ERT cover 33-4 19/6/09 10:33 Page 1
CONTENTS THEME: Discerning the obedience of faith E
The Truncated Gospel in Modern Evangelicalism: V A
A Critique and Beginning Reconstruction N G
SAMUEL R. SCHUTZ E L
page 292 I C
Growing Disciples in the Rainforest: A L
A Contextualized Confession for Pygmy Christians R E
BENNO VAN DEN TOREN V I E
page 306 W
The Place of Church Planting in Mission: O
Towards a Theological Framework F T
RICHARD YATES HIBBERT H E
page 316 O L
Migration, Mission and the Multi-ethnic Church O
THORSTEN PRILL G page 332 Y V
Bevans and Bediako: O Articles and book reviews reflecting L
Reconsidering Text-Based Models of Contextual Theologising U
M global evangelical theology for the purpose ALAN THOMSON E
page 347 3 of discerning the obedience of faith 3
Renewed Journey: A Study of Philippians 3:10-11 , N
JOHN LEWIS O
page 359 4 ,
Book Reviews page 364 O c t
Index to Volume 33 page 381 o b e r 2 0 0 9
Volume 33 No. 4 October 2009 Evangelical Review of Theology
EDITOR: DAVID PARKER
Volume 33 • Number 4 • October 2009 Articles and book reviews reflecting global evangelical theology for the purpose of discerning the obedience of faith
Published by
for WORLD EVANGELICAL ALLIANCE Theological Commission ERT (2009) 33:4, 291
ISSN: 0144-8153 Volume 33 No. 4 October 2009 Editorial: Discerning the obedience
Copyright © 2009 World Evangelical Alliance Theological Commission of faith THIS IS MY FINAL ISSUE as editor of this tices among the Pygmy churches in journal. I took up the role from the Central Africa. Editor founding editor, Dr Bruce Nicholls, in Richard Yates focuses on the impor- David Parker 1999, having already been Book Editor tance of church planting in the evange- for six years before that. It has been a listic task (in contrast to a purely indi- privilege to edit ERT over these years vidualistic approach) and its role of as it has changed from largely a digest creating ‘communities which dis- Committee of selected pre-published articles for play… [the] kingdom qualities of love The Executive Committee of the WEA Theological Commission the benefit of the Majority World into a and unity and thus point to God.’ Dr Justin Thacker, Chairman genuine ‘forum of global evangelical Thorsten Prill discusses an aspect of theology.’ This transition reflects the church planting which is of increasing Editorial Policy increasing numbers of competent and relevance—the nature of the church in The articles in the Evangelical Review of Theology reflect the opinions of the committed evangelical theologians multi-cultural situations, whether they authors and reviewers and do not necessarily represent those of the Editor around the world, and more impor- should be mono-ethnic or multi-ethnic. or the Publisher. tantly, their maturity and strategic sig- He argues strongly for the latter on bib- nificance for the future. It has been my lical grounds. With the cultural con- pleasure to work with established text in mind, it is appropriate to inves- Manuscripts, reports and communications authors and especially with younger tigate the issue of contextualization should be addressed to the Editor and sent to Dr David Parker, ones, seeking to ‘discern the obedience which Alan Thomson does by means of 17 Disraeli St, Indooroopilly, 4068, Qld, Australia of faith’ (Rom. 1:5) for the mission and reviewing the influential ideas of witness of the church in our rapidly Stephen Bevans in the light of ‘best The Editors welcome recommendations of original or published articles or changing world. practice’ i.e, ‘how contextual theolo- book reviews that relate to forthcoming issues for inclusion in the Review. I have sought to reflect in ERT the gising could (at least theoretically) be Please send clear copies of details to the above address. diversity and global nature of the done’, using the work of the late church and its theological work. These African theologian, Kwame Bediako as Email enquiries welcome: [email protected] features are reflected in this issue as a foil. To round out this issue, I am also http://www.worldevangelicalalliance.com/commissions/tc/ much as in any other as we present articles highlighting the importance of pleased to present another in our expressing the authentic message of important series of Bible study arti- the gospel in all its fullness and hope. cles, designed to stimulate and feed We start with Samuel Schutz’s call church leaders and students from the to avoid presenting a ‘truncated’ Word. In the midst of an uncertain gospel, seemingly effective in securing world, this message from Philippians results from evangelistic effort, but in ‘is a passionate plea for fullness of life fact, deficient in producing the kind of in Jesus Christ’ which calls us ‘to trust disciples that are intended by our Lord. in the only one who can truly hold us In a remarkable parallel, Benno van securely and who longs to touch the Typeset by Toucan Design, 25 Southernhay East, Exeter EX1 1NS den Toren reports on efforts to develop world through open hearts.’ and Printed in Great Britain for Paternoster Periodicals, sound evangelistic and discipling prac- David Parker, Editor PO Box 300, Carlisle, Cumbria CA3 0QS by AlphaGraphics, 6 Angel Row, Nottingham NG1 6HL ERT (2009) 33:4, 292-305 The Truncated Gospel in Modern Evangelicalism 293
appeared is a concise and detailed our model of gospel communication is The Truncated Gospel in Modern analysis of the core deficiencies of this in need of major revision, retaining presentation accompanied by a blue- what is good and true in the old while Evangelicalism: A Critique and print for how we might correct these simultaneously replacing what is defi- inadequacies without throwing out the cient with a more faithful biblical Beginning Reconstruction multiple truthful elements of the tract model for our own day. content. It is the goal of the present The materials presented in the trun- article to fill this void and to recom- cated gospel are in some ways undeni- mend the beginning elements of an ably true and representative of aspects Samuel R. Schutz alternative simple presentation of the of biblical teaching. Although the order gospel. and format vary slightly, the core con- KEYWORDS: Evangelism, tracts, prag- a commonly accepted gospel summary It should be emphasized that a sim- tent includes (1) God’s love for human- matism, decisionism, individualism, which has become the basis not only ple and practical approach for present- ity, (2) humanity’s sin and holy God’s Imago Dei, covenant, joyful love for gospel tracts but also for much of ing the gospel does not require a fixed apparent predicament between his the conservative Protestant church’s formula. One of the earliest proponents need to punish on the one hand and his understanding of what it means to be a of practical evangelism in the nine- love for humanity on the other, (3) SINCE THE EARLY twentieth century a Christian. The format of the truncated teenth century was Charles Finney God’s resolution of his predicament particular model for proclaiming the gospel summary per se is not in the who never advocated a standard through Christ’s suffering and death as gospel has been dominant in American Bible but originated historically in the approach with predetermined steps.4 a substitute for our punishment, and evangelicalism and exported to the early twentieth century as a pragmatic Another early advocate of presenting (4) God’s invitation to each individual attempt to explain logically and effi- world. I will refer to this gospel pre- the gospel simply in the nineteenth to be saved from punishment and to ciently how one becomes ‘saved’ and a sentation (often presented by means of century was Dwight L. Moody become God’s child by praying person- follower of Jesus Christ the Lord.2 small tracts) as the truncated gospel although he also advised against a ally to receive the gift of the Lord Jesus Recently a number of writings from because I believe it falls short of the rigid ‘plan’ of predetermined steps Christ for forgiveness and new life for- the American evangelical camp have liberating and transforming gospel of because he observed, ‘God never ever. The truths expressed are consis- begun to expose this gospel presenta- the Lord Jesus Christ as revealed in the repeats himself; he does not approach tent with the biblical record, and the tion as superficial at best and danger- Bible and authenticated by the lives of any two people the same way.’5 simple prayer at the end appears to be ous at worst.3 What has not yet his true followers. It is not easy for me to admit that a valid expression of belief in the truths The problem of the truncated gospel our traditional gospel presentation revealed as well as an honest personal is subtle and profound. It centres upon commitment to God. What then is the 2 One of the earliest examples of a fixed for- truncates the biblical gospel in a way mula was Austin Crouch’s five-step ‘Plan of that must be corrected. At age seven I problem? Salvation’ in 1924, cited in Ronald W. John- was personally guided to new birth in Pervasive evidence sadly demon- 1 Deepest expression to Jess Bousa and Gina son, How Will They Hear If We Don’t Listen? Christ through a presentation of the strates that many alleged converts of Bellofato, and particularly to Graedon Zorzi, (Nashville: Broadman and Holman, 1994), 50- truncated gospel. Not only I but also the truncated gospel subsequently whose behind the scenes labors have con- 51. whole generations of authentic follow- deny Jesus’ core teachings and violate tributed inestimably to this project. Apprecia- 3 Dave Kinnaman and Gabe Lyons, unchrist- his ethical commands with impunity.6 tion also to faculty colleagues John Jefferson ers of Christ were first introduced to ian: What a New Generation Really Thinks About How can this be? The New Testament Davis and William David Spencer for their Christianity...And Why It Matters (Grand him and led to new birth through this ongoing encouragement. Rapids: BakerBooks, 2007). abbreviated gospel format. Neverthe- declares that the gospel is ‘the power less, it is increasingly clear to me that of God for the salvation of everyone who believes’ (Rom. 1:16) and that the Samuel R. Schutz (PhD, psychology and education, University of California at Los Angeles), is Professor of Evangelism and Ministry, Gordon-Conwell Theological Seminary, since 1990. He has previously served as a 4 Charles G. Finney, Lectures on Revival consulting psychologist, and in pastoral ministry, as well as at Westmont College, Gordon College, and Bethel (Grand Rapids: Bethany House, 1988 reprint). 6 For example, see the web site of social sci- Theological Seminary. He is ordained in the Conservative Congregational Christian Conference. Email: 5 Dwight L. Moody, Great Joy (New York: E. ence researcher George Barna at
Firstly, we must begin by recogniz- assent to the principles is insufficient, trusted with fear and trembling. It can- covenant to acknowledge Christ as ing that our pragmatic methodology because as Billy Graham reminds us not be questioned that ‘everyone who God, trusting him for all things and has been erroneous because our Lord’s frequently in his sermons, ‘Even the calls on the name of the Lord will be obeying him in everything. Believing Great Commission is not simply to get demons believe and shudder’ (Jas. saved’ by him, because ‘anyone who that God raised Christ from the dead is decisions but to make disciples. 2:19). We also know that no formula trusts in him will never be put to similarly rife with implications. The Although obscured by most English can force God to act, not even a formula shame’ (Rom. 10:13, 11). Those who resurrection vindicated Jesus’ actions translations, the Great Commission prayer, because that would be akin to believe that Jesus is the resurrected and teachings, proving that God’s lov- (Mt. 28:18-20) has but one impera- magical superstition or ‘salvation by and living Lord are enjoined to call on ing kingship extends over everything tive—‘Make Disciples (Followers)!’ I works’ instead of salvation by God’s him for salvation (Rom. 10:14). Yet the in this sinful world (Col. 2:15; 1 Pet. suspect that although when we are grace alone through faith alone. But if interaction is personal, not mechani- 3:21-22; Heb. 2:8). Truly believing the reminded most of us know better, nev- the person is sincere, does not his sin- cal. When God reveals the Lord Jesus resurrection therefore means following ertheless our methodology too often cerity save him/her when the person Christ to us and we believe (trust) in Christ, living in this sinful age after the focuses simply upon getting decisions. prays the prayer? Pragmatism would him, we call on him in desperation and model he presented (1 Jn. 2:6; Rom. We then hold a vague hope that some- say yes. However, sincerity in and of hope. God then responds freely, 8:16-17; Heb. 13:13; Phil. 2:3-5; Eph. how in the future the one who has itself has no value whatever. Paul’s according to his sovereign will and way 5:1-2; 1 Pet. 1:14-15). ‘been saved’ will ‘be discipled’ to contemporary orthodox religious lead- and in his own time to bring about a It is vain to believe that such a com- become a follower of Jesus. The under- ers were very sincere, in fact zealous supernatural rebirth. mitment is easy for a sinful human to lying assumption is, ‘At least they’re for God, but were sincerely wrong and Most importantly, the truncated make. Jesus criticized the unfaithful saved now.’ lost (Rom. 10:1-2). presentation minimizes the gravity of religious leaders of his time by quoting But the questions must be asked, Romans 10:9-10 is one of the pas- confessing ‘Jesus is Lord’ and believ- Isaiah 29:13: ‘Are they?’, and, ‘How do we know?’ In ing that God raised him from the dead. sages most abused by those who These people honor me with their fact, our biblical responsibility is not believe that God is obligated to save A. T. Robertson argues, ‘the word simply to ‘get decisions’ but rather to kurios was and is the touchstone of lips, but their hearts are far from anyone who goes through the steps of me. They worship me in vain; their ‘make disciples’ (followers), and only the truncated gospel: faith,’ noting that ‘no Jew would [make as the new ‘convert’ engages in that this confession] who had not really teachings are but rules taught by If you confess with your mouth, process can he or she evidence the trusted in Christ, for kurios in the LXX men. (Mt. 15:8-9) ‘Jesus is Lord,’ and believe in your authenticity of conversion to become a is used of God’ and ‘no Gentile would These leaders believed they had heart that God raised him from the disciple of the Lord Jesus Christ. do it who had not ceased worshipping trusted in God and committed them- dead, you will be saved. For it is with 12 Secondly, the false ethical pragmatic the emperor as Kurios’. Moreover, the selves to him but their actions betrayed your heart that you believe and are system of the truncated gospel is erro- word translated ‘confess, is a judicial their lack of genuine faith. Jesus justified, and it is with your mouth neous because a pragmatic methodol- term that indicates the binding and warned that it would be the same with that you confess and are saved. ogy can never produce salvation. At public declaration which settles a rela- many who claimed to follow him, ‘Not worst, the truncated gospel attempts to The advocates of the truncated tionship with legal force’.13 everyone who says to me, ‘Lord, Lord,’ reduce God’s sovereign action to renew gospel too often urge the inquirer, ‘Just Confessing, ‘Jesus is Lord’ is not will enter the kingdom of heaven, but human lives to a simple formula that go through the steps. Confess with your some simple statement to be uttered only he who does the will of my Father can be implemented by humans. The mouth that Jesus is Lord and believe in lightly but is rather the public sign of in heaven’ (Mt. 20:21). As D. Martyn adherents of the truncated gospel too your heart that God raised him from the heartfelt entrance into a binding Lloyd-Jones reminds us, ‘Scripture often assume that if an unsaved individ- dead. This is God’s Word and he does teaches us very clearly that unbelief is ual affirms each of the truth proposi- not lie. He is obligated to save you if you always primarily a matter of the heart, tions and then prays the ‘sinner’s do your part by going through the 12 A. T. Robertson, Word Pictures in the New not of the intellect’.14 Telling people prayer’—confessing sins and confess- steps.’ This ritual teaching is a gross Testament, Volume IV: The Epistles of Paul (Nashville: Broadman Press, 1931), 389. ing belief in Christ—then on that basis misinterpretation of the passage. 13 Cleon L. Rodgers, Jr. and Cleon L. God himself promises salvation. It is unacceptable to turn Romans Rodgers III, The New Linguistic And Exegetical 14 D. Martyn Lloyd-Jones, Romans: An Expo- When we seriously consider the 10:9-10 into a formula to be manipu- Key to the Greek New Testament (Grand Rapids: sition of Chapter 10, Saving Faith (The Banner matter we know that intellectual lated rather than a promise to be Zondervan, 1998), 335. of Truth Trust, 1997), 154. 298 Samuel R. Schutz The Truncated Gospel in Modern Evangelicalism 299 that they are regenerate Christians love freely given! Our conversion is 2 Partial Message Secondly, narcissistic individualism when they have affirmed some truths entirely from God’s gracious hand, Firstly, a narrow rationalism controls controls the content of the gospel. The and prayed a prayer but have never including the saving faith that we the context of the truncated gospel. underlying message is that you are the experienced the regeneration of the express. God grants us the gift of faith Bare cognitive propositions come raison d’être for Jesus’ coming to earth heart brought about by God’s divine and then as we accept it God responds seemingly out of nowhere along with and dying on the cross. This aspect of action is misleading and irresponsible. by bringing about new birth in us so isolated Bible quotations and a picture the truncated gospel can be fairly rep- The adherents of the truncated that we can live a new life for him (Eph. diagram here or there, all appearing resented as follows. gospel recognize at their best that obe- 2:8-10): pedantic to the modern or postmodern God loves you, so take advantage of dience follows authentic faith and trust For it is by grace you have been hearer. In the absence of a larger con- what he has to offer. What do you in God, and that all of this is made pos- saved, through faith—and this is text, the attempted rational basis for have to lose? It is expected, of sible only through a spiritual re-birth not from yourselves, it is the gift of the gospel is simplistic and frag- course, that you will give your life by God’s grace alone. As we proclaim God—not by works, so that no one mented. to him so you can get more from the gospel and people respond by call- can boast. For we are God’s work- The biblical gospel, by contrast, is him forever, including no fear of ing on the Lord Jesus Christ, God by his manship, created in Christ Jesus to by its very nature profoundly rational, death because he promises you sovereign will and in his loving power do good works, which God prepared satisfying the deepest quest of the heaven. Accept Jesus as your brings individuals to new birth in his in advance for us to do. human mind with a structure of reality Saviour to forgive you for your sin timing and in his own way. The Apos- in the past and your continuing sins When we depend upon the false eth- that provides a framework for a life- tle Peter describes Christian conver- which you should try diligently to ical pragmatic methodology we fail time of continuing inquiry and ongoing sion in weighty terms: ‘For you have avoid, and accept Jesus as your because salvation is God’s work and discovery. The biblical gospel is emi- been born again, not of perishable Lord so he can lead your life and not ours. We are simply God’s humble nently simple without being simplistic, seed, but of imperishable, through the you can get all the good things he ambassadors to proclaim the gospel of poignantly addressing the nagging living and enduring word of God’ (I Pet. has for you now and forever. Oh, his salvation. We lack power to change questions of the human heart regard- 1:23). Jesus spoke similarly: and don’t forget, you are making the heart, making it turn from sin and ing where we have come from, the Flesh gives birth to flesh, but the this life commitment for his sake as to love God. It is the Holy Spirit poured meaning of our world and our place in Spirit gives birth to spirit...The well as yours. Read the Bible and out in a person that brings authentic it, and where we are going. wind blows wherever it pleases. pray daily so you can get the most conversion. Far from pedantic or naïve, the bib- You hear its sound, but you cannot out of the Christian life and go to Few of my brothers and sisters in lical gospel rationally addresses the tell where it comes from or where it church so you can share all of these Christ who employ the truncated intractable evil of our world and our is going. So it is with everyone born good things with others. brokenness in the context of this evil. of the Spirit. (Jn. 3:6,8) gospel would deny the inherent dan- gers just enunciated and many would The biblical gospel moves beyond Many in the evangelical church who The Apostle John teaches the neces- quote the Ephesians passage just men- despair to a rational basis for hope, have ‘accepted Jesus as Saviour and sity of this supernatural new birth in tioned (2:8-10) as an integral part of spurring us to emulate God’s coura- Lord’ would agree with the foregoing his Gospel, and says in his first letter: their own gospel presentation. Yet geous and sacrificial loving action description without question. Why The [one] who says, “I know him,” even when our articulated theology toward healing and wholeness (biblical would they not? The way they have but does not do what he commands (what we say we believe) has been shalom) for ourselves and for the been introduced to the gospel is that is a liar, and the truth is not in him. sound, our functional theology (how we world.15 The biblical gospel pulsates Jesus’ sacrifice is essentially about But if anyone obeys his word, God’s practice what we say we believe) has with a vision large enough to capture them and for their sake. This represen- love is truly made complete in him. betrayed us. Furthermore, it is not our imagination and to inspire us to a tation of the gospel is a half-truth This is how we know we are in him: merely the pragmatic methodology of lifelong purpose with passion. which is by itself unwittingly deceptive and erroneous.16 Whoever claims to live in him must the truncated gospel that is problem- walk as Jesus did. (I Jn. 1:4-6) atic. More fundamentally the problem God’s work of authentic conversion of the truncated gospel is its partial 15 Cornelius Planginga, Jr. Not the Way It’s 16 David F. Wells, No Place for Truth; or, eventuates in a transformed heart and message, the subject to which we now Supposed to Be: A Breviary of Sin (Grand Whatever Happened to Evangelical Theology? life—all because of God’s grace, his turn. Rapids: Eerdmans, 1995). (Grand Rapids: Eerdmans, 1993). 300 Samuel R. Schutz The Truncated Gospel in Modern Evangelicalism 301
It is true that God does love us and your bodies as living sacrifices, holy If anyone loves me he will obey my ‘Your kingdom come, your will be done Christ did die for us personally. He and pleasing to God—this is your spir- teaching. My Father will love him on earth as it is in heaven’ (Mt. 6:10). does call us each individually to a life- itual act of worship’ (Rom. 12:1). Paul and we will come to him and make The gospel is for ‘me’ only if I am for transforming love relationship with calls upon ‘followers’ of Jesus to follow our home with him. (Jn. 14:23) God! More accurately, the gospel is for him. The larger truth, however, is that Jesus! For Jesus life was all about God I tell you the truth, anyone who has ‘me’ because I am one member of the second person of the Trinity his Father, and so for us his followers faith in me will do what I have been Christ’s entire body that is for God. Far became incarnate for a more significant life should be all about following God. doing. He will do even greater from narcissistic individualism, the purpose than ‘me,’ and he came to call For Jesus life was all about loving the things than these, because I am biblical gospel is individual and collec- us to a more significant purpose than Father through complete personal sac- going to the Father. (Jn. 14:12) tive worship that eventuates in witness ‘me.’ A gospel that begins with me and rifice on God’s behalf (worship), and so The true follower of Jesus Christ the to the world. The writer to the Hebrews ends with me is no gospel at all, but for us his followers life should be all Lord is a willing recruit in God’s summarily pens, ‘Through Jesus, instead a futile, infantile, selfish pur- about worshiping God through a life of covenant army (the church) for God’s therefore, let us continually offer to suit. complete sacrifice on God’s behalf. invincible revolution of sacrificial love. God a sacrifice of praise—the fruit of The gospel begins with God and is Jesus’ sacrifice in his incarnation The biblical gospel is about ‘righteous- lips that confess his name’ (Heb. for God! He alone is worthy to be the and in his obedient and faithful life ness,’ that is, setting things right so 13:15). This is the true gospel worth gospel’s starting point and ultimate inaugurated a heavenly kingdom revo- that justice prevails in the life of the living for and worth dying for—the purpose. God creates, redeems, and lution on earth—a revolution of victo- individual, the community, the nation, truth that God is at the centre of all recreates to display his glory, for he rious love-in-action uniquely different and the world. God is committed to things and invites us to labour along- himself is the highest good and the ulti- than ever before witnessed on earth. righteousness, to saving those who are side him to set things right. mate end of all things. We are valuable This powerful love continued all the oppressed, and to saving his planet This article began by stating that (and even alive!) because God loves us, way to Calvary and was consummated which is being desecrated. From eter- the problems of the truncated gospel and we will experience joy and good by Jesus’ victorious resurrection. nity past Triune God made a covenant are subtle and profound. As we have things from God because God is joyful God’s Kingdom revolution continues among the members of the Godhead to seen, the truncated gospel is not com- and good. Yet we must never confuse through Christ’s followers, under his eradicate evil and to bring peace pletely erroneous. The biblical truths the matter and see our own individual authority and in the power of the Holy (shalom) to rule and to prevail. God’s in the older model must be preserved. (or even collective) destiny as the Spirit. The gospel is a personal invita- blueprint was to sacrifice himself in However, the truncated gospel is not greatest value or deepest purpose of tion from God to follow Jesus in a liber- victorious love in order to create a simply incomplete but rather com- the universe. ated and transformed life of complete ‘covenant people,’ the church of the plexly incomplete. Below are sug- The Apostle Paul proclaims in dox- sacrifice—not a burden but a joy, not a Lord Jesus Christ, who would victori- gested point-by-point correctives for ology: laborious striving but a supernatural ously sacrifice themselves in love: true but incomplete elements of the Oh the depth of the riches of the gift of holy love in resurrection power May the God of peace, who through truncated gospel. wisdom and knowledge of God! through the Holy Spirit. However, if the blood of the eternal covenant 1God’s loving sacrifice on our How unsearchable his judgments ever it seems not a joy to follow God, or brought back from the dead our behalf… leading to our loving sac- and his paths beyond tracing out! if ever we are not immediately Lord Jesus, that great Shepherd of rifice on God’s behalf; ‘Who has known the mind of the rewarded with good things because of the sheep, equip you with every- 2 Christ’s atonement as penal sub- Lord? Or who has been his coun- our Christian walk, it remains good and thing good for doing his will, and stitution… leading to his and our selor?’ ‘Who has ever given to God, necessary for us to follow our Lord. He may he work in us what is pleasing victory of invincible love and tri- that God should repay him?’ For is God! We too quickly forget his great- to him, through Jesus Christ, to umph over evil; from him and through him and to ness and gravity. Jesus declared whom be glory for ever and ever. 3 Christ rose from the dead… lead- him are all things. To him be the unequivocally: Amen. (Heb. 13:20-21) ing to his and our living Kingdom glory forever! Amen. (Rom. 11:33- If anyone would come after me he In summary, the gospel is living, power, joy, shalom; 36) must deny himself and take up his loving sacrifice for God’s sake, for his 4 Sola Scriptura (by Scripture He then declares, ‘Therefore, I urge cross daily and follow me. (Lk. glory, and for the coming of his King- alone)… leading to the written you...in view of God’s mercy, to offer 9:23) dom. Jesus taught his disciples to pray, Word Revealing the Living Word 302 Samuel R. Schutz The Truncated Gospel in Modern Evangelicalism 303
through the Holy Spirit, for one possible approach. No attempt intentioned leadership, self-interest in dition has taken God by surprise. From 5 rational truth… leading to rela- is made below to ‘translate’ the terms government and attendant systems eternity past he has had a design for our tional truth, and concepts for the audience of the continually creates disunity and world and our place in it with him. Evil’s 6 our personal relationship with the unconverted inquirer, though that threatens the well being of humanity intrusion cannot thwart God’s design. Lord Jesus Christ… leading to our could readily be done given more space and the earth on which we live. Injus- To the contrary, God is sovereign and by personal relationship with Triune and with illustrations—perhaps as a tice is rampant and ethical and moral his loving power he will use evil and God—Father, Son, and Holy booklet but better yet as a brief violations are commonplace. Problems stand it on its head in the end to accom- Spirit; portable Web-based video. at the macro level of governments plish his own design. God in his design 7 Solo Christo (by Christ alone)… In formulating this presentation I intersect with problems at the micro has a destiny for humanity, for all who leading to incorporation into the am indebted to Timothy Keller.17 He level of individual, family, and commu- follow him. To this end he created us to Body of Christ, the Church; and I both have Jonathan Edwards as nity. Entire systems of nations are be closely related to him. In fact he cre- 8 our individual life with God… our primary source.18 affected, including the economic, the ated us in his own image to reflect him leading to our corporate life in the educational, the social, the arts and by being like him, Imago Dei. Church, with others, and with the media, the law enforcement, and yes To comprehend Imago Dei we must natural world; II Theological Framework for the ecclesiastical. begin by realizing God is God and we 9 Sola Gratia (by grace alone)… a Gospel Presentation Where can humanity turn for mean- are not and never will be God. God cre- leading to a grace-filled life of ing, for understanding, for guidance? ated us to be like him, i.e. like him in C. S. Lewis was fond of pointing out our BEING and like him in our DOING. obedience; 1 Background 10 Sola Fide (through faith alone)… that truth may be found in a variety of What does this mean? God is Trinity While the truncated gospel may be leading to a life of faithfulness; places but all truth is ultimately a (Father, Son, Holy Spirit), a covenant viewed as pedantic and parochial, the 11 repentance at conversion… lead- reflection of the one biblical truth of community of love and of holiness. His biblical gospel is quite to the contrary 19 ing to a daily life of repentance & the gospel. very nature is holy and his very nature profoundly relevant and universally renewal, The Bible deals with evil without is love, i.e. holy love. For all eternity applicable. The gospel brings light to a flinching—addresses the reality of evil 12 New Birth as a once-for-all covenant God has engaged within the dark world and healing to a malignant and places it in historical context, event… leading to a lifetime of Trinity in a dance of mutually self-giv- world. Our planet reels with injustice describes evil’s contest with us in spir- ing joyful love—‘The Beauty of Holi- ongoing liberation and transfor- and insecurity born of evil, from the itual warfare, explains God’s decisive ness’—a dance infinitely glorious and mation through the Holy Spirit, working machinations of despots in conquest over evil in our world, and purely unselfish, giving and receiving 13 Peace with God… leading to win- totalitarian nations to the greed and invites us to follow him to overcome from one another in loving delight. For ning warfare by waging peace, corruption of pandering politicians in evil and be empowered for joyful life, us to be created in God’s image, there- 14 immediate righteousness from ‘democratic’ states. Not all leaders are for wholeness and for love, now and fore, means that we likewise are made God at salvation… leading to a nefarious, of course, and not all forever. The gospel provides both a to be ourselves a covenant community life of righteous purity for God, regimes are impossibly corrupt. Yet ‘strategy of coherence’ for making of love and holiness, i.e. a reflection of 15 immediate justification from God even among the best and most well sense of the seeming nonsense of self- God’s nature of being holy love and of at salvation… leading to a life of ishness all about us and then of doing doing holy love. Our dance of holy love social justice for God, 17 Timothy Keller, ‘The Dance of God,’ in The something effectively about it. with God and with one another is our 16 future perspective on life and expression of living joy for God’s glory. death… leading to a present per- Reason for God: Belief in an Age of Skepticism (New York: Dutton, 2008), 213-226. The biblical account of the Garden spective on life & daily living. 