Lord raise up more son You want me to be’ a necessary like Dr Bright who can show us what part of the prayer of faith. Here God can do with a man wholeheart- Bright expresses agreement with edly devoted to the Lordship of Christ.

89 Hoekema, Saved by Grace, pp. 20–23; Gerstner, ‘Legalism and Antinomianism’, pp. 144–45; Reisinger, Lord and Christ, pp. 81–84. 0144-8153 ERT (2003) 27:1, 73–85 Karl Barth’s Reception in Korea: An Historical Overview Young-Gwan Kim

Keywords: Church growth (Korea), Reformed theology, theocentric theology, Christocentric theology, Confucianism, Neo-Calvinism, Minjung theology, Sung theology, oppression, justice

During the mid-1960s and the The reciprocal relationship 1970s, Korean theologians who had between knowledge and practice, studied philosophy and theology that is, the unity between theology under western theologians in the and ethics in Barth’s theological Reformed Protestant seminaries in development, was helpful in promot- Europe and North America were ing the rapid growth of the church in eager to characterize themselves as Korea. The statement, ‘Knowing evangelical and Bible-centred, with God is doing His will ethically and an emphasis on the worshipping morally’, became an extensively pro- community and the maintenance of claimed motto by theologians and high standards of individual conduct. pastors in the Korean Christian com- They emphasized both theocentric munity. Korean Christians accepted and Christocentric theology—so- it without any resistance. This was called evangelical theology—by because they had already been influ- employing Karl Barth’s Christocen- enced by Confucianism with regard tric ecclesiology as a practical as well to their ethical principles of conduct as a theoretical basis for Korean as well as their religious views. churches and pastors. One of Barth’s students in Basel, Sung-bum Yun (1916-1989), was instrumental in establishing Barth’s Young-Gwan Kim, of the Korean Holiness Evangelical Church, holds the BA degree ideas in Korea. In his work entitled from Sungkyul Christian University, MDiv Han’gukjok Sinhak: Song ui Hae- from Tyndale Seminary, and ThM from Gor- don-Conwell Theological Seminary. He is a sokhak [The Korean Theology: The full-time Professor of Systematic Theology at Hermeneutics of Sincerity] (1972), Sungkyul Christian University, Anyang, he has argued that a genuine Confu- Korea, and a PhD candidate at McGill Uni- versity. cian-Christian dialogue and formula- 74 YOUNG-GWAN KIM tion of a Korean theology of Confu- gy, rooted in Calvin, to be well cianism is possible by integrating the received in Korea.1 theology of Karl Barth and Neo-Con- Barth’s theological impact upon fucianism. This is because Karl Barth Korean Christian thought has been has significantly influenced Korean great, but it has never been brought Calvinist or Reformed Theology, to the attention of the English-speak- namely Korean Presbyterianism, ing world. For this reason, this article which was ultimately influenced by will sketch an historical account of Confucianism. the rise of Barthianism in Korea, dis- Correspondingly, Heup-Young cussing when Barth’s theology was Kim (the most recent and outstand- received in Korea and how Korean ing neo-Calvinist interpreter of Karl Christian theologians responded to Barth) has developed a unique rela- it. However, this article does not tionship between Karl Barth’s theol- argue that all Christian churches and ogy and Wang Yang-ming’s confuci- pastors in Korea accepted Barth’s ology of self-cultivation in his work theology without criticism. Rather, it Wang Yang-Ming and Karl Barth: explores the interpreters of Karl A Confucian-Christian Dialogue Barth who have taken Barth’s (1996) for the purpose of a genuine Christ-centred principle as their the- inter-religious dialogue within a ological norm and basis. Northeast Asian context. In this work, Kim seeks to identify the affin- The Reception of Karl Barth’s ity between Korean Christian Theology in Korea in the early thought and Barth’s theology, and 20th Century his impact on Korean Christianity, Kyung-Ok Chung, the Wesleyan especially on the Presbyterian scholar, was the theologian who first Church in Korea. However, Kim introduced the theology of Karl does not explore in any detail why Barth to the Korean Church in the and how Barth’s theology was assim- 1930s. Chung graduated from the ilated and is still influential in Korea. Methodist Theological Seminary It is thus necessary to investigate the (Seoul) in 1928, where he taught as Korean reception of Karl Barth’s a professor of systematic theology. theology and Confucianism in terms His Barth-related works were not of its deep-rooted religious affinity published, but his small book entitled with Reformed Christianity, namely An Exposition of the Doctrinal Neo-Calvinism. This is because the Statement of the Korean ideas of the Reformer John Calvin have had a great influence on Kore- an theologians, especially those 1 See Martha Huntley, To Start a Work: the foundations of Protestant mission in Korea, belonging to the Presbyterian 1884-1919 (Seoul: Presbyterian Church of Korea, Church of Korea (Tonghap), which 1987), p. 407. For an analysis of Barth’s interpre- represents over sixty percent of the tation of some aspects of Calvin’s theology, see William Klempa, ‘Barth as a Scholar and Christian population. Therefore, it Interpreter of Calvin’, Calvin Studies 7 (1994), was natural for Karl Barth’s theolo- pp. 31-50. KARL BARTH’S RECEPTION IN KOREA: AN HISTORICAL OVERVIEW 75

Methodist Church (1935) interpret- students’ revolutionary movement of ed Christian doctrines according to April 19, 1960, which was directed Karl Barth’s theology.2 Since against the corrupt Korean govern- Chung’s theological image was radi- ment. The students’ revolutionary cal, conservative Korean theologians movement is called the heir to the misunderstood Barth’s theology as spirit of the March First Indepen- being too liberal and therefore unac- dence Movement of 1919, and to ceptable. For Chung, for instance, the historical tradition of the Korean the Bible becomes the Word of God Christians’ struggle for freedom and to us by the work of the Holy Spirit human rights. In 1962, the members rather than being a book of God’s of the Korean National Council of objective revelation. Churches (KNCC) and 204 Korean It was after 1945 that the number Christian leaders issued a statement of disciples of Karl Barth increased urging the military government to on the campuses of the Methodist hand over its political power to civil- Theological Seminary (Seoul), the ians as follows: Hankuk Theological Seminary (Pres- We resist all forms of dictatorship, byterian Church of Korea), and the injustice, irregularities and corruption. We Presbyterian Seminary of Korea reject the impure influence of foreign powers on all aspects of economic, (Tonghap). While the Methodist culture, ethics and politics. We resolve to interpreters of Barth’s theology make a contribution to the historical attempted to indigenize his Christo- development of our country with prayer and service led by the power of the Holy centric theology on the basis of Con- 4 fucianism, the deep-rooted socio-cul- Spirit. tural-religious tradition in Korea, the Subsequently, ‘The Korean Christ- Presbyterian interpreters were firmly ian Declaration of 1973’ shows committed to Barth’s Word-centred clearly the awakening of the Korean theology.3 In the 1950s, the Presby- Church’s socio-political responsibili- terian Seminary of Korea began to ty: teach the theology of Karl Barth to Jesus the Messiah, our Lord, lived and undergraduate theological students. dwelt among the oppressed, poverty- stricken, and sick in Judea. He boldly confronted Pontius Pilate, a representative Minjung Theology and Karl of the Roman Empire, and he was Barth’s Christocentrism crucified while witnessing to the truth. He Barth’s theology became increas- ingly recognized in Korea in the 3 For details on the rise of Barthianism in Korea 1960s and 70s. Historically, the in the 1930s and the 1940s, see Chang-sik Lee, ‘A Historical Review of Theological Thought for Korean Church began to see its mis- the Last One Century in Korea’, East Asia sion through the emergence of the Journal of Theology 3/2 (1985): pp. 321-326. 4 Chai-yong Choo, ‘A Brief Sketch of a Korean Christian History from the Minjung Perspective’, 2 For Chung’s other works, see Kyung-ok Chung, in Minjung Theology: People as the Subjects of Naneu Eirokae Salalda, Nanen Eirokae History, ed. Yong-bock Kim (Singapore: The Whachul da [I Lived and Proclaimed] (Seoul: Commission on Theological Concerns, The Kohyung Suewon, 1982). Christian Conference of Asia, 1981), p. 75. 76 YOUNG-GWAN KIM