2 Brief Sketch of a Gospel 18 Jonathan Edwards, ‘The End for Which Presentation of Eden describes the origin of human- The present article does not allow God Created the World,’ in Works of Jonathan ity’s birth from God (Imago Dei) and space to develop adequately a com- Edwards,Volume I (New Haven: Yale Univer- As we come to understand the gospel humanity’s betrayal of God (the fall). plete alternative presentation to the sity Press, 1957), 94-121. See also John Piper, we realize that none of the world’s con- Triune God, the eternal covenant com- God’s Passion for His Glory: Living the Vision of truncated gospel. A separate publica- Jonathan Edwards, With the Complete Text of the munity of holy love, blessed humanity, tion is now in process for that purpose. End for Which God Created the World (Wheaton: 19 C. S. Lewis, Mere Christianity (New York: empowered humanity, charged human- However, a brief sketch is given here Crossway Books, 2006). Harper, 2001). ity with the privilege and responsibility 304 Samuel R. Schutz The Truncated Gospel in Modern Evangelicalism 305 of maintaining covenant relationship rather of selfish duplicity. Instead of ship of God) and holy loving relation- can follow him and demonstrate the with himself (worship of God) and BEING themselves and DOING God’s ship with others and with creation (wit- victory of living sacrifice and of joyful covenant relationship with one another will, evil contaminated every part of ness for God). love: ‘Your Kingdom come, your will be and his world which he entrusted to their nature and that of their progeny. Through the power of the death and done on earth as it is in heaven.’ Soli them (witness for God). Imago Dei lost freedom and had become resurrection of the Lord Jesus Christ, Deo Gloria (glory to God alone). Parenthetically it is informative broken and shattered image, judged God’s call to humanity is now extended that etymologically ‘covenant’ may be and condemned by holy and loving God again to engage with him in the dance traced to two independent but comple- to separation from him. Creation is now of holy love. Each of us is enjoined per- Bibliography mentary sources in the life and litera- in bondage to evil and humanity is sonally to respond to God’s call to fol- James Choung, True Story: A Christianity Worth ture of ancient Near East. The first may bound to death. low him by following Christ in holy love. Believing In (Downers Grove: InterVarsity be summarized as covenant kinship The fall involved more than the nat- When we personally commit our life to Press, 2008) (family relationship and responsibil- ural world but spiritual forces of evil him he liberates us from the penalty of Charles Colson & Harold Fickett, The Faith: ity).20 The second may be summarized personified, represented in Eden as a sin and begins a work of transformation What Christians Believe, Why They Believe It, and Why It Matters (Grand Rapids: Zon- as covenant kingship (suzerainty serpent and known elsewhere in the of our heart and life to empower us with dervan, 2008) treaty: vassal king rule under the New Testament as Satan—the devil, the freedom of holy love. Declaration of the Evangelical Manifesto Steer- 21 greater suzerain king). the tempter, the evil one, the prince of In the reality of the spirit realm we ing Committee
we find ourselves. The reality of Christ II Church planting among Growing Disciples in the and his redemption are definitely tran- Aka-Pygmies scultural; the way in which we under- We are talking about a community of Rainforest: A Contextualized stand it and in which this relates to us is Aka-Pygmy Christians in the region of not.2 the Lobaye in the Central African Secondly, this example of contextu- Confession for Pygmy Christians Republic in the forested region to the alisation shows that a confession of southwest of the capital of Bangui. faith has a crucial role to play in this More recently, many Central African process. Historically, confessions of denominations have been involved in Benno van den Toren faith have had different functions. mission among the Pygmies communi- They have been used, for example, as ties. One of the first groups to start Pygmy Christians shows, however, grids for the education of young Chris- KEYWORDS: Aka-Pygmies, Central work among them was the Coopération three aspects of this need which are tians. Historically, the so-called Apos- African Republic, discipleship, doc- Evangélique in the 1970s. There are less generally recognised. trine, syncretism, evangelism tolic Confession has its origins in the now many churches of Pygmy Chris- Firstly, it shows that contextualisa- teaching young believers received in tians and a growing number of Pygmy tion cannot limit itself to the non- the essentials of the faith. In this pastors and evangelists. I The need for a essentials of Christian faith and prac- respect, confessions have a contextual The leaders of the work among the 1 contextualised confession tice. Many missionary practitioners character—they teach what the essen- Pygmies in the Coopération Evangélique In this article, I would like to introduce work with the assumption that there is tials of the Christian faith and identity have encountered considerable diffi- the readers to the growing church a universal kernel of Christian faith are in relation to the challenges and culties in the discipling of young Chris- among Aka-Pygmies in the Central and practice, which should be kept alternatives of the specific context. tians. As can be seen in other young African Republic. More specifically, I intact in every context. Around that we Thirdly, appropriate contextualisa- churches in Central Africa, many peo- intend to show how the inculturation or can group a number of peripheral tion requires careful doctrinal or dog- ple heartily accept the Gospel of Jesus contextualisation of the Gospel mes- beliefs and practices which we are matic reflection if it is to be effective. Christ and are baptised. However, after sage in a confessional text is crucial for allowed to adapt from one context to Contextualisation is not just a question baptism, they often continue with an adequate discipling of this Christian another. Appropriate contextualisa- of hermeneutics and the appropriate many traditional religious practices community towards maturity in Christ. tion demands, however, that even the translation of the biblical text in the that sometimes completely contradict The need for contextualisation has most central Christian beliefs should receptor language and culture. It can- their newfound faith in Christ. been widely recognized in missionary be contextualised. That Christ is Lord not limit itself to considerations of Local leaders have identified at circles. The practical example of the and Saviour should be understood in practical theology or missiology. We least two causes at the root of this need for a contextualised Gospel for relation to the challenges of real life, of need a proper theological and doctrinal problem. First of all, many of these contextual life. This is not only good reflection on the content of the faith Christians were not appropriately dis- practice, but also sound theology—the and how this relates to the specific cipled. They have heard how they can Lordship of Christ extends over all realities and needs of the receptor cul- be reconciled with God and receive 1 An earlier version of this article was pub- aspects of our lives as we actually live ture. lished in Dutch as ‘De geloofsbelijdenis van de eternal life through Jesus Christ, but Pygmeeën. Leerlingen van Jezus in het regen- them and his redemption touches the they have not learned what this should woud’, in Soteria 24/4 (December 2007), 6-15. concrete reality of the mess in which and could mean for their daily lives. 2 See also Benno van den Toren, ‘Is there a Secondly, their understanding of the humanly accessible supra-cultural core of the Gospel often has little relationship Gospel message available?’, in Matthew Cook, with the challenges they encounter in Dr. Benno van den Toren, Dean of Faculty and Tutor in Christian Doctrine at Wycliffe Hall, University of Rob Haskell, Ruth Julian and Natee Tanchan- everyday life. As Kwame Bediako from Oxford, studied theology in Utrecht and Oxford, and holds a PhD from Kampen. He taught at Bangui pongs (eds.), Global Theology for the Local Evangelical School of Theology (BEST), Central African Republic, where he continues as a visiting professor. Church: Principles for an Evangelical Approach Ghana has noted in another context, Over the years, he has been involved with the training of leaders in Pygmy churches in the Central African to Contextualization (forthcoming; Pasadena, they have received the gospel as an Republic. CA: William Carey Library, 2009), Chapter 7. answer to western questions and in 308 Benno van den Toren Growing Disciples in the Rainforest 309 terms of a western worldview, but the and Jérome Sitamon) and two other torically had—to define the identity of in the field and in different churches to message they received did not ade- non-Pygmy leaders of the local church one denomination against another, be tested by local Christian wisdom. quately address many of the dangers (Blaise-Pascal Mbicko and Faustin meaning that a confession could for This may lead to a later revision. and joys they faced from day to day.3 Kolibo). All of them have a long history example be identified as Lutheran, of Christian ministry among the Akas. Arminian, Episcopal, or Charismatic. Finally, there were two guests from the In the Christian ministry among Pyg- IV The role of the III The process Bangui Evangelical School of Theology mies in the Central African Republic, professional theologian and This insight led to the understanding (Nuanga Weanzana and myself) who it people from different denominations of the outsider that what was needed was a structured was hoped could bring biblical and the- have worked together and we hoped The process we followed obviously presentation of the gospel that could ological depth to the project. that this confession would foster raises questions about the role of pro- be used as a framework for those As a group, we first identified the rather than complicate such collabora- fessional theologians and of outsiders involved in the teaching of young Chris- main challenges of Pygmy life. Then tion. in the formulation of contextual the- tians. We started thinking in terms of a we tried to formulate how the Christian Furthermore, for many Pygmy ologies. It has often been stressed that confession of faith, as this was pre- faith related to them (critically, affirm- Christians their denominational affilia- Christian grass-roots communities cisely one of the traditional functions ing, challenging), bringing in a differ- tion is less important than their iden- of confessions. Such a confession ent perspective, and giving their ques- tity as Christians, and rightly so. Their should be the proper subject of local- should at the same time be a contextu- tions a new orientation in the light of denominational affiliation is mostly not ized contextual theological reflection. alised understanding of the gospel that the reality of Christ. In our formulation a result of a conscious choice, but There is, however, a need for profes- would bring the reality of what God has of the confession, we consciously tried determined by the origin of the evange- sional theologians in such a process done in Christ to bear on the reality of to include all the main elements of the lists reaching their villages and camps. because the professional theologian life in the rainforest. historic faith. A Christian confession Becoming a Christian involves a can help the community reflect on its In the days after Christmas 2004 a should not only address the need of the choice; becoming a member of a certain own experience in the light of the meeting convened in Londo to discuss local community, but also show how denomination is more accidental. In Scriptures and vice versa. the terms of a confession. (Londo is this local community is part of the this respect they resemble many other On the one hand, theologians can one of the centres of the work among global Christian community, which in African Christians. Although we met help the local community in its proper Pygmies in the Lobaye region.) Differ- its diversity is united in Christ. on the premises of the Coopération reflections; on the other hand they can ent people were invited who could con- Historically, confessions have not Evangélique, which is a charismatic help in relating these to the Scriptures tribute with their specific experience only functioned as a teaching grid, but group, we decided that specific denom- because of their knowledge of the and expertise. From among the Pygmy have had other functions. Confessions inational indicators should remain Scriptures both in its details and in community there were three partici- were also formulated to define the true minimal, unless we considered them understanding how these details relate pants: two mature Christians who are teaching in opposition to heresy. They vital for the Christian life in this spe- to the message of Scripture as a whole. part of the local team of the SIL, trans- were to guard the Christian identity cific context. The professional theologian will also lating the Bible into Aka (Barthélémy against deviations that touch upon the All our conversations took place in have easier access to the wider tradi- Kombo and François Ndingue), and a essentials of the faith. In this way, the French and Sango, the two national tions of the worldwide and historic Bible school student who would soon Confession of Nicea (A.D. 325) languages of the Central African Christian community and can bring be ordained as a pastor (Bokodi defended the orthodox faith of church Republic. In the exchanges, a number these to bear on the specific challenges Richard). Further there were two other against heresies which put the heart of of the expressions were compared with the local Christian community is fac- African members of the SIL translation the gospel of salvation in jeopardy. We their Aka equivalents to see whether ing. and literacy team (Dominique Kosseke decided that in our current context the they would make sense in this context. One can similarly argue for the need primary need was for a confession con- Yet the translation of the French draft of outsiders in such a process. Where centrating on the teaching function of in Aka will be a vital part of the process insiders are needed to understand the confessions and less on the defence of and a check whether the theological many-sided issues involved in under- 3 Kwame Bediako, Jesus