has risen from the dead, releasing the means ‘the mass of the people, or power to transform and set the people mass, or just the people, or the com- free. We resolve that we will follow the 7 footsteps of our Lord, living among our mon people’. It should be noted, oppressed and poor people, standing however, that both words can be against political oppression, and carefully defined within the Korean participating in the transformation of political as well as economic context. history, for this is the only way to the That is to say that Minjung theolo- Messianic Kingdom.5 gians do not use both terms ‘people’ ‘The Declaration of Human Rights and ‘the mass’ in the same way as in Korea’ by the KNCC and ‘The Marxists use them. Thus, the term Declaration of Conscience’ by Bish- ‘people’ is not a political expression, op Daniel Tji were made in 1974. and ‘the mass’ does not refer to the Sixty-six leaders of various churches proletariat in the political sense. The and seminaries signed ‘The Theo- term Minjung is therefore a rather logical Statement of Korean Chris- general term which refers to ‘the tians’. Twelve church leaders also people of God’ or ‘the mass of signed ‘The Declaration for the oppressed people’ in Korean society Restoration of Democracy’.6 according to their Christian experi- These statements of the 1960s, ences in the political struggle for jus- and 1970s, clearly manifest Korean tice both in the past and present. Christianity’s vision of the church’s After all, Minjung theology is ‘an mission as being for, and of, the peo- accumulation and articulation of the- ple who were oppressed by poverty, ological reflections on the political as well as those oppressed by dicta- experiences of Christian students, torship. The late 1960s and early labourers, the press, professors, 1970s witnessed a remarkable rise farmers, writers, and intellectuals as of Barthianism in Korea. Moreover, well as theologians in Korea in the Minjung theology took shape in this 1970s’.8 period against the background of the For Minjung theologians, the politically oppressive and dictatorial church as community is an event. Park regime in South Korea and the This is because Jesus Christ exists as economic deprivation of urban the friend or head of his people in workers and rural peasants there. accordance with Barth’s fundamen- Minjung is a Korean word with its tal doctrinal affirmation of Jesus root in the Chinese characters for Christ as the head of his community. ‘Min’ and ‘Jung’. The former means Barth, as well as Minjung theolo- ‘people’ and the latter refers to the gians, began their theological work term ‘the mass’. Thus ‘Minjung’ in the midst of a host of controversial

5 ibid. 7 David Kwang-sun Suh, ‘Minjung and Theology 6 Further details on this theological trend in Korea in Korea: A Biographical Sketch of an Asian can be found in Taik-poo Chun, The History of Theological Consultation’, in Minjung Theology, Christian Development in Korea (Seoul: The pp. 17-18. Christian Literature Society, 1985). 8 ibid., p. 18. KARL BARTH’S RECEPTION IN KOREA: AN HISTORICAL OVERVIEW 77 political and theological concerns.9 social circumstance in Korea in the Barth held that the persecution of 1970s. the Christian church was inevitable. Minjung theology is also one of the He provides examples by citing polit- movements that has assimilated ical, state-religions, and anti-God Barth’s Christocentric ecclesiology movements during the times of such into itself. Minjung theology’s major leaders as Nero, Diocletian, Louis themes are the person of Jesus XIV, and Adolf Hitler. For Barth, Christ as the Lord of the community they are evidence of the continual and the bringer of God’s kingdom, political oppression that Christians his death and resurrection for the have suffered.10 Minjung theologians community and the world, and the also see the Christian community as Holy Spirit’s coming at Pentecost. ‘the people’ who are persecuted and Basically, Minjung theologians have oppressed either by political dicta- developed their major theological tors, or economically by the bour- thought under the influence of con- geoisie. temporary western theologians. This Minjung theology was therefore includes such works as Jürgen Molt- inspired by Karl Barth’s socio-politi- mann’s The Way of Jesus Christ: cal concern for the poor and Christology in messianic dimen- oppressed, and Latin American the- sions, Wolfhart Pannenberg’s The- ology of liberation. Barth argued that ology & the Kingdom of God, and the community’s proclamation of the Dietrich Bonhoeffer’s Christ the gospel summons the world to reflect Center. Karl Barth influenced all on social injustice and its conse- these theologians. quences and to alter the conditions Minjung theologians, such as and relationships in question. At this Byung-moo Ahn, Yong-bok Kim, point, Minjung theologians shared Nam-dong Suh, and Young-sok Oh, Barth’s viewpoints regarding social were among those who propagated and political injustice as they Barth’s theology in Korea. But they addressed contemporary socio-polit- were mainly concerned with theo- ical issues in Korea, such as human logical indigenization, employing rights, social justice, and the political Barth’s view of the church as a com- interpretation of the Bible. One may munity along with the Korean con- say that they were influenced by cept of community and its structure. Barth and applied his theory and For example, Yong-bok Kim’s Kore- practice of theology to a particular an Minjung and Christianity (1981) represents Minjung theologians’ understanding of kongdongchae 9 See Yong-bok Kim, ‘Karl Barth’s Political (community) which was inspired by Theology and Korean Minjung Theology’, in Korean Minjung and Christianity, ed. Yong-bok Kim (Seoul: Hyungsung Sa, 1981), pp. 264-288. 10 Karl Barth, Church Dogmatics, IV/2, ed. G.W. Bromiley and T.F. Torrance (Edinburgh: T.&T. Clark, 1936-1969), pp. 664-665. Also cf. ibid., IV/3, pp. 694, 767. 78 YOUNG-GWAN KIM

Barth’s socio-political approach.11 perspectives on the Holy Spirit, mis- sion, social service, and pastoral An Indigenous Theological care. It suggests that ecumenism is Movement and Karl Barth’s the most essential task for the Chris- Christocentric Theology tian community in Korea, making use of Karl Barth’s Christocentric An indigenous theological move- theology. ment was established in Korea. In 1968, Sung-bum Yun published Sung-bum Yun,12 the best known an introductory book entitled Karl interpreter of Barth’s theology and Barth. This book focused on Barth’s the most influential theologian of the Christocentrism, including his theol- Methodist Church of Korea, pub- ogy of the Word of God and ecclesi- lished a book in 1967 entitled The- ology. It has been reprinted and con- ology of Sung: Yellow Theology. In tinues to be useful to students of the- this work, Yun set out a theological ology in Korea. Yun’s monumental method of indigenization in accor- work, Hankuk juk Shinhak [Korean dance with Karl Barth’s Christocen- Theology: An Interpretation of tric theology and Korean Confucian- Sung] (1972) discusses further the ism. Although Barth was opposed to theological method of indigenization all forms of syncretism, Yun argued on the basis of both Korean Confu- that theological indigenization is an cianism and Karl Barth’s theology. essential task for Christian theolo- Subsequently, some Methodist gians. It is an unavoidable syncretis- theologians published an important tic task in evangelizing non-Christian monograph in 1969, entitled Karl countries. That is, theological indig- Barth’s Theology. In this volume, enization is a means of mission as June-Kwan Eun’s article, ‘Barth’s well as of understanding other reli- Doctrine of the Church’, presents gious beliefs. Yun’s other work, Barth’s ecclesiology by following his Christianity and Korean Thought discussion of the four marks of one- (1964), deals explicitly with Barth’s ness, holiness, catholicity, and apos- tolicity. Eun’s four books13 argue that the ecumenical and the missionary 11 For a further similar theological understanding regarding ‘the people of God’ or ‘Christian com- tasks are an intra-ecclesiological munity’ between Minjung theologians and Karl mandate for Korean Christians. In Barth, see Byung-Mu Ahn, ‘The Korean Church’s these volumes, Eun states that Understanding of Jesus’, International Review of Mission 74/293 (Jan, 1985): pp. 81-91. 12 Sung-bum Yun (1916-1979) was formerly prin- cipal of the Methodist Theological Seminary, Seoul, Korea, and taught Systematic Theology there. He studied at Doshisha University, Japan, 13 Church, Mission and Education (Seoul: and also at Basel University, Switzerland, under Chunmangsa, 1982), Ecclesiology in light of Karl Barth. His major research area was the theo- Basileia and Ecclesia (Seoul: Taehan Kidokkyu logical indigenization of the gospel of Jesus Christ, Seohae,1998), Practical Ecclesiology (Seoul: especially as an indigenous Korean Christian- Taehan Kidokkyu Seohae,1999), and The Witness Confucian theology on the basis of Karl Barth’s of the Word of God (Seoul: Sungkwan Christ-centred ecclesiology. Munhwasa, 1980). KARL BARTH’S RECEPTION IN KOREA: AN HISTORICAL OVERVIEW 79

Barth’s doctrine of the church can be divine revelation.14 the best theological paradigm for the accomplishment of such tasks. Karl Barth’s Reception in It is worth noting that it was the Korea in the late 20th Century theologically progressive or liberal Although both the Presbyterian theologians of the Presbyterian Sem- Seminary of Korea, and the inary of Korea (Tonghap), Hankuk Methodist Theological Seminary Theological Seminary, and have taught Karl Barth’s theology Methodist Theological Seminary, from the late 1950s or the early who mostly accepted Karl Barth’s 1960s, it was not until the late theology. Professors from Yonsei 1970s that the theology of Karl University Faculty of Divinity, and Barth was taught at other institutions Ehwa Woman’s University School of including Ehwa Woman’s University Theology also adopted Barth’s the- School of Theology, Yonsei Univer- ology enthusiastically. sity Faculty of Divinity, Hankook, During the 1960s, the 1970s, and Reformed, and Seoul Theological the 1980s, the socio-political situa- Seminaries. This was because from tion in Korea was unsettled, so Kore- the mid-1970s to the late 1980s, an Christianity was seriously chal- graduates of European and North lenged by a number of indigenous American seminaries returned to theological movements including Korea and began to teach the views Minjung and Sung theologies. Both of contemporary theologians, Minjung and Sung theologies were including Karl Barth. These gradu- regarded as radical challenges to the ates include Chun-gwan Un, Dong- conservative Korean Church. Since nam Suh, Kyun-jin Kim, Chul-ha both took Barth’s theology as their Han, Yong-bok Kim, Byung-moo theological source and norm, the Ahn, Chung-ku Park, and Myung- most conservative Korean theolo- yong Kim. The first three are profes- gians accordingly rejected Karl sors of Christian Theology at Yonsei Barth’s theology without any schol- University Faculty of Divinity, which arly debate or analysis. Between the has a Methodist background. The 1960s and the 1980s, there was an other four are professors at Hankuk anti-Barthian movement among Theological Seminary (progressive conservative Presbyterian theolo- Presbyterian), the Presbyterian Sem- gians. For example, Chul-won Suh, inary of Korea (Tonghap), and the Professor of Systematic Theology at Methodist Theological Seminary. Chongshin (Hapdong Presbyterian) Therefore, those who graduated Theological Seminary, and Young- han Kim, Professor of Christian Theology at Soongsill University 14 For some evidence of this, see Young-han Kim, School of Theology, led this move- Barth eaisu Moltmann kagi [From Barth to ment. Professor Suh strongly resis- Moltmann] (Seoul: The Christian Literature Society, 1982) and Chul-won Suh, ‘Critique of ted Karl Barth’s theology, particular- Karl Barth’s Theology’, Shinhak Jinam 258 ly Barth’s view of Scripture and (Spring 1999), pp. 160-171. 80 YOUNG-GWAN KIM from the above seminaries and Yon- seminary students. Once they gradu- sei University have been enthusiastic ated from the seminary and planted in adopting Barth’s theology, while churches, they not only adopted Chongshin (Hapdong Presbyterian) Barth’s practical theology as their Theological Seminary graduates exemplary model for church growth, have resisted Karl Barth’s ideas. but they were also eager to apply his Although both the Presbyterian ecclesiology in their pastoral min- Seminary of Korea (Tonghap) and istry. Coincidentally, the mid-1970s, Chongshin (Hapdong Presbyterian) and the 1980s marked a period of Theological Seminary are Presbyter- rapid church growth and spiritual ian and are influenced by the revival with an emphasis on both reformer, John Calvin, the former Word-centred evangelism and socio- accepts Barth’s theology enthusiasti- political concerns. Many Korean cally, while the latter objects to it. pastors who were influenced by This is because Hapdong Presbyteri- Barth’s ecclesiology and his theology ans regard themselves as conserva- of the Word of God were involved in tive, but Tonghap Presbyterians and the organization of the Word-cen- the other seminaries are theological- tred evangelical movement, namely, ly liberal and radical. However, the ‘a neo-orthodox movement’ in major reason for rejecting Barth’s Korea. It arose in 1967 and influ- theology is denominational schism enced Reformed and Methodist the- 16 and competition between Tonghap ologians from the late 1970s on. and Hapdong Presbyterians.15 The Professors Bong-nam Park, Chung- other reason might be that Tonghap koo Park, Myung-yong Kim, Kwang- 17 Presbyterians were influenced by sik Kim, Chul-ha Han, and Kyung- Princeton Seminary graduates, and yun Chung were all active in this the- Hapdong Presbyterians by Westmin- ological movement. ster Theological Seminary gradu- There are a number of world- ates. renowned Presbyterian and Methodist congregations, such as Somang, Myungsung, Onnuri, and The Influence of Karl Barth’s Practical Theology in Korea It was true that Barth’s Christocen- 16 See Chul-ha Han, ‘Analysis of Theological Circumstance in Korea’, Church and Theology 2 tric ecclesiology, and his theology of (1966), pp. 83-97. the Word of God impressed many 17 After Chul-ha Han completed his doctorate at the Union Theological Seminary in New York, he was very active in introducing Karl Barth’s theolo- gy to Korea. His Barth-related works are as fol- 15 For a historical background of the denomina- lows: ‘An Asian Critique of Western Theology’, tional conflict between Tonghap and Hapdong Evangelical Review of Theology 7/1 (April Presbyterians in Korea, see Tail-poo Chun, The 1983): pp. 34-47; ‘Is there God outside of the History of Christian Development in Korea Church?’ Church and Theology 6 (1973): pp. 22- (Seoul: The Christian Literature Society, 1985) 32; ‘Karl Barth’s Interpretation of Anselm’s and Seung-tae Kim, Historical Reflection of Theology’, ibid., 3 (1970): pp. 100-120; and Korean Christianity (Seoul: Word of Press, ‘Korean Theology and Church’, ibid., 4 (1971), 1994). pp. 46-73. KARL BARTH’S RECEPTION IN KOREA: AN HISTORICAL OVERVIEW 81