in Africa: The Christ- ian Gospel in African History and Experience the faith against false teaching. formulations can be earthed in the Aka standing and living out the Christian (Akropong-Akuapem: Regnum Africa; We consciously tried to avoid a third world. And clearly the confession will faith in a particular context, outsiders Carlisle: Paternoster, 2000), 20ff. function which confessions have his- need to be used for a number of years can help see the specific trappings of a 310 Benno van den Toren Growing Disciples in the Rainforest 311 local situation and particular culture. only look at the negatives, however. turning points in life. Combined with their relationship with their family and As representatives of one or more We also asked what their greatest the struggle for survival, this provides clan is more important than their rela- other cultural contexts, they do also ideals, joys and desires are. Christ a constant pull back to practices that tionship with God. When there is a con- represent voices of the wider universal should not only be the answer to our are aimed at seeking protection in the flict of loyalty to God or loyalty to fam- church. As such they facilitate the for- greatest needs, but also the fulfilment spirit world, seeking success in hunt- ily or clan, the latter often prevails. mulations of confessions that are both of our greatest and best hopes. ing and other endeavours, and appeas- The family is more important for their local and global, local expressions of Though we found a number of chal- ing forces that may be dangerous. identity and daily existence than God. the one Gospel entrusted to the univer- lenges that were really specific to the (3) Pygmies fear death deeply, for This is related to a more general ten- sal church.4 Pygmy community, we also identified a themselves and their family members. dency in traditional African religions to Because the Aka-pygmy church is number of challenges that were found There is also a profound fear of sorcer- understand the entirety of life and reli- still in an early stage of its develop- more generally among traditional ers, who are believed to live off the gion in relation to the clan and tribe to ment, it has not yet raised its own the- Africans, or among people living in a ‘souls’ of the living. which one belongs. The good life is ologians and the only theologians context of tribal religion, and some (4) For many Pygmy Christians it is essentially living in harmony with the involved in the formulation of this con- challenges that had a more universal not yet entirely clear if the Father of clan. The religion and ethics of the clan fession were all outsiders. This creates flavour. There seems to be a sliding Jesus Christ is the only God, or if he is are therefore limited in scope: they a significant risk that the theological scale between more specific and more one among many whom you can choose only have validity for members of the categories of the outsiders dominate universal challenges in this context. to serve and also choose to abandon. clan, tribe or ethnic group. It is there- the local interpretation of Scripture Because of this, many elements of our There is a strong tendency to combine fore hard to conceive of a universal reli- and experience, rather than serving discussion may be valid in other situa- worship of the Creator God with the gion in which salvation comes from them. This accentuated the need for tions. service of lesser deities, ancestor spir- another people. sustained listening to the local believ- We noted the following characteris- its, and other spirits. (7) In general, Pygmies do not con- ers and underlines the provisional tics of the context, which a contextual (5) Most Pygmies have a profound sider themselves sinful. The only really nature of this confession. confession should address: inferiority complex in relation to other evil people are sorcerers who feed on (1) Pygmy life is a continuous strug- Africans. There is a history of cen- the souls of ordinary people. gle for survival. Life in the rainforest is turies of exploitation in which Pygmies (8) As many other Africans, Pyg- V Challenges for Pygmy less romantic than the publications of were considered slaves of the other mies have a fundamentally pragmatic Christians certain anthropologists want us to African tribes among whom they live. approach to religion: religious prac- When we discussed the aspects of believe. This is aggravated by a num- One of my students came from a village tices are good when they work in bring- Pygmy life which the confession ber of modern influences, such as the that had relationships with Pygmy ing healing, harmony and protection. should address, we looked for different exploitation of the rainforest for timber camps in the surrounding rainforest. They should moreover work immedi- things. First of all we looked to the and over-hunting of wildlife by poach- He said that the Pygmy boy who was ately, for Pygmies do not think of sal- major challenges Pygmies encounter ers using rifles. Life is insecure and full born closest to his date of birth was vation in terms of a life to come in a dif- in their daily lives. Second, we looked of worries—will there be sufficient automatically considered his slave for ferent world, but in the experience of for areas in which we felt that Christ- food for the days to come and will the the rest of his life. Many Africans used the good life here and now. It is there- ian Pygmies find it most difficult to live hunting be successful? This is com- to consider them as a sort of sub- fore difficult to deal with the fact that out their Christian life and were most pounded by the many illnesses with human species, closer to apes. Though many Christians after conversion still drawn to practices that were irrecon- few opportunities for effective treat- such slavery has been officially aban- face hardship. The traditional gut-reac- cilable with faith in Christ. We did not ment. There are traditional medicines doned, the stereotypes and self-image tion would be—if this god or this ritual that can be used, but the rate of child that goes with it is not so easily does not help with our current prob- mortality and the low life expectancy changed. Even though the proclama- lem, let us look elsewhere. shows that these are in many cases not tion of the gospel has brought consid- (9) Traditionally, the goal in life for 4 For the role of the professional theologian effective. erable change, Pygmies are still a Pygmies is to have children and to be and the outsider in the formulation of contex- tual theologies, see Robert J. Schreiter, Con- (2) The spirits of deceased ances- strongly marginalized group in the respected by the community in an area structing Local Theologies (London: SCM tors and other spiritual powers play an Central African Republic. in which you can excel. They would Press, 1985), 16-20. important role in everyday life and at (6) For many Pygmy Christians, particularly want to excel in areas that 312 Benno van den Toren Growing Disciples in the Rainforest 313 are highly valued in the Pygmy com- story from creation to the end of his- living and true God. When they pray to which they are invited to accept by munity—hunting, dancing, traditional tory. As it stands, the text is of course them, they entrust themselves to pow- faith, entrusting themselves to God. healing, leading the community, and very dense and needs much explana- ers which cannot help as the true God The Holy Spirit renews men and manipulating magic powers for protec- tion, but that is precisely how it is can help. These powers keep them women, so that they may live as chil- tion and healing. meant—as a grid for further teaching, from their true goal: to live as children dren of God. The Holy Spirit guides the All of these points merit deeper which may explain one article at a of God. [1, 2, 4, 7] new community of those who belong to analysis. In all of them, we can detect time. 4. God has a plan for all humankind. Jesus Christ. He helps them to pro- needs and desires that are profoundly For him, all tribes and all families are claim the Good News to all people. human, but also coloured and often dis- equal. Yet, he began a particular his- More and more peoples, families and torted by their worldview. In part they VI Confession tory with one family and one people: individuals are invited to experience are distorted by sinful interests that in 1. There is only one God, Komba, Cre- the family of Abraham and the people the victory of Jesus Christ and to live as their turn also feed on genuine human ator of all that exists. Komba is of Israel. He did this in order that children of God. [6] needs. One of the functions of the con- almighty and nothing of what he cre- through this people all the peoples of 8. The powers of sin, of death, and fession will be to pick up everything ated is stronger than he or than his the earth may receive his blessing. [6] the spiritual and human powers that that is true and good in the Pygmy will. Komba made all human beings 5. From this people Israel, the Son are in enmity with God continue to be worldview and life and to place them in according to his own image. All human of God was born as a human child, active in this world. God still permits a new relationship to Christ. This not beings therefore have the same value Jesus of Nazareth. The Son of God them in order to give to men and only means that Pygmy Christians for him. Nobody can consider or treat became man in order to bring women in the whole world the possibil- must learn to sift the good and the bad another man or woman as a slave. humankind back to God. He was a son ity to hear the Good News of the victory in their heritage. All that is good must Komba never withdrew himself from of Israel, but he is Saviour of all of Jesus. The children of God also expe- receive a new orientation, and a richer the world, but every day, He takes care humankind. He is not a biological rience difficulties in this intermediate meaning, when Christ becomes the of the world and of all human beings. ancestor of the Pygmies, but he came time. Sometimes they are hungry, they centre of life. He loves humankind and he has given from the Creator of the Pygmies and of are ill and they die. Yet, they keep In what follows, I simply present an them the earth as a place where it is all peoples. We all are invited to courage, for they know that the powers English translation of the confession. good to live. [1, 2, 4, 5] become sisters and brothers of Jesus of of evil are already conquered. They see After every article, I have indicated 2. God created humankind, in order Nazareth. [6] the power of God manifest in their between square brackets which spe- that they would live with him, that they 6. Jesus of Nazareth, the Son of God, lives, when the sick are healed, when cific problems they intend to address. would obey him, respect him, and love suffered for humankind and died on the evil spirits are thrown out, when There are of course many more refer- him as a child loves its father. He cre- cross for them. On the cross, he took oppressed people are set free, when ences to Pygmy traditions than those ated them in order that they would live away the sin of humankind and he sinners are converted and when they that were mentioned before. One exam- together in peace and that they would broke the power of sin and of the spiri- experience the power of God in their ple is the name of Komba for the Cre- be stewards of the earth. He therefore tual powers which oppose God and his weakness. In the most difficult ator, as the Pygmies have traditionally has a goal for us that by far exceeds plan. This victory became manifest moments, they know that their most known him. This name has already having children or being honoured by after three days, when he rose from the precious treasures, the love of God, to been used in the first translation of the men. The most important thing is that dead and conquered the power of be his children, and eternal life, can Gospel of Luke in Aka. Another is the we live as his children and that we are death. Under his protection, we need never be taken from them. [1, 2, 3, 8] critical reference to the myth shared honoured by God himself. [7, 8] no longer fear any powers, because he 9. As children of God and as the with other African peoples, according 3. God did not withdraw himself reigns over all. [1, 2, 3, 8] community of Jesus, we wait for his to which the Creator has withdrawn from the world, yet humankind with- 7. The Son of God returned to return from heaven. The dead are also himself from the world in primeval drew itself from him. The greatest sin heaven. He sent the Holy Spirit in order waiting for this moment and in the times. of humankind is that they turned away that he would live in men and women mean time they have no influence on The confession has a narrative from God, and that they did not love so that they would know that they are the lives of the living. When Jesus structure in order to fit into a culture and trust him as a child its father. children of God. Becoming children of returns, the death will rise. Jesus will where crucial values and truths are Humankind preferred to pray to other God does not depend on our own judge them and will destroy all evil. He communicated in stories—it tells the gods and spirits rather than to the one efforts, but is a gracious gift of God, will establish justice and a renewed 314 Benno van den Toren Growing Disciples in the Rainforest 315 earth and a renewed heaven. There, all shows us that contextualisation is a ‘interpretation of experience’—they often seems rather irrelevant in com- the children of God will forever live in profoundly theological enterprise: it help Pygmy Christians to experience parison. peace with God and with each other. [2, touches directly on the way we under- the joys and difficulties of their lives in Fourthly, doctrine and a confession 8, 9] stand God and his relationship to us. a different way and to live out the such as this present us with a ‘truth Some readers may disagree about Gospel in relation to them. This is claim’—they show us what our reality certain theological expressions used, especially important considering that a is like and therefore what the deepest VII Lessons for the wider both in respect of their faithfulness to significant pull toward syncretism lies truth of our life and world is and what church Scripture and also their aptness to in the fact that many young Christians we should make of it. We hope that this The formulation of this confession of express Scriptural truth in this con- tend to experience major parts of their confession may play such a liberating faith is of course a picture at a given text. Yet, these disagreements itself lives the old way. Therefore the old role for our Pygmy brothers and sisters moment of a process that will need to lead us directly into further doctrinal answers continue to seem the most continue. In the coming years it will discussions, which hopefully would helpful ones and the Christian faith in Christ. need to be tested to see whether this lead to a deepening of the theological text will provide an adequate basis for understanding needed for an adequate a teaching program for Pygmy Chris- and faithful Christian witness in the Central African rainforest. tians. It will also need to be confirmed Looking at this confession from dif- whether a wider group of churches can ferent angles shows the importance of recognise this text as an appropriate sound contextual doctrine and there- expression of the scriptural message fore of critical doctrinal reflection for and an adequate formulation for their the Christian life. This becomes clear, context. when we see how this confession can As it stands, this confession already have the four functions of doctrine illustrates the three points made in the developed by Alister McGrath in introduction of this article. First, it another context.6 shows that the contextualisation of the Doctrine and a confession such as Gospel needs to touch the central this function first of all as ‘social tenets of the Christian confession, so demarcation’—they show what is that those central convictions can have essential for Christian identity and their redemptive bearing on the world how the Christian community should of the Pygmies. Then it gives an exam- be different from the surrounding ple of how a confession of faith can pro- world. Doctrine and a confession such vide a model for expressing these cen- as this function secondly as a rule for tral tenets in a systematic way, which the ‘interpretation of narrative’—they in turn can be worked out in a variety help read and understand the much of teaching programs and formats to larger narrative of Scripture and there- address the different needs of groups fore function as a guide for sound within the community.5 Finally, it preaching in the community. Doctrine and a confession such as this function thirdly as a guide for the