Kwanglim Church, in which Barth’s Christ-centred preaching, which he Christ-centred ecclesiology are evi- believes contributed directly to the dent. These congregations stress rapid growth of his congregation evangelism, worship, prayer, fellow- within such a short period. He has ship, Bible study, social service, and published many books and articles foreign mission. All of the above that deal with ecclesiology on the congregations have at least 20,000 basis of Calvinism and Barth’s theol- or more members and support many ogy.18 foreign missionaries. Significantly, the senior pastors at the above Numerous Publications on churches all graduated from the Karl Barth’s Theology in Presbyterian Seminary of Korea, Korea and the Methodist Theological Sem- The introduction of Barth’s ideas can inary in Seoul, which principally also be traced to a Korean transla- teach the theology of Karl Barth. tion by Kwang-sik Kim of Otto To take an example, the senior Weber’s Karl Barths Kirchliche pastor at Somang Presbyterian Dogmatik in 1976. Professor Church is the Reverend Sun-hee Myung-yong Kim was eager to intro- Kwak. He graduated from the Pres- duce Barth’s theology to Korea by byterian Seminary of Korea, and publishing several articles.19 Accord- Princeton Theological Seminary. In ingly, Kim translated A. D. R. Pol- 1976, he encouraged his congrega- man’s book Karl Barth’s Neo- tion to emphasize the Reformed tra- Orthodoxy into Korean and pub- dition of the Westminster Confes- lished it in 1981. In 1986, Professor sion of Faith and the Larger and Bong-nam Park published the book Shorter Catechisms. Since he had a entitled Kyueui Hak Bangbup Ron vision of the church being devoted to [How to Understand Karl Barth], evangelism and offering biblical which introduced Karl Barth’s mon- teaching to the members, his church umental work, Church Dogmatics, concentrates on the spiritual growth to the Korean Church, and to theo- of believers through prayer, Bible study, retreats at Prayer Mountain, fellowship, social concerns, and for- 18 For his understanding of Barth’s theology, see eign mission. By 1990, its member- Sun-hee Kwak, ‘The proclamation of the Word of ship had expanded to 22,000, and God and the Korean Church’, Church and Theology 5 (1972): pp. 47-55 and idem, ‘The currently it supports fifty missionar- Scripture as the Word of God: Calvin’s View of ies, working in centres as diverse as Scripture’, ibid., 4 (1971), pp. 168-187. isolated rural areas of Korea, Africa, 19 Myung-yong Kim’s thesis topic for a doctorate Southeast Asia, South America, is ‘Der Gottesbegriff Karl Barths in der heutigen Diskussion’ (ThD Thesis: Tübingen University, Russia, and China. In Korea, the 1985). And his published articles are ‘Karl Barth’s Reverend Sun-hee Kwak is known as Theological Reflection on Socio-political an interpreter of Barth’s theology, Movements’, Kidokkyu Sasang (Aug, 1986), 90- 105 and ‘Karl Barth’s Exposition of the Epistle to and he is famous for his successful the Romans’, Theology and Church 20 (1988), pastoral ministry, especially his pp. 103-133. 82 YOUNG-GWAN KIM logical students. Since the above (Wesleyan Background) was also books have been published, Barth’s enthusiastic in accepting Barth’s the- theological stature in Korea has ology. In the late 1980s, Professor increased greatly. Shin-keun Lee took a position on the From the late 1980s, Presbyterian faculty of Seoul Theological Semi- and Methodist students have written nary and began to teach the theolo- masters’ theses on Barth’s theology. gy of Karl Barth supported by the It should also be noted that Baptist Evangelical Holiness Church of and Seoul Theological Seminary Korea. Lee completed his doctoral (Evangelical Holiness) students have thesis entitled ‘Entwicklung und also submitted master’s theses on Gestalt der Ekklesiologie Karl Barth’s theology, especially his Barths’ at Tübingen University in ecclesiology. There are now more 1987. His Barth-related works are than forty masters’ theses which deal The Kingdom of God and Ideology extensively with Barth’s ecclesiolo- (1990) and The Ethics of the King- gy.20 The particular reason for dom of God (1991). His book, Karl choosing Barth’s ecclesiology as the Barth’s Ecclesiology (1989), is an favourite thesis topic was the fact outstanding, comprehensive work that theological students were very for understanding the biblical and interested in identifying Barth’s ecumenical character of Barth’s ecclesiology. His other book, entitled Christocentrism within the rapidly Theology and Church (1998), growing Reformed and evangelical emphasizes the Christian communi- churches in Korea. ty’s relationship with non-Christians The Baptists tended to be scornful in the world-occurrence, and thus it of Karl Barth’s theology until the late has become the well-known articula- 1980s. In the early 1990s, that ini- tion of Barth’s theology of mission. tial distorted attitude changed as He also translated U. Dannemann’s Korean Baptist theological candi- book Theologie und Politik im dates wrote masters’ theses on Denken Karl Barths into Korean 21 Barth. and published it in 1991.22 Although Barth’s reception in Korea was mainly among Tonghap Presbyterians and the Methodists, the Evangelical Holiness Church 22 There are six masters’ theses, which were supervised by Professor Shin-keun Lee: In-sook Hong’s ‘Karl Barth’s Theology of Mission and His Ecclesiology’ (1987); June Huh’s ‘Karl Barth’s Doctrine of Reconciliation’ (1995); Bo-kyung 20 For a fuller list of Barth-related masters’ and Kim’s ‘Karl Barth’s Understanding of Sin’ (1988); doctoral theses by Korean theological students one Seo-taek Oh’s ‘Karl Barth’s Ecclesiology: An can access the Korea Library Computer System, Examination of Church Dogmatics IV/1, 2, and 3’ which is available at most Korean theological semi- (1994); Seong-seok Park’s ‘Karl Barth’s View of naries. the Relationship between Church and State’ 21 These theses were written by Baptist (1994); Byung-hoo Soen’s ‘Karl Barth’s Doctrine Theological Seminary graduates: Myung-soo Kim’s of Election’ (1991); and Soon-chul Yang’s ‘Political ‘Karl Barth’s Doctrine of God’ (1995); and Won- Ethics in Karl Barth’s Doctrine of Reconciliation’ bong Lee’s ‘Karl Barth’s Ecclesiology’ (1995). (1993). KARL BARTH’S RECEPTION IN KOREA: AN HISTORICAL OVERVIEW 83

In any case, since the 1980s con- Karl Barths (1975), to Korea in vincing attempts to construct an 1977.23 ecclesiology emphasizing the nature All of the above writings and pub- of community are finally receiving lications of masters’ and doctoral attention. Barth’s dynamic view of theses are the fruit of Barth scholars’ the gathering, upbuilding, and send- theological contribution to the Kore- ing of the Christian community has an Christian community. Certainly, been influential. For example, the Barth’s Christocentrism has influ- following three masters’ theses, enced Korean theologians and theo- which have been written by Presby- logical students to reaffirm the eccle- terian Seminary graduates, have siological principle, rooted in the examined Barth’s ecclesiology: Jae- Word of God, which has promoted eun Lee’s ‘Karl Barth’s Ecclesiology the growth of the Korean Christian in relation to His Theology of Mis- community. In the 1980s, the num- sion’ (1993); Chul-min Kim’s ‘Karl ber of Barth interpreters increased Barth’s Doctrine of the Church’ dramatically in Korea. (1993), and Dok-man Lee’s ‘Karl During the 1990s, the number of Barth’s Ecclesiology’ (1992). Two Barth-related monographs and arti- other masters’ theses have also com- cles were numerous, so a full discus- manded particular attention as sion of Barth’s theology, and his exemplary works: Jung-keon Chun’s ecclesiology, has occurred among ‘Karl Barth’s Doctrine of the Church’ Korean theologians and pastors. (1993); and Young-hwan Kim’s ‘A Some important monographs from Biblical Doctrine of the Church on the Korean Presbyterian perspective the Basis of Karl Barth’s Ecclesiolo- are Sang-young Han’s Karl Barth’s gy’ (1994). Ecclesiology and His Doctrine of We might also note that a doctoral the Holy Spirit (1990)24; Heup- thesis was written by Eae-young young Kim’s Wang Yang-Ming and Kim, a graduate of Ehwa Woman’s Karl Barth: A Confucian-Christian University School of Theology. It Dialogue (1996); and Jae-jin Kim’s was subsequently published in 1991 Die Systematische Anatomie der with the title Karl Barth’s Socio- Theologie von Karl Barth (1998). Political Interpretation of the There are also a number of Barth- Christian Community. Her supervi- related articles and works produced sor, Soon-kyung Park, is a well- by the Evangelical Holiness theolo- known interpreter of Barth’s theolo- gy in Korea. Professor Park initially introduced U. Dannemann’s work, 23 Park’s other Barth-related works are ‘Socio- political Issue and Task in Christian Theology’, entitled Der Zusammenhang von Shinhak Sasang 19 (1979); ‘Theory and Praxis in Theologie und Politik im Denken Communism and Christianity’, Kidokkyo Sasang (March 1983); and ‘Karl Marx and Karl Barth’, Soongshil University Research Centre for Theology and Sociology (1988). 24 In this work, Han developed Barth’s theology of mission systematically and asserted that Barth’s theology is biblical as well as practical. 84 YOUNG-GWAN KIM gians. Some of their works are as fol- Establishment of the ‘Karl lows: Keun-hwan Kang’s ‘Korean Barth Society’ in Korea Church’s Ecclesiological Principle on In 1993, a few zealous, young Kore- the basis of Karl Barth’s Doctrine of an theologians who had completed the Church’ (1991); Dok-hyung their advanced degrees in theology Han’s ‘Karl Barth’s Theology and at European, and North American Hermeneutics’ (1997); Shin–keun universities or seminaries, organized Lee’s ‘Karl Barth’s Understanding of a ‘Karl Barth Society’. The leading the Kingdom of God’ (1994); and members of the ‘Karl Barth Society’ Chang-kyun Mok’s Theological in Korea are Professors Shin-kun Debate in the Twentieth Century Lee, Kwang-sik Kim, Kyun-jin Kim, (1995). Jong-ho Choi, Myung-yong Kim, Another decisive factor is that both Mee-hyun Jeong, and Young-sok Handeul and Taehan Kidokkyo Seo- Oh. There are also many members hae (the Christian Literature Society) of this society who graduated from publishing companies have devoted the Presbyterian Seminary of Korea, themselves to translating books by the Methodist Theological Semi- and on Karl Barth into Korean, and nary, Hankuk Theological Seminary, they continue to publish them. Some and Seoul Theological Seminaries. of Taehan Kidokkyu Seohae’s Kore- Kyun-jin Kim, Professor of Christian an translations and publications of Theology at Yonsei University Barth-related works are as follows: School of Theology, is presently a Karl Barth, Homiletik: wesen und leading figure in the ‘Karl Barth Soci- vorbereitung der predigt, tran. In- ety’ in Korea. This society has culti- vated the seeds sown in the Korean kyu Jeong (1999); The Humanity of neo-orthodox movement of the God, tran. Kyung-yun Chun (1994); 1970s and 1980s in Korea. Its major Kurze erklarung des Römerbriefes, activity has been to organize a ‘Karl tran. Kyung-yun Chun (1966); Barth Colloquium’ semi-annually Georges Casalis, Karl Barth’s Life and to sponsor other seminars. The and Theological Thought, tran. annual publication of Barth-related Young Choi (1993); and Karl Barth articles and monographs is also one Society in Korea, The Word of God of their activities. The Korean trans- and Theology (1995). Also Handel’s lation of the first volume of Church publication is: Karl Barth, Letzte Dogmatics is being produced by Zeugnisse, tran. Mee-hyun Chung Young-sok Oh, a Professor of Sys- (1997). One of their real accom- tematic Theology at Hankuk Theo- plishments was the publication of logical Seminary. Other members of Nam-hong Choi’s translation of Karl the ‘Karl Barth Society’ are also Barth’s Der Römerbrief (Handel working on Korean translations of Publishing Company) in 1997. This other volumes of Barth’s Church remains an important text for the Dogmatics. study of Karl Barth’s theology at The 1990s have witnessed a wide- most Korean theological seminaries. spread and positive reception of Karl KARL BARTH’S RECEPTION IN KOREA: AN HISTORICAL OVERVIEW 85

Barth’s theology in Korea. It is wor- nature and mission of the church is thy of note that Professor Shin-keun particularly significant for the con- Lee, one of the leading members of temporary ecclesiological situation ‘Karl Barth Society’, subsequently in Korea. Therefore, the theological organized another branch of the contributions of the members of the ‘Karl Barth Society’ in Bucheon, ‘Karl Barth Society’ are marked by a Kyunggi Province, Korea, called theological passion for the primacy ‘Hankuk Shinhak YunKu So’ (The of God, of Jesus Christ, and of the Research Centre for the Studies of Holy Spirit. This has exerted a note- Contemporary Theology). The main worthy impact upon a new genera- purpose of this research centre is to tion of theological students in Korea. publish a large number of Barth- Having given a specific overview of related monographs, pamphlets, the Korean reception of Karl Barth’s and articles. Professor Lee, chair of theology, we have recognized that this centre, published a Korean Barth, for the Korean Christian com- translation of Barth’s Theology and munity, is remembered as ‘a father Church in 1998 and of Ulrich Dan- of neo-orthodox theology’ or ‘a nemann’s Theologie und politik im father of dialectical theology’. Signif- denken Karl Barths in 1991. icantly, his Christocentric and com- munity-based ecclesiology continues Conclusion to make an impact on the contem- porary Korean church’s theology Since many Korean interpreters of and practice. Barth’s theology have written and published so extensively, Karl Barth is known as ‘a father of neo-ortho- dox theology’ or ‘a father of dialecti- cal theology’.25 Barth’s theology is generally regarded as basic for the understanding of contemporary the- ology in Korea. His Christocentric doctrine of the Church as the Chris- tian community still commands attention. His perspective on the

25 The Karl Barth Society, preface to The Word of God and Theology (Seoul: The Christian Literature Society, 1995). As we have observed, Barth’s theological impact upon Korean theolo- gians is not confined to Presbyterians and Methodists, but is also found among the Baptists and the Evangelical Holiness Church. For theologi- cal trends in Korea in the 1990s and Korean the- ologians’ understanding of Barth’s theology, see Yong-kyu Park, ‘The Birth of Korean Evangelicalism’, Shinhak Jinam 65/3 (Fall 1998), pp. 270-303. ERT (2003) 27:1, 86–98 0144-8153 Books Reviewed

Reviewed by David Parker Reviewed by Robert J. Vajko Stanley J. Grenz Aida Besançon Spencer, and William Renewing the center: evangelical David Spencer (eds) theology in a post-theological era The Global God: Multicultural Views of God Reviewed by Gordon Preece James C. Peterson Reviewed by Max Davidson Genetic Turning Points: The Ed. L. Miller and Stanley J. Grenz Ethics Of Human Genetic Fortress Introduction to Intervention Contemporary Theologies