5 For other examples, see Jaroslav Pelikan & Valerie Hotchkiss (eds.), Creeds and Confes- sions of Faith in the Christian Tradition, volume 6 Alister E. McGrath, The Genesis of Doctrine: 3 Statements of Faith in Modern Christianity A Study in the Foundations of Doctrinal Criticism (New Haven: Yale University Press, 2003). (Oxford: Blackwell, 1990), 35-80. ERT (2009) 33:4, 316-331 The Place of Church Planting in Mission 317
An inadequate theological basis II Historical Perspectives on The Place of Church Planting in [for church planting] will not nec- Church Planting in Mission essarily hinder short-term growth, David Bosch notes a shift took place at Mission: Towards a Theological or result in widespread heresy the end of the first century from the among newly planted churches. mobile ministry of the apostles, But it will limit the long-term Framework prophets, and evangelists of the first impact of church planting, and may result in dangerous distortions of century, to the more settled ministry of the way in which the mission of the bishops, elders and deacons. This, he Richard Yates Hibbert church is understood.4 believes, led to the church focusing in on itself. The central concern of mis- Malphurs provides this helpful defi- KEYWORDS: Church planting; Missio explicitly articulated. As Van Rheenen sion activity in both the Eastern nition of church planting: ‘a planned Dei; Kingdom of God; Holistic points out, ‘theological reflection is the Church and the Roman Church became 2 process of beginning and growing new Mission; Theology of Mission beginning point of ministry formation.’ 5 the planting and growth of the Church, local churches.’ Inherent in his defini- with the emphasis on Church as insti- While insights from the history of mis- tion are three key concepts: (1) Church sion and the social sciences are tution. Expansion of the Church was I The Need for a Theological planting is an intentional activity often was achieved through coercion, extremely helpful in shaping church which involves human planning; (2) and the words ‘compel them to come Framework planting practice, a biblical and theo- church planting is a dynamic process; in’ (Lk. 14:26) became the paradig- Until 1980, there were very few books logical foundation is essential if church (3) church planting involves both start- matic text of the medieval Catholic giving practical guidance to church planting is to fulfil God’s purposes for ing new churches and helping those Church.6 planters. The succeeding years have it. Robinson and Christine are right in churches grow. Thomas Aquinas wrote that ‘the insisting that ‘we need to be sure that This article sets out firstly to survey seen this vital need met through the purpose of mission is to so thoroughly the activity of church planting lies not the perspectives of evangelical schol- publication of scores of texts. Very few root the church… in the various cul- just on the practical agenda of activists ars on church planting, especially over of these texts, though, provide any- tures and societies that it serves as an but that it also belongs to the purpose the past fifty years. These perspectives thing approaching a satisfying theolog- instrument to salvation and good.’7 and call of God for his church.’3 Murray will be arranged topically so that the ical basis for church planting, one Catholic missiologists of the Louvain warns: major themes are highlighted. The sec- notable exception being Stuart Mur- and Munster schools continued to ond objective of this paper is to evalu- ray’s Church Planting: Laying Founda- emphasise church planting, the Lou- 1 ate the themes that emerge from the tions, first published in 1998. vain school still focusing on the church ‘conversation’ in the literature, and The biblical and theological founda- 2 Gailyn Van Rheenen, ‘The Missional Helix: as institution, and the Munster school Example of Church Planting’, Monthly Missio- through this process to highlight tion for the planting of churches has logical Reflections 26 (January 2001), themes that promise to be significant taking a more person-centred view. generally been assumed rather than http://www.missiology.org/mmr/mmr26.htm contributions to a biblical and theolog- This influence is reflected in the Sec- (accessed 21 May 2003). ical framework for church planting ond Vatican Council’s decree on mis- 3 Martin Robinson and Stuart Christine, practice, and attempt to integrate sion, Ad Gentes, which describes the Planting Tomorrow’s Churches Today: A Com- goal of mission as ‘to preach the 1 Stuart Murray, Church Planting: Laying them. prehensive Handbook (Tunbridge Wells: Gospel and plant the Church among Foundations (Carlisle: Paternoster, 1998). Monarch, 1992), 15. peoples or groups in which it has not
Richard Hibbert, (D.Min., Columbia Biblical Seminary), PhD (Trinity Evangelical Divinity School), a medical doctor, is Director of the School of Cross-Cultural Mission, Sydney Missionary and Bible College, 6 David Bosch. Transforming Mission. (Mary- Australia. With experience in church planting in Turkey and Bulgaria, he has also served with WEC 4 Murray, Church Planting, 30. knoll, NY: Orbis, 1991), 236 International as Director for Equipping and Advance, providing in-service training and consultation for 5 Aubrey Malphurs, Planting Growing 7 Cited in Johannes Verkuyl, Contemporary missionaries. He has published ‘Defilement and cleansing: a possible approach to Christian encounter with Churches for the 21st Century (Grand Rapids, Missiology: An Introduction, trans. Dale Cooper Muslims’ (Missiology: An International Review 36: 343-355). MI: Baker, 1998), 21. (Grand Rapids, MI: Eerdmans, 1978), 182. 318 Richard Yates Hibbert The Place of Church Planting in Mission 319 yet been established.’8 ing, and establishment of churches, the missionaries to believe they were supe- now seen as inadequate, and the rem- The Catholic focus on church plant- regathering of scattered churches, the rior and the assumption they would edy was to plant denominational ing follows naturally from Catholic the- reunification and reincorporation of need to remain there indefinitely to churches which were self-governing, ology, which was shaped by Cyprian of divided or separated churches, and the provide education and material self-supporting, and self-propagating.19 Carthage’s statement, ‘… salus extra support of oppressed or impoverished goods;16 and (3) the influence of In the middle of this century, the three- ecclesiam non est….,’ i.e., there is no churches.12 pietism, which had a highly spiritu- self formula of Henry Venn and Rufus salvation outside the Church.9 This Very little cross-cultural missionary alised concept of the church and Anderson helped to crystallise the came to be interpreted in terms of the work was engaged in by Protestants attached little importance to its visible focus among evangelicals on church Catholic Church.10 Augustine of Hippo until the Pietistic movement began. form and ministry.17 planting as the key to mission, but pointed to the central purpose of Pietism, being a movement within This is not to say that church plant- their rationale for doing this was prag- Roman Catholic mission when he state churches, rather than a specific ing was entirely missing from the matic—the missions needed to be responded to another bishop that the branch of the church itself, did not agenda of these early Protestant mis- relieved of the burden of financially world was not about to end because emphasise church planting, but rather sionaries. William Ward, one of the supporting the newer churches— first, ‘… in nations where the Church individual salvation. The primary aim Serampore trio together with Carey, rather than theological. does not yet exist, she must come into and overriding focus of Pietist mission- wrote in his journal of 1805 ‘that in The first half of the twentieth cen- existence.’11 Since the Church is the aries was the conversion of individu- planting separate churches native pas- tury witnessed a disintegration of the administrator of the sacraments, and als, even though churches were tors shall be chosen… and that the unity of vision of mission as church the sacraments are seen as the means planted through them.13 William Carey missionaries shall preserve their origi- planting, and ‘the old passion for clas- of grace, Catholic theology maintained and the many non-denominational mis- nal character, giving themselves up to sical evangelistic missions was swal- that salvation was only available to sionary societies arising from his the planting of new churches and lowed up by the other good things a people who were within reach of a local example also saw mission primarily as superintending those already church must do.’20 Evangelicals, espe- church. Church planting has thus the conversion of individuals, and thus planted’18 The felt need to establish cially in the 1960s onwards, began to remained the primary goal of Catholic they attached little importance to out- churches for the majority of missionar- recognize God’s mission was broader mission thinking through the cen- ward and organizational forms of ies, however, grew out of the immedi- than the activities of the church, and 14 turies. church life. ate question of what to do with con- that the many social needs of people Following the Reformation in the These early missionaries were not verts rather than as part of a deliberate needed to be addressed. This was a 16th century, Gisbertus Voetius, a mis- much concerned with establishing focus. development which had been birthed in sionary and mission theologian, in his indigenous national churches for sev- This changed in the second half of the ecumenical movement in the early Politica Ecclesiastica, stated a seven- eral reasons: (1) The Enlightenment the 19th century, when denomina- twentieth century, and evangelicals fold purpose of mission, six aspects of view that separated spiritual concerns tional agencies reacted to the relativiz- had initially reacted by sharpening which were directly connected to the from the material and practical realm, ing tendencies of the Enlightenment, their focus on evangelism and church planting and growth of churches. and in which religion was seen as the and began to define mission primarily 15 planting. Examples include the planting, grow- private concern of the individual; (2) as church planting. The nondenomina- The tension within earlier Protes- the prevailing materialism, which led tional societies had been preaching a tantism with regard to the place of gospel without a church, but this was church planting as opposed to individ- 8 Verkuyl, Contemporary Missiology, 182- ual salvation continued among evan- 183. 12 Jan Jongeneel, ‘The Missiology of Gisber- gelicals in the second half of the twen- 9 Cyprian, letter 73.21, cited in Jayakiran tus Voetius’, Calvin Theological Journal 26 16 Woodford, ‘One Church’, 22. tieth century. In the 1940s and 1950s, Sebastian, ‘Sensitivity and Proclamation: Per- (1991), 63-64. 17 Peter Beyerhaus, ‘World Evangelization spectives on Mission from the Writings of 13 Verkuyl, Contemporary Missiology, 178. and the Kingdom of God,’ Let the Earth Hear his Cyprian’, Mission Studies 15 (1998): 40. 14 Bosch, Transforming Mission, 331; Brian Voice: International Congress on World Evange- 10 Bosch, Transforming Mission, 258. Woodford, ‘One Church, Many Churches: A lization, ed. J. D. Douglas (Minneapolis, MN: 19 Bosch, Transforming Mission, 331. 11 Augustine, letter 199, cited in Documents Five-Model Approach to Church Planting and World Wide Publications, 1975), 393. 20 Robertson McQuilkin, ‘The Missionary in Early Christian Thought, eds. Maurice Wiles Evaluation, PhD diss., Fuller Theological 18 Cited in Brian Stanley, ‘Planting Self-Gov- Task’, in Evangelical Dictionary of World Mis- and Mark Santer (Cambridge: Cambridge Uni- Seminary, 1997, 23. erning Churches’, Baptist Quarterly 34 (1992), sions, ed. Scott Moreau, (Grand Rapids, MI: versity Press, 1975), 259. 15 Bosch, Transforming Mission, 262-273. 381. Baker, 2000), 648. 320 Richard Yates Hibbert The Place of Church Planting in Mission 321 despite the field reality that the ‘logic lowed them, the need for missionary ity as a consequence of evangelism, as indigenous churches has been a gen- of the gospel’21 had led many mission- and church involvement in social a bridge to evangelism, and as the part- eral characteristic of missions since aries to start hospitals, schools, and issues which had already been ner of evangelism. Evangelism was the apostolic age.’32 orphanages, ‘Evangelicals articulated embraced by the ecumenical move- once again affirmed as having ‘a cer- only one major goal of mission: the sal- ment also became a recurring theme.25 tain priority,’ but the discomfort of vation of individual souls.’22 This goal During the 1974 Lausanne Con- some of the delegates with this was III The Current Evangelical was reassessed in the 1960s, espe- gress on World Evangelism, church noted.28 Debate cially in the form of the two major evan- planting continued to hold a prominent The Manila Manifesto which In Justice Anderson’s view, ‘Evangeli- gelical missionary conferences in place, especially through the influence emerged from the 1989 Lausanne II cal missions have always emphasised 1966—the Congress on the Church’s of Donald McGavran and Ralph Win- Congress on World Evangelism kept personal evangelism and starting Worldwide Mission (at Wheaton), and ter. They and others emphasised ‘the evangelism in the form of proclamation churches (congregations) as their basic the World Congress on Evangelism (in place of the local church both as goal as a focus, but evidenced a shift purpose.’33 Yet there are important dif- Berlin). and as instrument of world evangeliza- towards the wide acceptance of social ferences among evangelicals concern- The Wheaton conference (as well as tion.’26 But church planting was not the concern as an integral part of the ing the relative importance of church much of evangelical missions thinking only topic addressed; the relationship gospel.29 It called for ‘an integration of planting and social responsibility. from the 1960s onwards) was deeply between evangelism and social action words and deeds’ and emphasised the Scott Moreau’s analysis has led him influenced by the Church Growth also kept coming up for discussion dur- gospel as having ‘inescapable social to see three streams within evangeli- Movement under Donald McGavran’s ing the conference, and following John implications’ while also affirming that calism, which have solidified since the leadership. Arthur Glasser, a co-fac- Stott’s lead, they came to be seen as evangelism is primary.30 Church plant- International Congress on World Evan- ulty member with McGavran and partners by many evangelicals, with ing, and even multiplication, was inter- gelization held at Lausanne in 1974.34 church growth proponent, initially evangelism being primary. estingly also specifically highlighted in The first emphasises mission as evan- drafted the report, which included the During the 1980s, although the pri- the statement ‘… the gospel creates gelism and church planting; the sec- statements: ‘The Church’s work is to macy of evangelism (including church the church which spreads the gospel ond, following John Stott, focuses on preach the Gospel and plant congrega- planting) was again stressed, two which creates more churches in a con- integrating a holistic approach to mis- tions in every community’ and ‘church major conferences—the Consultation tinuous chain-reaction’.31 sion; and the third, which includes planting has the priority among all on the Relationship between Evange- This overview confirms Johnston’s Samuel Escobar and Rene Padilla, con- 23 other mission activities.’ The reports lism and Social Responsibility (Grand statement that, despite periods when siders social justice to be just as impor- of these conferences reveal a ‘major Rapids, 1982), and the Consultation on the salvation of individuals was the tant a goal of mission as evangelism shift from the strongly individualistic the Church in Response to Human dominant concern, ‘There seems to be and church planting.35 The second two categories of previous decades to an adequate evidence that the planting of streams are fundamentally similar in 24 Need (Wheaton, 1983)—affirmed that increased emphasis on the church….’ evangelicals must be involved with that they view social action with the In these evangelical conferences and people in all their needs.27 The Grand hope of societal transformation as a the regional conferences which fol- Rapids Consultation report included a 28 Evangelism and Social Responsibility: An statement on the relationship between Evangelical Commitment, Grand Rapids Report evangelism and social responsibility, No. 21, Consultation on the Relationship 32 Arthur Johnston, ‘Church Growth Theol- 21 cf. Lesslie Newbigin, The Open Secret: which outlined three kinds of legiti- between Evangelism and Social Responsibil- ogy and World Evangelization’, in Theology Sketches for a Missionary Theology (Grand ity (Wheaton, IL: Lausanne Committee on and Mission: Papers Given at Trinity Consulta- Rapids, MI: Eerdmans, 1978), 102-103. mate connection (in the view of the World Evangelization and the World Evangel- tion No.1, ed. David Hesselgrave (Grand 22 Charles Van Engen, Mission on the Way: writers) between the two: social activ- ical Fellowship, 1982), 4, C. Rapids, MI: Baker), 190. Issues in Mission Theology (Grand Rapids, MI: 29 Doug McConnell, ‘Holistic Mission’, in 33 Justice Anderson, ‘Church Development’, Baker, 1996), 131. Evangelical Dictionary, ed. Scott Moreau, 449. in Evangelical Dictionary, ed. Scott Moreau 23 Wheaton Declaration, International Review 25 Paul Hiebert and Monte Cox, ‘Evangelism 30 ‘Manila Manifesto’, in Making Christ (Grand Rapids, MI: Baker, 2000), 198. of Mission 55 (1966), 467; Scott Moreau, ‘Con- and Social Responsibility’, in Evangelical Dic- Known: Historic Mission Documents from the 34 Scott Moreau, ‘Mission and Missions’, in gress on the Church’s Worldwide Mission’, in tionary, ed. Scott Moreau, 345. Lausanne Movement 1974-1989, ed. John Stott Evangelical Dictionary, ed. Scott Moreau Evangelical Dictionary, ed. Scott Moreau, 223. 26 Van Engen, Mission, 138. (Carlisle: Paternoster Press, 1989), A, no. 4. (Grand Rapids, MI: Baker, 2000b), 637. 24 Van Engen, Mission, 134. 27 Hiebert and Cox, ‘Evangelism’, 345. 31 Manila Manifesto, B, no. 8. 35 Moreau, ‘Mission and Missions’, 637-638. 322 Richard Yates Hibbert The Place of Church Planting in Mission 323 vital goal of mission, and will be con- thinkers, which includes Johannes time.43 gelical missions theologians have sidered together. Verkuyl, David Bosch, John Stott, Those who see church planting as agreed with this perspective, affirming Donald McGavran, David Hessel- James Engel, and William Dyrness, see the fundamental task of missionary that ‘our missionary activities are only grave, and Kenneth Mulholland are church planting as an indispensable activity are concerned that broadening authentic insofar as they reflect partic- representative of those who contend element in mission, but not as neces- of the missionary task to include ipation in the mission of God.’46 that church planting is the heart and sarily the most important goal. addressing physical, social, and politi- Van Engen identifies the need for an primary purpose of Christian mission. Verkuyl, for example, argues that cal needs has had the effect of redi- integrating idea, which would hold the McGavran saw church growth, which viewing mission only as church plant- recting much missionary effort away various themes in the missio Dei he defined as ‘the planting and care of ing is too ecclesiocentric, and that it from the central task, and has opened together.47 For many missiologists48 self-propagating churches,’ as the pri- must not be seen as an end in itself, but the door for missionary activity to the kingdom of God is that integrating mary goal of mission and of God’s mis- rather as part of the wider goal of the become ‘all the good things a church idea, and God’s bringing in of his king- sion.36 Hesselgrave agrees, contending kingdom of God.40 He also criticises does away from home.’ Robertson dom is the goal of the missio Dei. that while Christians have many other McGavran’s consistent setting of McQuilkin notes that the focus of many Bavinck explains that church planting, important tasks, few of them can be church growth as the first priority as evangelical missionaries has indeed along with the conversion of the accomplished unless new churches are being ‘one-sided and unbiblical.’ shifted away from church planting to unsaved and the glorification of God, is planted and grow in maturity in Instead, he sees the priority in the New pastoral, educational, and other help- one of the three main purposes of mis- Christ.37 He sees medical, educational, Testament as changing according to ing roles, and the definition of ‘mis- sion, and that each are in fact part of and other types of social help as wor- the situation, so that addressing sions’ has become ‘sending people one overall purpose of God—the com- thy Christian endeavours in keeping hunger, or sickness, or justice are away from the home church to serve ing and extension of his kingdom.49 with Galatians 6:10, but insists that sometimes the focus.41 God in some capacity elsewhere, espe- If God’s mission is to bring in his unless these activities support church Stott understands social action to cially cross-culturally.’44 kingdom—and there is broad agreement planting significantly, they should not be a partner of evangelism in the sense on this—what role does the church—his be thought of as part of the Church’s that they each stand independently and people—play in this work? Most theolo- mission.38 Mulholland similarly puts in their own right as worthy goals of IV Missio Dei and the gians, whatever their primary picture of church planting at the centre of mis- mission, with neither being the means Kingdom of God the kingdom of God is (and it is multi- sionary activity. ‘The goal of missions to the other nor the manifestation of In order to understand both the right- faceted), see an essential link between is to establish within every people the other.42 Engel and Dyrness, in their ful place of church planting in evangel- the church and the kingdom, and see at group in the world… indigenous book Changing the Mind of Missions: ical mission theology and its relation- least a partial identification of the 50 church movements which are capable Where Have We Gone Wrong?, affirm ship to social action, we need to church and the kingdom. of so multiplying congregations….’39 that evangelism is the indispensable explore the relationship of church The second group of missions first step in making disciples, and that planting to God’s mission, or missio 46 Bosch, Transforming Mission, 391. church planting is needed. However, Dei, and to the kingdom of God. Ecu- 47 Van Engen, Mission on the Way, 42-43. they challenge the validity of evange- menical theologians in the Willingen lism without social transformation, 48 e.g., J. Bavinck, An Introduction to the Sci- 36 Donald McGavran, Understanding Church meeting of the World Council of ence of Missions, trans. David H. Freeman. Growth (Grand Rapids, MI: Eerdmans,1970), and question the call by some to accel- Churches in 1952 felt that both mission (Philadelphia, PA: Presbyterian and 32, 34, 67. erate church planting in order to evan- and church needed to be subordinated Reformed, 1960); Verkuyl, Contemporary Mis- 37 David Hesselgrave, Planting Churches gelise the maximum number of under the missio Dei45 and many evan- siology; and Arthur Glasser, ‘The Whole Bible Cross-Culturally: A Guide to Home and Foreign unreached in the shortest possible Basis of Mission’, in Contemporary Theologies Missions (Grand Rapids, MI: Eerdmans, of Mission, ed. Arthur F. Glasser and Donald 1980), 30. McGavran (Grand Rapids, MI: Baker, 1983). 38 Hesselgrave, Planting Churches, 31. 43 James Engel and William Dyrness, Chang- 49 Bavinck, An Introduction, 155. 39 Kenneth Mulholland, ‘A Church for All 40 Verkuyl, Contemporary Missiology, 188, ing the Mind of Missions: Where Have We Gone 50 Howard Snyder, Models of the Kingdom Peoples’, in World Mission: An Analysis of the 201. Wrong? (Downers Grove, IL: IVP, 2000), 64- (Nashville, TN: Abingdon, 1991), 69; Andrew World Christian Movement, ed. Jonathan Lewis 41 Verkuyl, Contemporary Missiology, 192. 65, 80, 178. Kirk. ‘The Kingdom of God and the Church in (Pasadena, CA: William Carey Library, 1994), 42 John Stott, Christian Mission in the Modern 44 McQuilkin, ‘The Missionary Task’, 648. Contemporary Protestantism and Catholi- 3-20. World (London: Falcon, 1975), 26-27. 45 Bosch, Transforming Mission, 1991, 370. cism’, in Let the Earth, ed. J. D. Douglas, 1073. 324 Richard Yates Hibbert The Place of Church Planting in Mission 325
In his seminal work on the kingdom the church begins to point to itself planting the goal of mission leads to sion, in order to be signs pointing to the of God, George Eldon Ladd contends rather than to God or the future, and a the church pointing to itself is an Kingdom of God, must flow from the that the church, while it is not the full very human-oriented ecclesiastical attractive argument, but in both the agency of the Kingdom—churches. expression of the kingdom, is never- expansionism can set in. In addition, Old and New Testaments the commu- Without such communities, the social theless the primary manifestation of they fear that social justice and cul- nity life of the people of God is a sign aspects of the Kingdom cannot be the kingdom in the world today.51 Evan- tural engagement will be neglected if which points to God. Jesus says that expressed. He states: gelicals have largely agreed with church planting is central.53 the love that disciples have for each It is futile to talk about the task of Ladd’s conclusions. Missiologists Murray and Bosch are right to criti- other will be the way people know that the church as an agent of libera- Michael Griffiths, Arthur Glasser, cise ecclesiastical expansionism, they really are disciples of Jesus, and tion—in whatever terms we under- Wilbert Shenk, Peter Kuzmic, and which is motivated by pride in one’s he prays that they may be one, so that stand that task—unless we also Charles Van Engen, and church own denomination or tradition and the world will know the Father sent pay attention to the ways in which planters Eddie Gibbs, Rick Love, and tends to focus on the institutional him (Jn. 13:35; 17:23). the church in any place comes into Martin Robinson and Stuart Christine aspect of the church. However, they The aim of church planting, then, is being and grows. It is useless to all agree that the church is closely confuse the issue by failing to separate to create communities which display talk about the task if you are not related to the kingdom, but not identi- the human, imperfect, institutionalised these kingdom qualities of love and concerned about the agency which cal to it, and that the church is an agent expressions of church from the church unity and thus point to God. Bryant is to carry out the task…. The call- Myers, a key evangelical proponent of of and the primary manifestation of the as God sees it. The church (and there- ing of men and women to be con- holistic mission, states that ‘A church kingdom today.52 fore local churches) although com- verted, to follow Jesus, and to be full of life and love, working for the Others contend that making church posed of imperfect people, is not a part of his community is, and must good of the community in which God planting the goal of mission narrows human invention. It is the body and always be, at the center of mis- has placed it, is the proper end of mis- the concept of the kingdom of God. For bride of Christ who Jesus gave his life sion.57 for and loves (Eph. 5:23-27). Jesus’ sion’ and that community development example, Stuart Murray, agreeing with ‘that does not work towards such a There are several biblical pointers David Bosch, feels that when church pouring out of love on the church, to to the church’s role as the central the point of extreme suffering and church is neither sustainable nor planting becomes the goal of mission, 55 expression of the kingdom of God until death, was for the purpose of present- Christian’ While the blessings of the kingdom of God include the social, Jesus comes again. The first of these is ing the church to himself as a pure and found in Matthew chapter sixteen, holy bride to her husband (Eph. 5:27). physical, and cultural dimensions, the 51 George E. Ladd, The Gospel of the Kingdom: planting of new communities of the where the Kingdom and the church are Scriptural Studies in the Kingdom of God (Lon- The church is, then, not only an instru- 58 kingdom is the primary means by explicitly linked. A second pointer is don: Paternoster, 1959), 117. ment of God’s purposes, but an end in the fact that the church is the result of 52 Michael Griffiths, The Church and World which these blessings can be brought itself, and even the central goal of what preaching the kingdom of God.59 The Mission: Arousing the People of God to Witness to new communities. Chester aptly God in Christ is doing in the world. The gospel Philip and Paul each preached (Grand Rapids, MI: Zondervan, 1980); church is at the heart of God’s pur- concludes: ‘The choice is not between Glasser, ‘The Whole Bible’; Wilbert Shenk, church planting and social justice. The was the message of the kingdom of God poses and Christ’s saving work, and is ‘Kingdom, Mission, and Church Growth’, in choice is between planting introverted (Acts 8:12; 19:8); Paul saw himself and therefore also at the heart of the mis- Exploring Church Growth, ed. Wilbert R. Shenk churches and planting open, socially his fellow-workers as working for the (Grand Rapids, MI: Eerdmans, 1983); Peter sion of God.54 engaged churches.’56 kingdom of God (Col. 4:11). Churches Kuzmic, ‘The Church and the Kingdom of The charge that making church God’, in The Church: God’s Agent for Change, Newbigin makes a very practical, were the result of this preaching. A ed. Bruce Nicholls (Exeter, UK: Paternoster, but nevertheless vital point, when he third pointer is the way the early 1986); Charles Van Engen, God’s Missionary shows that acts of justice and compas- church displayed the reign of Christ. People: Rethinking the Purpose of the Local 53 Bosch Transforming Mission, 332; Stuart The baptism of the Spirit on the day of Church (Grand Rapids, MI: Baker, 1991); Murray, Church Planting, 43-47. Eddie Gibbs, I Believe in Church Growth (Lon- 54 Tim Chester, ‘Church Planting: A Theo- don: Hodder and Stoughton, 1981); Rick Love, logical Perspective’, in Multiplying Churches: 55 Bryant Myers, Walking with the Poor: Prin- Muslims, Magic, and the Kingdom of God Reaching Today’s Communities through Church ciples and Practice of Transformational Develop- 57 Newbigin, The Open Secret, 135. (Pasadena, CA: William Carey Library, 2000); Planting, ed. Stephen Timmis (Fearn, UK: ment (Maryknoll, NY: Orbis 1999), 39. 58 Ladd, The Gospel, 54-56, 111-114. Robinson and Christine, Planting. Christian Focus, 2000), 29. 56 Chester, ‘Church Planting’, 32. 59 Kuzmic, ‘The Church’, 65. 326 Richard Yates Hibbert The Place of Church Planting in Mission 327