Reviewed by Fernando A. Gros Graham Ward Cities of God

Book Reviews

ERT (2003) 27-1, 86-89 0144-8153 Primer on Postmodernism (1996—ERT 21/3 Jul 1997, 271-4) Renewing the center: need to read this volume which the evangelical theology in a post- author describes as ‘a watershed’ representing a ‘distillation of my theological era work in recent years’. Stanley J. Grenz It contains some ideas presented in Grand Rapids: Bridgepoint/Baker various forms elsewhere but here Academic, 2000 brought together in an integrated ISBN 0-8010-2239-8 argument for his vision of ‘evangeli- Hb 366pp indexes cal theology in a post-theological Reviewed by David Parker, era’ i.e., in a post-foundationalist and post-rationalist era which needs Editor, Evangelical Review of a new understanding of the nature of Theology evangelicalism and new formulation of its theological task in particular. Readers of Dr Stanley J. Grenz’ ear- The result is a rigorous, comprehen- lier books, especially Revisioning sive and self-consciously evangelical Evangelical Theology (1993—see essay in theological method. ERT 23/3 Jul 1999, 280-3) and A The opening chapters deal histori- BOOK REVIEWS 87 cally with the emergence of ‘classical of the post-modern condition, and evangelicalism’ through the Refor- sees evangelicalism as ‘a “big tent” mation, Puritan and Pietistic eras that encompasses a wide diversity’ and its development into what Grenz and not a ‘monolithic entity’ that identifies as a gospel movement requires clearly marked and defensi- focusing on ‘convertive-experimen- ble boundaries. So in the second half tal piety’. There is further discussion of the book, he presents his under- of the subsequent developments, standing of the theological task of especially in North America, with the evangelicalism in a post-foundation- growth of the movement’s interest in al age. He draws insights from W. Scripture and theology, most notably Pannenberg’s coherentist approach under the influence of the Princeton to theology, and G. Lindberg’s ‘cul- Theology in the context of the rise of tural-linguistic’ way of ‘intratextual science, issuing in the controversies theology’. More crucially, he refers of the fundamentalist period. to the Reformed epistemology (espe- This is followed by a series of valu- cially of Alvin Plantinga and Nicholas able studies of the more recent devel- Wolstertorff) in support of a opments focused in theologians (post)foundation for theology in the who, reacting to the perceived defi- believing community. This, he ciencies of fundamentalism, defined claims, makes the approach ‘at the the ‘New Evangelicalism’ as a theol- same time nonfoundationalist and ogy that sought to defend biblical decidedly postmodern’ and ‘returns orthodoxy in a more positive and theological reflection to its proper socially engaging manner over primary location within the believing against theological liberalism and community’ instead of the Enlighten- popular culture. Key early figures ment ideal that put it ‘in the acade- were Carl Henry and Bernard my’. Ramm, while those selected for study Thus, according to Grenz, theolo- in the period of the ‘expansion of gy is ‘an intellectual enterprise by neo-evangelical theology’ are Millard and for the Christian community’ in Erickson and Clark Pinnock. Grenz which those ‘those whom the God of brings this historical review up to the Bible has encountered in Jesus date by reference to Wayne Grudem, [an ‘identity-producing event’] seek John Sanders, David Wells and oth- to understand, clarify, and delineate’ ers who are working during the their interpretative framework which ‘transition’ of the movement when is ‘connected with the gospel as its ‘demise’ is threatened in a post- informed by the narrative—revealed modern context. Key features of in the Bible’ of God’s action. So the- interest here are the move from a ology is not purely ‘descriptive’ but realist to a constructionist view of also ‘prescriptive’ as ‘the theologian truth and the move from the grand seeks to articulate what ought to be metanarrative to local stories. the interpretative framework of the Grenz takes a positive rather than Christian community’. a negative approach to the challenge From here, Grenz proceeds to out- 88 BOOK REVIEWS line the threefold ‘sources’ of theolo- This comprehensive vision from gy (Scripture, tradition and culture) one of evangelicalism’s most pro- and its ‘focal motifs’ (Trinity, com- ductive thinkers is noteworthy for its munity and eschatology) which he scope and the way it draws useful (and co-author John R. Franke) insights from a wide range of expounded in detail in Beyond sources. Another feature is its strong Foundationalism (2001 see ERT focus on meeting the demands of a Apr 2002, 181-4) postmodern context yet without Three further chapters deal with wanting to depart from its evangeli- some key remaining issues—theolo- cal character, although questions will gy and science after the demise of be raised about the extent to which realism, an evangelical theology of he has been successful in this, espe- religions, and the important matter cially regarding the sense in which of evangelical ecclesiology. This then Scripture can still be regarded as a allows the author to come to the ‘source’ or ‘primary voice’ of theolo- summarizing topic of ‘renewing the gy in his scheme. While the empha- evangelical center’, or what he refers sis on Scripture as the ‘instrumental- to in the terms of Hans Frei as ‘gen- ity of the Spirit’ is true to historic erous orthodoxy’ which would tran- evangelical principles and not dis- scend the traditional ‘liberal-evangel- similar to the viewpoint of other con- ical dichotomy’ and its modernist temporary evangelicals (such as assumptions. Donald Bloesch), Grenz’ use of Grenz does not have in mind some ‘speech-act theory’ and similar con- kind of renewed ‘Constantinian ide- cepts to explore a ‘(post)foundation al’ where evangelicalism dominates for theology’ will require deeper con- culture in a ‘glorious uniformity’ and sideration. where other voices are marginalized. This book carries forward and pro- Rather, he is speaking of a renewed vides the theoretical underpinning theological centre, which ‘involves for some of the author’s earlier work restoring a particular theological in systematic theology, some of spirit to the center of the church’. which at least can be developed This would bring renewal to the life much further (or even modified) in and worship of the church and spill the light of this work. His strong over into mission, fulfilling the his- views on the non-ecclesial nature of toric role of evangelicalism in its evangelicalism coupled with his com- character of convertive piety as a munitarian emphasis raises interest- renewal movement. According to ing possibilities for the development Grenz, the considerations he has put of a post-modern understanding of forward in this book indicate that the the church. ‘pattern of church life to which evan- These and many other thought gelicals can devote their efforts’ provoking ideas, carefully presented would be ‘gospeled in focus’, ‘doctri- as they are, suggest that perceptive nal in orientation’, and ‘catholic in readers will gain much from this vision’. book. However, it is focused mainly BOOK REVIEWS 89 on the North American scene where address that problem. It is written by the fundamentalist, liberal, mod- someone with qualifications that ernist and neo-evangelical distinc- bridge the gap from both ends— a tives appear in their most pro- researcher in genetics and now a nounced form. Although these Ph.D. and teacher in ethics, James movements have been widely influ- Peterson. Peterson’s aim is to ential globally, readers from less address the whole wide range of polarized contexts may see things interconnected ethical questions differently. concerned with genetic issues in an The threefold vision in the final accessible fashion. He focuses on chapter of the ‘shape’ of a renewed professionals in the field and well- evangelical centre may not seem to educated laypersons. No prior be all that distinctive, but the call for knowledge of genetics or ethics is evangelicalism to regain its mission assumed. It’s a noble aim and a tall in a postmodern era and not be task. Let’s see whether he succeeds. undercut by it may be the most Peterson organizes his book to important value of the book. address ethical questions in the order in which the technologies raising them are becoming usable. So we ERT (2003) 27-1, 89-91 0144-8153 move from genetic research to test- ing to drugs and lastly surgery. This Genetic Turning Points: The is a helpful organizing principle that Ethics Of Human Genetic enables the later chapters to build on Intervention the earlier ones and demonstrates James C. Peterson the continuities between issues while Grand Rapids: Eerdmans, 2001 allowing readers to pick and choose ISBN-0-8028-4920-2 particular issues of concern. While a Paper 360pp long book at approximately 360 pages, it is neatly divided into fifteen Reviewed by Gordon Preece, bite-sized chapters and has conven- ient summaries at the end of each. Ridley College Centre of Applied The book introduces the topic by Christian Ethics questioning the mythology of the This book reinforces a conviction I Galileo-like warfare between science felt strongly fifteen years ago. Early and theology, arguing that they have in my time teaching ethics I became been and are largely allies. Ethical aware of how many of our major eth- evaluation depends on an accurate ical questions are pre-empted tech- grasp of scientific, particularly genet- nologically and that our theology is ic facts. Technology and theological forever playing catch-up. Conse- tradition are then examined in terms quently I decided to do a Masters of of their formative roles in human life Science and Society to address my and purpose respectively. Techno- scientific and technological igno- logically, if you have ‘a hammer in rance. This book further helps hand, everything looks like a nail’. 90 BOOK REVIEWS