Pentecost was marked by the same that the importance of planting ple into the Christian community’.63 ship to Christ.’66 Hill notes that the signs of the kingdom that had charac- churches was a revelation which The command to baptise in the name of message about Jesus was translated terized Jesus’ earthly ministry— unfolded gradually. Jesus said nothing the Father, Son, and Holy Spirit into the structure and formed the char- authoritative preaching, the forgive- about church planting directly, but his reflects not only the individual’s acter of the new community of believ- ness of sins, healing of the sick, and ministry and teaching gave hints about change of allegiance, but also (and per- ers.67 victory over the powers.60 A final it. Once the disciples themselves haps more importantly) the incorpora- Preaching the gospel led to people pointer is found in Colossians 1:12-13 engaged in mission, however, their tion of the person into Christ and his becoming believers, and wherever this and Revelation 1:6, which make it understanding of that mission and its community. Since it is a public ritual of happened, churches were formed. Tal- clear that believers in Jesus Christ consequences developed in stages. identification with, and incorporation madge Amberson draws attention to have been brought into his kingdom, into God’s people—the Church—it the ‘sense of spontaneity about and that ‘He has made us a kingdom 1. The Embryonic Church assumes and points to the Church.64 churches coming into being in the book and priests to serve his God and of Acts’ and that ‘The testimony of Jesus drew around himself a group of Making disciples by baptising and Father.’ Scripture is that obedience to Jesus disciples which he shaped into a com- teaching implies ‘a range of activities Church planting, while not the ulti- Christ in sharing his message of salva- munity focused on his kingship and involving other believers being gath- mate goal of mission, is the primary tion inevitably and spontaneously kingdom. This group of disciples was ered together and having a relationship means of bringing in the blessings of 65 brings into being the outward, external an embryonic church which was added of accountability in a congregation.’ the kingdom. Churches function as structure termed .68 Thus, to on the day of Pentecost.62 Jesus both Jesus’ command to teach the new dis- churches God’s channels of blessing as they ciples everything he had commanded under the influence of the Holy Spirit, serve the physical and social needs of modelled and taught the principles of living as a kingdom community. He his disciples includes obedience to the churches appear as the natural conse- people in their community through the central command to love and to the quence, and God’s intended result, of various gifts given to them. But the pri- also envisaged the church both coming into being when he promised ‘I will other ‘one another’ commands. These proclaiming the gospel. mary missionary task of the church require mutual interdependence which remains the planting of churches build my church’ (Mt. 16:28) and being necessitates Christian communities. where there are none, a task which is fleshed out in real communities of dis- 4. Antioch and the Jerusalem accomplished by various means, but ciples in Matthew 18:15-19, in which Council most often by the sending out of apos- he teaches that a brother who will not 3. Pentecost The Antioch church made two key con- listen must finally be disciplined by the tolic (i.e. church planting) workers. When the Holy Spirit descended at tributions to the emerging church church community, and he promises In summary, both the church and Pentecost, the disciples were baptised planting movement. Consisting as it his own presence to those who gather the kingdom are brought about by mis- into one body and thus made members did of both Jews and Gentiles, it firstly in his name. sio Dei, preaching the kingdom seems of the church (Acts 2:1-4; 1 Cor. acted as a model for all the churches to be a synonym for evangelism and 12:13). The Lord led these new believ- later established through Paul’s mis- church planting, and although the 2. The Great Commission ers into a pattern of life together, sionary journeys. Secondly, its leaders kingdom is the final goal of God’s mis- Church planting is implied by The described in Acts 2:5-47 and 4:23-37, took the question of whether Gentile sion, the church is the way and means Great Commission. According to and ‘they began to discover that God believers needed to become Jews to be by which he is accomplishing that pur- Bosch, Matthew ‘talks about disciples had given to them a corporate life quite saved to the Council at Jerusalem, 61 pose now. and disciplemaking’, but in his think- distinct from their individual relation- ing this is the same as ‘being a member of the Church’ and ‘incorporating peo- V A Gradually Unfolding 66 Arthur Glasser, ‘The Missionary Task: An Revelation 63 David Bosch, ‘The Structure of Mission: Introduction’, in Crucial dimensions in World An Exposition of Matthew 28:1-20’, in Explor- Evangelization, ed. Arthur Glasser, Paul Hiebert, Several evangelical writers suggest 62 Talmadge Amberson, ‘The Foundation for ing, ed. Wilbert Shenk, 243. Peter Wagner, and Ralph Winter (Pasadena, Church Planting’, in The Birth of Churches: A 64 cf. Bosch, Transforming Mission, 167. CA: William Carey Library, 1976), 6. Biblical Basis for Church Planting, ed. Tal- 65 Patrick Johnstone, The Church is Bigger 67 Monica Hill, How to Plant Churches (Lon- 60 Glasser, ‘The Whole Bible’, 42-44). madge R. Amberson (Nashville, TN: Broad- than you Think (Fearn, UK: Christian Focus, don: MARC Europe, 1984), 13. 61 Griffiths, The Church, 19-20. man, 1979), 35. 1998), 19. 68 Amberson, ‘The Foundation’, 41-42. 328 Richard Yates Hibbert The Place of Church Planting in Mission 329 which became the pivotal event for the His nurturing of churches is clear from have come to know God…. Quite the entering a community. development of the Christian move- the longer times he spent at Corinth opposite: individuals are saved insofar Several reasons for the necessity of ment.69 The council’s decision opened and Ephesus, from Luke’s description as they become part of the people of community have been put forward. the way for anybody—Jew or Gentile— of his encouraging and strengthening God by grace through faith.’75 Andreas Firstly, acceptance by and reconcilia- who responded to the gospel to be new disciples (Acts 14:22), and from Kostenberger and Peter O’Brien state tion with God necessitated acceptance included in churches. From the birth of his own description of his task as that ‘Conversion to Christ necessarily of and reconciliation with those God the church at Antioch onwards, ‘… the bringing believers to maturity in Christ involved incorporation into a Christian had already welcomed (Rom. 15:7; New Testament clearly indicates that (Rom 1:1-15; 15:14-16; Eph. 3:8-9; Col. community.’76 Evangelical missiolo- Phil. 4:2-3), and union in the Spirit churches were formed wherever some 1:24—2:7).73 gists and theologians are united on this involved union with one another, for became Christians.’70 point.77 the Spirit was primarily a shared expe- From the birth of the church in rience (2 Cor. 13:14; Phil. 2:1; Eph. VI Local, Incarnational 80 5. Paul’s Ministry Jerusalem, believers became related to 4:3). Secondly, it is only ‘together Communities one another in concrete ways. Baptism with all the saints’ that we are able to The ministry of church planting is The strong individualism of Western was a public identification not only comprehend the dimensions of Christ’s revealed most clearly and fully in 81 culture, of Pietism in the early mis- with Christ but also with other believ- love (Eph. 3:17-19). Thirdly, Chris- Paul’s life and letters. Although Paul sionary movement, of revivalism in the ers, and that this is what Peter called tians are branches of the same vine, liv- was primarily engaged in evangelism, second half of the nineteenth century, people to in Acts 2:38. Baptism is no ing stones in the same building, sheep ‘he also founded churches as a neces- and of crusade evangelism in the twen- individualistic act; it is the seal of in the same flock, children in the same sary element in his missionary task. 78 tieth century has deeply influenced the membership into the people of God. family, organs in the same body, and Conversion to Christ meant incorpora- worldview of the church and the theol- The new believers were related to one their corporate nature needs to be tion into him, and thus membership ogy of much of the northern hemi- another in visible ways as they devoted expressed in practical mutual interde- within a Christian community.’71 sphere. Chester states: ‘By making a themselves to fellowship, supporting pendence and obedience to the “one Paul’s missionary activity went personal relationship with God its each other and relieving the needs of another” commands.82 Fourthly, each beyond gospel proclamation to the 79 touchstone, evangelical theology has the poor. In Paul’s mind, too, embrac- person before their encounter with starting and nurturing of churches.72 struggled to give the communion of ing the gospel necessarily implied Christ belongs to a community in soli- He uses the words ‘planting’ (1 Cor. God’s people the importance it darity with Adam, but God calls a sec- 3:6-9; 9:7, 10, 11), ‘laying foundations’ receives in the biblical narrative’.74 We ond community has come into exis- (Rom. 15:20; 1 Cor. 3:10), ‘giving birth’ need to explore, therefore, why the tence through the ‘second man,’ (1 Cor. 4:15; Phlm. 10), and ‘betroth- 75 Chester, ‘Church Planting, 28. gathering of believers into local Christ. He is the foundation of a new ing’ (2 Cor. 11:2) for starting churches. 76 Kostenberger and O’Brien, Salvation, 269. churches is vital. 77 Roland Allen, Missionary Methods: St. community, humanity, or creation Paul’s or Ours? (Grand Rapids, MI: Eerdmans, (Rom. 5:12-21; cf. Rom. 6:3-7; 2 Cor. 1962), 76; Robert Banks, The Early House 5:17; Eph. 2:15-16).83 Fifthly, just as 69 Robinson and Christine, Planting, 19. 1. The Communal Nature of Churches in their Historical Setting (Exeter, UK: Jesus called the first disciples into fel- 70 Francis Schaeffer, The Church at the End of Salvation Paternoster, 1980); Bavinck, An Introduction, lowship with the Father and the Son, to the Twentieth Century (Downers Grove, IL: The gathering of believers into 159; Howard Snyder, ‘The Church as God’s IVP, 1970), 60. Agent in Evangelism’, in Let the Earth Hear his follow his example they also called churches is essential because God’s 71 Andreas Kostenberger and Peter O’Brien, Voice: International Congress on World Evange- new believers into fellowship with Salvation to the Ends of the Earth: A Biblical salvation is communal. God’s purposes lization, ed. John Douglas (Minneapolis, MN: themselves and with each other (1 Jn. Theology of Mission (Downers Grove, IL: IVP, throughout the Bible are not focused World Wide Publications, 1975); Stott, Christ- 1:1-3).84 2001), 180. on many unrelated individuals, but on ian Mission, 119; Alan Tippett, Introduction to 72 Newbigin, The Open Secret; Paul Bowers, his people. ‘The church is not an ad hoc Missology (Pasadena, CA: William Carey ‘Fulfilling the Gospel: The Scope of Pauline Library, 1987), 34. Verkuyl, Contemporary collection of those individuals who 80 Banks, Paul’s Idea, 33. Mission’. Journal of the Evangelical Theological Missiology, 200. Society 30 (1987); Peter O’Brien, Gospel and 78 cf. Bosch, Transforming, 167. 81 Bavinck, An Introduction, 159. Mission in the Writings of Paul: An Exegetical 79 John Stott, The Spirit, the Church, and the 82 Mulholland, ‘A church’, 3-20. and Theological Analysis (Grand Rapids, MI: 73 Bowers, ‘Fulfilling’, 186. World: The Message of Acts (Downers Grove, 83 Banks, Paul’s Idea. Baker, 1993). 74 Chester, ‘Church Planting’, 27. IL: IVP, 1990), 87. 84 Tippett, Introduction, 40-43. 330 Richard Yates Hibbert The Place of Church Planting in Mission 331
The fundamental and most com- God’s plan for the world. One of the principles of creation is societies through community develop- pelling reason for believers to be in Congregations are ‘a hermeneutic of that living things have been designed ment and working for social justice. community, though, is implicit in the the gospel,’88 meaning that people to reproduce according to its kind These have begun to be seen as pri- fifth reason above. The Father, Son, interpret Christ and the gospel through (Gen. 1:9, 12, 21, 25). Spiritual repro- mary goals of mission as part of bring- and Holy Spirit are already a commu- the mediation of the local church. In duction follows the same pattern, in ing in the kingdom of God, and church nity, and members of the family of God particular, it is when people see how that like gives birth to like: ‘That which planting has been relegated to being a have been made part of that community God’s people live out their lives is born of the flesh is flesh and that secondary goal or a stepping stone to which provides a pattern for relation- together, how their relationships func- which is born of the Spirit is Spirit’ (Jn. the other goals. ships among believers.85 tion, and how they love each other, that 3:6). Churches are designed to repro- Here it has been argued that the they can comprehend Christ and are duce, and the reproduction of the life of planting of new churches is the pri- drawn to him (Jn. 13: 35).89 ‘In the New a church involves the planting of new mary way God’s mission is accom- 2. God’s People in Local 92 Communities Testament the role of the Christian healthy churches. Paul’s image of plished, and that without it the other community as a witness to God’s Word in planting seed, watering it, and God goals of his mission cannot be Paul uses the word ekklesia, which is its own right features prominently.’90 making it grow, referring to the church achieved. The church is at the heart of found sixty times in his letters, primar- One biblical example of this is Acts at Corinth, strongly suggests repro- God’s purposes, and is the primary ily to refer to actual gatherings of 2:42-47, which describes the quality of duction through the agency of the agent and sign of the kingdom of God. Christians or to Christians in a locality the believers’ community, and is imme- human sower and the seed, which is Transformation of societies in God’s 86 as regularly-gathering communities. diately followed by the statement that the message of the kingdom (Mt. desired direction occurs through the In his later letters, Paul also uses ‘the Lord added to their number daily 13:19; 1 Cor. 3:6-7). agency of God’s people, and it is local ekklesia to mean a heavenly reality to those who were being saved.’ churches which are designed to be the which all Christians belong. Banks central expression of the values and explains how local churches are tangi- VIII Conclusion life of the kingdom. Although the ble, local expressions in time and VII Church Planting as Evangelical mission theologians have importance of church planting was 87 space of the eternal, heavenly church. Reproduction always seen the establishment of new only gradually unfolded through the Since local churches are the tangible, The activity of starting new churches is churches as a fundamental task of mis- book of Acts, a reading of the whole visible expression of the heavenly part of God’s in-built design for sion. In practice, however, the salvation Bible makes it clear that God’s plan— church, God’s intent that ‘now, churches. The image of the body of of individuals has often taken priority, his mission—is to draw people from all through the church, the manifold wis- Christ expresses that the church is a liv- and Protestants have done little to nations into the new people he is cre- dom of God should be made known to ing organism and, as such, it has been develop a theology of church planting. ating and to use each local church to the rulers and authorities in the heav- designed to reproduce. Snyder writes: Over the past few decades the display his wisdom and character to enly realms’ (Eph. 3:10), is a purpose ‘Just as all biblical figures for the Church theme of bringing in the kingdom of their communities. which is worked out through local imply life, so do they suggest growth and God has begun to be embraced by many Churches have been given the life of churches. The messages in the second reproduction. It is of the nature of the evangelical theologians as the domi- the Holy Spirit to reproduce and start two chapters of Revelation to the seven Church to grow and reproduce….’91 nant motif of mission. God’s bringing in new local churches, so that where churches in Asia, set as they are the of his kingdom is now seen by many there is no relevant expression of context of God’s cosmic plan, further evangelical scholars as the goal of his Christ’s body, existing churches are to strengthen the idea that local churches 88 Lesslie Newbigin, The Gospel in a Pluralist mission, the mission Dei. Concurrent bring new churches into being. The are precious to God and a vital part of Society (Grand Rapids, MI: Eerdmans, 1989), with the recognition of the importance challenge for churches and for the 227. of the kingdom of God has been an church planters which they send out is 89 Michael Green. ‘Methods and Strategy in emphasis on the transformation of to start and nurture new churches in 85 cf. Mission-Shaped Church: Church Planting the Evangelism of the Early Church’, in Let the such a way that those new churches and Fresh Expressions of Church in a Changing Earth, ed. J.D.Douglas, 165-169. express the values of the kingdom and Context (London: Church House Publishing, 90 Nigel Biggar, ‘The Church’s Witness in 92 cf. Luis Bush, ‘The Identity of the Local 2004), 84-85. Evangelism and Social Praxis’, Evangelical Church: Biblical Principles’, in The Church: so draw as many people as possible to 86 Banks, Paul’s Idea, 36. Review of Theology 16 (1992), 303-304. God’s Agent for Change, ed. Bruce Nicholls God and bring the kind of transforma- 87 Banks, Paul’s Idea, 43-47. 91 Snyder, ‘The Church’, 331. (Exeter, UK: Paternoster, 1986), 89. tion God wants to their communities. ERT (2009) 33:4, 332-346 Migration, Mission and the Multi-ethnic Church 333