Such reductionism can be countered supporting an open future of real if we are particularly careful in the choice, and stewardly use of take-up stages of technological inno- resources. vation before they develop an imper- Part IV, ‘Genetic Surgery,’ examines ative of their own. Technology needs individual major and minor/cosmetic to be guided by the Great Com- genetic changes, all the way to mandment and a biblical theology human cloning, in part or whole. It that sees our role as imitating God’s then examines the vexed question of role of sustaining, restoring and surgical changes to the family line improving a fallen creation, thus with their heightened stakes of per- playing God, but within limits. Peter- manence. While generally in favour son’s Irenaean rather than Augustin- of genetic surgery for individuals in ian framework helpfully allows for non-trivial cases and wary of family human junior partnership in the line surgery, I found Peterson’s argu- development of creation and oppos- ments for the latter a challenge. In es sloth as much as pride. principle, if surgery is dangerous or Part I, ‘Genetic Research,’ helpfully has unknown consequences long- sets parameters for the relationship term we shouldn’t try it on individuals of genes and individuality and family. either. Standard safeguards should Because of our genetic links, prevent abuse. The ethical issues are informed individual choices also not necessarily different between affect families and cannot be taken or individuals and families. Numbers do ignored in isolation. Genetic knowl- not change the norms. Finally, com- edge is not neutral but has profound munal dangers of coercion, racism, effects, personally and corporately. and eugenics are tackled, as usual Profound issues of group consent, with thoughtfulness and fairness. gene patenting of various life forms There is much that is extremely and social investment are raised and helpful in this very thorough book. It dealt with carefully. This patient largely succeeds in its aim in an building of the context is very helpful. accessible and popularly illustrated Part II, ‘Genetic Testing,’ raises the way. It is however more sanguine range of issues concerning genetic about genetic technologies than I information for individuals and fami- would be. Perhaps this is the Augus- lies and how we deal with it ethically. tinian in me coming out. Ellul’s cri- Issues of employment, insurability tique of the extent to which our tech- and privacy are profound in their nologies become a totally enveloping social implications. The genie of environment or technique is not tak- genetic knowledge cannot easily be en seriously enough I suspect, even put back into the bottle. though Ellul does not take the Part III, ‘Genetic Drugs…’ follows a dominion/cultural or playing God similar individual, familial, communi- mandate seriously enough. I was also ty pattern. It proposes four standards concerned by occasional hints of for ethical intervention: safety, gen- dualism which sat awkwardly with uine improvement for the recipient, Peterson’s strong emphasis in BOOK REVIEWS 91 human dominion. Is such dominion of the separate chapters were asked, just for this world as a temporary ‘Through what attribute is God most physical phase as he implies or for understood in your culture and what ‘the new heavens and new earth’ as attribute of God needs to be more well, as Scripture implies? Peterson’s fully apprehended? The point of the even-handed for-and-against ap- book is to build a global theosology— proach obscured his own views a summary of how God is revealing somewhat. Perhaps this would make Godself—in this transmillennial peri- it a very good textbook. Some, how- od’ (p. 17). ever, including the evangelical body After an introductory chapter enti- that withdrew it from its bioethics tled, ‘The God of the Bible’, the series, would not agree. Perhaps this remaining nine chapters show how was due to the even-handed way God is perceived in different cultures. Peterson deals with the vexed issues This approach is similar to anthro- of life in the womb, though I thought pologist Charles Kraft’s concern for his conclusions were relatively con- an ‘ethnotheology’ or a ‘cross-cultur- servative. Perhaps it was the gener- al Christian theology’. ally positive view of genetic interven- Chapters two to seven show how tion Peterson expresses as one who God is perceived from the cultural was a practitioner. Fortunately, with- perspectives of the United States drawal from the series did not stop (two Anglo-American perspectives the publication of this excellent and one Hispanic perspective), the overview. I will certainly recommend Caribbean, Africa, Nigeria, and it to my students. Ghana. The co-editor of this book, William Spencer, explains in the second ERT (2003) 27-1, 91-93 0144-8153 chapter how power became the pop- ular way of seeing God in the United The Global God: Multicultural States. And yet he wants to prove Views of God. that love is ‘God’s central operating Edited by hermeneutical characteristic’ (p. 42). Aida Besançon Spencer, and It might be questioned whether love William David Spencer or holiness (the great triple emphasis Grand Rapids, MI : Baker Books, of Isaiah’s vision of God and that of 1998. Rev. 4:8) is to be the ‘central operat- ISBN 0-8010-2163-4 ing hermeneutical’ principle. The Pb 281pp Indexes danger is to flatten all biblical data (even understood in a correct biblical Reviewed by Robert J. Vajko theology) by proof-texting. The result is that we tend to understand Adelaide College of Ministries, God in the light of a hermeneutical South Australia. principle that we have chosen on the The editors state the purpose of this basis of our own cultural preference. book in the introduction. The writers It is better to seek the balance that 92 BOOK REVIEWS comes from a fuller biblical theology In chapter six, Tokunboh Adeye- following what Donald Carson calls mo gives his view of how Africans the ‘biblical plot-line’. (See the sec- perceive God as an ‘Unapproach- tion ‘The Love of God’ in The Gag- able God’. He states that, ‘belief in a ging of God, Zondervan, 1996, pp. supreme deity is a prominent theme 238-242). among Africans’ (p. 136). In chapter three, Gretchen Hull In chapter seven, Edward John has a more balanced approach in Osei Bonsu speaks of God from what she calls ‘The Complementari- another African (this time a Ghana- ty of God’s Love and God’s Right- ian) perspective. He points out, as eousness’. She states, ‘God’s love is other African theologians have not a solitary attribute’ (p. 66). Can done, that the proper appellation of we detect a certain dissonance religion in Africa is not animism, between these two authors? fetishism, or idolatry but ‘African tra- In chapter four, God is seen as ‘the ditional religion’, and the danger of Stranger’ from a Hispanic American syncretism between it and Christian- perspective. Here again there is a ity resulting in what African theolo- valuable insight in our understanding gian Byang Kato called a Christo- God from the point of view of those Paganism. who in the American culture are In chapter eight, God is seen from treated as marginal. But again the a Chinese American perspective as tendency to use Luke 9:58 which holy and merciful. The author of this speaks of Jesus as understanding dis- chapter pleads for a greater empha- placed peoples smacks of proof-tex- sis on the latter while not forgetting ting. the former of these two attributes of In chapter five, Dieumème Noël- God. In chapter nine, the author liste, starts his article by asking how deals with how the Chinese names theology and culture relate and sees for God lead to conceptions and mis- three approaches. The first is what conceptions. he calls an ‘ideological theology’ The final two chapters deal with which subjugates but does not really God from a Korean and a Korean change culture. The other extreme is North American perspective. The a fusion between theology and cul- latter in the last chapter reveals how ture that produces a cultural theolo- the American culture warps the bal- gy which does not truly respect bibli- anced biblical view of God. This pro- cal revelation. His answer is that ‘the cedure shows how this book is rich in best use theology can make of cul- what might be called blended or ture is that of facilitator in the hyphenated cultural perspectives. A process of the indigenization of Chinese American or a Korean Christian faith’ (p. 106). Noëlliste American have perspectives that a sees God as ‘Transcendent but Not mono-cultural person does not have. Remote’ as over against the Overall, this book is a gold mine of Caribbean tendency to see God as cultural insights showing how we spatially remote and not immanent. need to see God from what anthro- BOOK REVIEWS 93 pologists call an ‘etic’ (outside of our from those held by evangelicals, and culture) and an ‘emic’ (from within dangerous because of the theological our culture) perspective. This work ideas involved. also shows how easily we move So it is pleasing to find a small towards texts that relate to our cul- book such as this. Miller and Grenz tural setting, resulting in a certain have been able to write in an under- reductionism. Also there is a chal- standable style, achieve remarkably lenge for us be more related to the fair and succinct summaries of the Bible’s theological story in our theologies they have selected, and understanding of God whatever our offer helpful evaluations of some key cultural setting might be. This book is issues. The authors are both from a stepping-stone to help us build a North America. Ed Miller is Profes- more cross-cultural theology. This sor of Philosophy and Religious reviewer sees the possibility of using Studies at the University of Col- this book as a primer in cross-cultur- orado, Boulder, USA, while Stanley al theology starting with theology Grenz teaches at Carey Theological understood as the study of God him- College, Vancouver, British Colum- self. It can also be a case-book for bia, Canada. students to seek to contextualise The word ‘contemporary’ in the without compromise. We are faced title refers to the period from the in each chapter with the text-context present back to the break in 1920, tension. through Karl Barth, with the ‘old’ lib- eral theology of the nineteenth and early twentieth centuries. The plural ERT (2003) 27-1, 93-95 0144-8153 ‘theologies’ indicates the diversity of approaches theologians have taken Fortress Introduction to in the last eight decades. Contemporary Theologies Each of the thirteen chapters dis- by Ed. L. Miller and Stanley J. cusses a different theology and most Grenz commonly, one of its major expo- Fortress: Minneapolis, MI, 1998 nents. Various biographical cameos ISBN 0-8006-2981-7 add interest and help the reader x + 246pp Pb. Index. understand important influences in the theologians’ lives. At the conclu- Reviewed by Max Davidson, sion of each chapter there is a brief Morling College, Sydney but helpful evaluative section, written Australia from an evangelical perspective. In dealing with the theologies asso- For many evangelicals, twentieth ciated with Karl Barth, Reinhold and century theologies often constitute a H. Richard Niebuhr, Rudolf Bult- maze that seems both daunting and mann, Paul Tillich and Dietrich Bon- dangerous. It seems daunting hoeffer, as well as the Death of God because the underlying presupposi- theologies, the authors traverse tions typically differ significantly familiar territory. The book then dis- 94 BOOK REVIEWS cusses Process Theology, Molt- into a special conceptual framework mann’s ‘hope in the midst of suffer- with its own technical language that ing’, the importance of reason in the theologian takes hundreds of Wolfhart Pannenberg, Liberation pages to develop. Miller and Grenz Theology, Rosemary Radford deal with each theology and theolo- Ruether’s Feminist Theology, the gian in a mere fifteen pages or so. pluralism championed by John Hick, While there are many helpful expla- and finally, Postliberalism and Narra- nations of theological terms, there tive Theology. will also be gaps for many readers. Readers will find the earlier chap- For example, in relation to the ters of interest because of the impor- atonement, ‘exclusive’ and ‘inclu- tant background they provide for sive’ substitution are passed over understanding the more recent theo- with little clarification. The book’s logical perspectives. However, the usefulness would be increased if a last four chapters are of particular brief glossary were included at the relevance in that each concerns an end, so that readers who desired suc- aspect of theology at a cutting edge cinct definitions could find them as of the present-day theological scene. necessary. With Liberation Theology, the very Another problem with this type of nature of salvation and the kingdom book is the fact that it inevitably of God are in focus in a world all too operates essentially at the second- familiar with poverty and oppres- hand level. The general approach sion. Miller and Grenz rightly identi- has to be by summary and this is nev- fy links and similarities between Lib- er an adequate substitute for first- eration Theology and Feminist The- hand acquaintance with the primary ology. The status and roles of sources. However, to the credit of women in society and church are Miller and Grenz, their work is exten- critical issues in many parts of the sively referenced to the theologians’ world today. Finally, the questions of own writings, so those wanting to go whether or not Jesus is the only Sav- further can do so. iour, and whether people must actu- One annoying defect in this edition ally respond to the Christian gospel is the presence of several typograph- in order to be saved, are currently ical errors. For example, p. 20 has matters of hot debate amongst evan- ‘though’ for ‘through’, while p. 115 gelicals. has ‘Moltmann professor declares’. The book does suffer from the vast The book’s North American origin is scope of the task it sets itself. In obvious in the phrase ‘this side of the many respects it does admirably, but Atlantic’ (pp. 25-26) and in the men- the pressure to be concise means tion of Babe Ruth, ‘home runs’ and inevitably that readers will wish for ‘struck out’ (p. 47), without any men- more explanation of some of the tion that the reference is to Ameri- concepts important to the various can baseball. theologians. To write about the work Overall, this is an interesting and of a theologian often demands entry useful book for theological students BOOK REVIEWS 95 and for Christians in general who view.’ Finally, the book turns to con- want to gain some insight into twen- sider the ‘theology and practices of tieth century theologies and theolo- contemporary living.’ This third sec- gians. It is both an introduction and tion most clearly demonstrates the an invitation to firsthand acquain- three critical weakness of Cities of tance with these theologians. God. Are ‘contemporary living’ and urban living, the same thing? Clearly ERT (2003) 27-1, 95-96 0144-8153 not, yet Ward conflates the two. True, contemporary life is, by and Cities of God large, lived with the city in view. The Graham Ward city does loom large over the con- London: Routledge, 2001 temporary psyche with its central ISBN 0-415-20256-6 place in popular culture, providing 314 PB both the setting and scene for a great deal of current film, music and televi- Fernando A. Gros, King’s College sion. Urban living has become a by- London word for being hip, chic and sophis- The city has always been a rich and ticated (not to mention wealthy). As important source for theological a recent ‘Century City’ exhibition at the Tate Modern gallery reminded reflection. Graham Ward’s Cities of th God (a clear yet playful allusion to us, most of the great art of the 20 Augustine’s City of God) represents century was inspired by the City. a recent attempt at a contemporary Moreover, the simultaneous rise of theology of the city. One of the main globalisation and the gentrification protagonists of ‘Radical Orthodoxy’ of western cities have given rise to a (along with John Milbank and new kind of cosmopolitanism. Given Catherine Pickstock), Ward here all this, it seems essential to clearly attempts a critique of the contempo- articulate in a theology of the city rary city considering how the church what is unique about urban life. Har- can locate and embody itself within vey Cox’s The Secular City man- this milieu. Simultaneously sophisti- ages this in a way that Cities of God cated and polemical, this touches fails to achieve. upon many important aspects of Ward’s refection on living and urban theology, yet remains uncon- working in Manchester is an exam- vincing it its conclusions. ple of this (pp. 238ff). Manchester is The book presents itself in three an interesting example of how small- parts, beginning with a treatment of er cities are becoming more interna- the nature of the city, considering tional and simultaneously embody- the biblical accounts, theological ing ‘decay and development’. More- reflections upon the city and the sec- over, such cities have become tied to ularisation of the city. The book then the global economy, having acquired moves to an extended discussion of a veneer of cosmopolitanism and what Ward calls an ‘analogical world- cultural sophistication. 96 BOOK REVIEWS

However, it is an error to confuse, Lang’s ideology of the future of the as Ward does, cities like Manchester city in Metropolis. Interestingly, (which would not make any list of the Ward also, early in Cities of God, top fifty key cities in the world) with considers the importance of Freud global cities like New York, Tokyo, and although the point is not made Paris or London. The latter embody explicitly, it also seems to connect mobility, cultural production and both chronologically and conceptu- social diversity to a hyperreal extent ally. These three strands, represen- not possible in a city like Manchester. tation, analysis and organization Moreover, these cities are powerful represent the core of Ward’s examples not just of the effects, but approach to the city. also the drivers of globalisation; the Such a move represents a second simultaneous way that societies are critical flaw, because Ward fails to becoming more outward and cosmo- take account of the much earlier politan and yet more local and nar- developments in urban reflection by row, as in the new politics of the the French sociologist Charles right. This is making suburbs more Baudelaire and in particular the con- complex and angst-ridden places cept of the Flaneur. Baudelaire’s where people desire the benefits of approach was a form of urban the city but seek to escape its anar- ethnography that was sensitive to chy and socialisation. Furthermore, both what it meant to be embodied in the effects of these trends on those the city and what such embodiment who live in the centre of these glob- meant, by immersion in the city and al cities is creating a new global elite, attentiveness to the significance of who embody a new logics of eman- the everyday for the flow of life. cipation and cultural consumption. Its third flaw is that Cities of God Both these trends Ward fails to ade- fails to connect with the rich vein of quately address. urban missiology that has arisen Considering where Ward locates since The Secular City. This is a his reflection on the city, this limita- glaring and frustrating omission. tion is not surprising. Cities of God Although Cities of God is not the locates the genesis of urban reflec- breakthrough work its own rhetoric tion around the beginning of the claims it to be, engagement with this 20th century, with the rise of urban book does raise a number of impor- planning and cinematography. With tant issues for those interested in regard to the latter, Ward reads a urban theology in this age of globali- great deal of significance into Fritz sation. ABSTRACTS/INDEXING This journal is abstracted in Religious and Theological Abstracts, 121 South A Major Reference Work College Street (P.O. Box 215), Myerstown, PA 17067, USA, and in the Christian Periodical Index, P.O. Box 4, Cedarville, OH 45314, USA. It is also indexed in the ATLA Religion Database, published by the American Dictionary of Historical Theology Theological Library Association, 250 S. Wacker Dr., 16th Flr., Chicago, Illinois General Editor: Trevor A Hart 60606-5834 USA, E-mail: [email protected], Web: www.atla.com/ Consulting Editors: MICROFORM Richard Bauckham, Jan Milic˘ Lochman, This journal is available on Microform from UMI, 300 North Zeeb Road, P.O. Paul D. Molnar, Alan P.F. Sell Box 1346, Ann Arbor, MI 48106-1346, USA. 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