and the North American Mission Board of the Roman occupation force. The Migration, Mission and the of the Southern Baptist Convention influence of Greek culture on argues that the planting of ethnic Jerusalem was immense at that time. Multi-ethnic Church churches is not only an important The city had Greek-speaking schools strategy for today’s church but that it and synagogues as well as a Greek is also an approach that was used by gymnasium and hippodrome.6 A great Thorsten Prill the early church. The Mission Board number of its Jewish population had believes that the planting of mono-eth- migrated to Jerusalem from all parts of nic churches was at the heart of the the Roman Empire. Some of these Church planting, 4 KEY WORDS: before they came to the UK, others apostle Paul’s mission strategy. How- Diaspora Jews had come in their old embraced Christianity following their Council of Jerusalem, integration ever, the picture presented by Luke in age so that they could be buried in arrival. They face two immediate chal- principles, migrants, mission, mono- the Book of Acts of both the first Chris- Jerusalem; others had come as pil- lenges: integration into British society ethnic church, multi-ethnic church, tian churches and Paul’s missionary grims for one of the religious feasts and and establishment in the Christian activities seems to suggest that it was had decided to stay.7 In other words, community. I The Challenge: Migration the formation of multi-cultural and first century Palestinian Judaism was In June 2006 a conference entitled multi-ethnic churches which domi- significantly Hellenized.8 and Integration Ethnic Churches in Europe—a Baptist nated the mission of the early church. When the very first Christian The increased cross-border movement Response looked at the issue of migra- of millions of people, which is a com- tion and its implications for the mis- church started in Jerusalem on the day mon feature of globalisation, impacts sion of Baptist churches in Europe.2 of Pentecost, Luke tells us that it was II The Jerusalem Church composed of Jewish believers and car- many Western societies and the church One of the key questions was: Should First century Jerusalem was a multi- in these countries. Since the mid- churches plant mono-ethnic or multi- ried out its mission among Jews only. lingual and multi-cultural city. The In Acts 2:5 Luke writes that ‘there nineties the United Kingdom, for exam- ethnic churches? For some churches major languages spoken were Aramaic ple, has seen a significant number of and mission agencies the answer to were devout Jews from every nation and Greek. It is estimated that under heaven’ being present on that both forced and voluntary migrants that question is a straightforward one. between ten and twenty per cent of the entering the country.1 Migrants have In their report Mission-shaped Church day in Jerusalem. Apart from Jewish population spoke Greek while the rest proselytes (2:10), he does not mention been both Christian and non-Christian. the Church of England, for example, used Aramaic or Hebrew in public.5 In any Gentiles who ‘were filled with the Some immigrants were Christians encourages its members to plant addition, Latin was used by members churches for specific cultural groups,3 Holy Spirit and began to speak in other languages’ (2:4). Furthermore, Peter’s speeches, which Luke summarises in 1 Between 1996 and 2006 0.7 million Euro- 4 The Board states: ‘Ethnic church planting 2 Cf. T. Peck, ‘Introductions’, in Ethnic pean Union citizens, 1.75 million Common- since its beginnings have strengthened, uni- chapters 2 and 3, are clearly directed Churches in Europe: A Baptist Response ed. P.F. wealth citizens and 1.64 million citizens of fied, and drawn solid leaders to start New Tes- at a Jewish audience. Luke mentions Penner (Schwarzenfeld: Neufeld Verlag, other foreign countries moved to the United tament Churches. Just like the apostle Paul, that Peter addressed his listeners as 2006), 9-12 (esp. 10). Kingdom. Source: National Statistics, ‘Total Ethnic Church Planting has planted cultural ‘men of Judea’ (2:14), ‘Israelites’ International Migration (TIM) tables: 1991— 3 Church of England Archbishops’ Council, churches throughout North America. Paul (2:22, 29; 3:12), and ‘brothers’ (2:37). latest, 2 series (TIM calendar year)’, Mission-shaped Church: Church Planting and looked toward places such as Galatia, Mace- http://www.statistics.gov.uk/statbase/Prod- Fresh Expressions of Church in a Changing Con- donia, Achaia, and Asia. Today new exciting While Luke leaves no doubt that the uct.asp?vlnk=15053, date of access: 25-08- text (London: Church House Publishing, ethnic congregations are being planted in 2008. 2004), 107. Toronto, Miami, San Diego, and Seattle. North American Mission Board, ‘Multiplication 6 Cf. B. Witherington III, New Testament His- Team: Ethnic Church Planting’, http://sub. tory (Grand Rapids: Baker Academic, 2001), Dr Thorsten Prill is pastor of the Nottingham Chinese Christian Church and International Chaplain at the namb.net/cp/Multiplication/thinking_ethnic.a 139. University of Nottingham. He holds a Master of Theology degree (Open University), and a Postgraduate sp, undated, date of access: 02-04-2007. 7 Witherington III, New Testament History, Diploma in Leadership, Renewal and Mission Studies (University of Sheffield). This article is partly based on 5 Cf. M. Hengel, The ‘Hellenization’ of Judaea 139. material drawn from a Doctor of Theology thesis completed under the supervision of Prof. Johannes Reimer in the First Century after Christ (London: SCM, 8 Cf. M. Hengel, The ‘Hellenization’ of Judaea at the University of South Africa (UNISA) in 2008. 1989), 10. in the First Century after Christ, 53. 334 Thorsten Prill Migration, Mission and the Multi-ethnic Church 335 first Christian church in Jerusalem was language problems nor a division These tensions, she argues, can be for.’17 Luke also stresses that the issue made up of Jews alone he does not between theologically and ethically lib- traced back to the rift between was not only dealt with immediately depict it as a completely homogeneous eral Hellenists and conservative Hebrews and Hellenists that started but also in a sensitive way. Thus, Luke group. Hebrews as the cause of the dispute. In with the attempts of the latter to trans- deliberately lists the seven men chosen In chapter 6, verses 1-7 Luke verse 1 he indicates that the reason for form Jerusalem into a Greek city in the who all have Greek names (cf. 6:5). By describes a dispute between Hellenists ignoring the Hellenist widows was second century B.C.16 listing the Greek names he indicates and Hebrews within the Jerusalem more of a logistic nature: the increas- However, it is striking that Luke that they were all members of the Hel- church over the distribution of food. ing number of believers. By naming the does not mention any further conflicts lenist group and that their selection Luke tells us that Hellenists com- particular group among the Hellenists between Hellenists and Hebrews in the was an attempt to appease the Hel- plained that their widows ‘were being who were being ignored, i.e. ‘their wid- Jerusalem church in later parts of Acts. lenists. Some scholars, however, argue neglected’ (2:6). Some scholars believe ows’ and writing that the apostles Neither does chapter 6 paint the pic- that the Greek names cannot be taken that the distinction between these two ‘called together the whole community’ ture of a Jerusalem church that was as a clear proof that the seven men groups was simply one of language: to solve the problem Luke also indi- divided into two independent hostile were all drawn from the Hellenist sec- Hellenists were Greek-speaking believ- cates that Hellenists and Hebrews had communities, factions or parties. On tion of the church, since many Pales- ers while Hebrews spoke Aramaic as their own social meetings. In other the contrary, Luke presents the dis- tinian Jews of that period had Greek their mother tongue.9 According to words, this practice of holding sepa- pute over the food distribution as a names.18 While this is true, these schol- Witherington, Hellenists spoke Greek rate gatherings was another reason for ‘one-off’ incident that was dealt with ars overlook the fact that most of these only, while some of the Aramaic-speak- neglecting the Hellenist widows. immediately. He tells us that in Greek names were quite uncommon ing Hebrews also had some command The existence of such separate response to the complaints made by names for Palestinian Jews.19 They also 10 of Greek. F.F. Bruce even argues that Greek-speaking and Aramaic-speaking the Hellenists, the twelve apostles seem to forget that it was quite natural many of the Aramaic-speaking Jews Christian meetings in Jerusalem is also called together the assembly of Chris- for the seven to be from the Greek- 11 were bilingual. Other commentators argued by Williams and Dunn. While tians in Jerusalem, in order to sort out speaking section as they were hold that there were also theological Williams talks about a ‘Greek-speak- the issue (6:2). They then suggest appointed to serve that very group.20 differences between the two groups. ing Christian community’ that formed a choosing seven men for the distribu- To summarise, one can say that They believe that the Hellenists were minority in an overwhelmingly Hebrew tion of food among the Greek-speaking Luke presents the early Christian 13 more mission-minded than the church, Dunn prefers to use the term widows. The selection of the candi- church in Jerusalem as a diverse mono- Hebrews and that both interpreted the ‘Hellenistic house churches’ for the dates is left to the community (6:3), 14 ethnic community. The church con- law in different ways, with the Hel- Greek-speaking gatherings. Hertig while the apostles regard it as their sisted of an Aramaic-speaking majority 12 lenists following Jesus’ teaching. notes that the relationship between task to commission the chosen candi- and a Greek-speaking minority. These However, Luke neither mentions these two groups was not free of any dates (6:6). two groups had their own meetings but tensions. ‘The numerical growth of the Luke emphasises that the problem they accepted the overall leadership of minority group’, she writes, ‘sharp- of the food distribution was a matter the apostles. Luke stresses that the 9 E.g. O. Bauernfeind, Kommentar und Studien ened group consciousness and thus for the whole Christian church, and not zur Apostelgeschichte (Tübingen: Mohr, 1980), church leaders showed sincere con- 103; J.A. Fitzmyer, The Acts of the Apostles resulted in intergroup tension, particu- one of the Greek-speaking group alone. 15 cern for the needs of the minority group (New York: Doubleday, 1998), 347; J. Jervell, larly when resources were limited.’ Fernando notes: ‘The solution of the Die Apostelgeschichte (Göttingen: Vanden- problem facing the church was not to hoeck & Ruprecht, 1998), 216; L.T. Johnson, divide and have separate churches— The Acts of the Apostles (Collegeville: The 13 D.J. Williams, Acts (Peabody: Hendrick- one for the Grecians and another for 17 A. Fernando, The NIV Application Com- Liturgical Press, 1992), 105. son, 1999), 118. the Hebraists. Rather, they sought to mentary: Acts (Grand Rapids: Zondervan, 1998), 230. 10 Witherington III, New Testament History, 14 J.D.G. Dunn, The Acts of the Apostles ensure that the Grecians were cared 180. (Peterborough: Epworth Press, 1996), 84. 18 E.g. J. Munck, The Acts of the Apostles 11 F.F. Bruce, The Acts of the Apostles: The 15 Y.L. Hertig, ‘Cross-cultural Mediation: (New York: Doubleday, 1967), 57. Greek Text with Introduction and Commentary From Exclusion to Inclusion’, in Mission in 19 Cf. I.H. Marshall, The Acts of the Apostles (Leicester: Apollos, 1990), 181. Acts: Ancient Narrative in Contemporary Con- (Leicester: Inter-Varsity Press, 1999), 127. 12 Cf. G. Schneider, Die Apostelgeschichte I. text, eds. R.L. Gallagher and P. Hertig (Mary- 16 Hertig, ‘Cross-cultural Mediation: From 20 Bruce, The Acts of the Apostles (1990), Teil (Freiburg: Herder, 1980), 414-415. knoll: Orbis, 2004), 59-72 (esp. 65). Exclusion to Inclusion’, 65. 183. 336 Thorsten Prill Migration, Mission and the Multi-ethnic Church 337 and the unity of the church. He also a free city and attracted people from the majority of these new converts that this Lucius is identical with the emphasises that they were flexible many different cultures.23 The inhabi- belonged to that class.26 Jervell thinks Lucius of Romans 16:21. However, enough to restructure the community tants of Antioch were Greeks, Macedo- that they were all God-fearers.27 Luke, Luke tells us that he was from Cyrene, and to give leadership responsibilities nians, Syrians and Jews, the latter however, does not give us more infor- a city on the northern coast of Africa. to members of the minority group when being mostly veterans of the army of mation about their background. To him The next name in the list is Manaen, it became necessary. Luke’s account of Seceulus. Antioch was what today we it seems to be more important to stress which is the Greek version of the the beginning of the Jerusalem church would call a global city. that the evangelism among the Greek- Hebrew Menahem meaning com- suggests that the Greek-speaking In the Book of Acts Luke empha- speaking gentile population of Antioch forter.29 According to Luke, Manaen minority were fully integrated into the sizes that the multi-ethnic character of was very successful. In verse 21 he had been brought up with Herod church: they had a voice in the assem- the city of Antioch was reflected both writes: ‘The hand of the Lord was with Antipas, the son of Herod the Great, the bly and Luke does not mention any in the composition of its first Christian them, and a great number became ruler of Galilee during Jesus’ ministry. attempts made by the Aramaic-speak- church and in the church’s leadership. believers and turned to the Lord’. The last person that Luke mentions is ing majority to demand cultural or lin- In chapter 11, verses 19 to 21 Luke In Acts 13:1 Luke shows that the Saul, a Jew from Tarsus, who has been guistic assimilation. tells his readers how the church in leadership group of the new Christian recruited as an assistant and brought to The overall picture of the early Antioch was established by members church in Antioch was as diverse as the Antioch by Barnabas (9:11; 11:25-26). Jerusalem church, presented by the of the Jerusalem church who had fled church itself. Thus, he mentions that it After listing the names of the author of Acts, is that of a caring com- from the persecution that had broken was served by prophets and teachers, church leaders in Antioch, Luke gives munity united by faith. This fits well out after the death of Stephen. In Anti- and, as before in Acts 6:5, he gives a an account of the call and commission- with the main theological purposes of och they started to evangelise Jews list with the names of the men con- ing of Saul and Barnabas as the first Luke, i.e. to strengthen the faith of his only (11:19), but then some of them cerned: ‘Barnabas, Simeon who was missionaries of the Antiochene church Christian readership and to encourage began to preach the gospel to members called Niger, Lucius of Cyrene, Manaen (13:2-3). Thus, he indicates that the them to get on with their mission, of the Hellenist population also a member of the court of Herod the multi-cultural church of Antioch which is to all people whatever social (11:20). By identifying these early ruler, and Saul’. By listing the names became not only the sponsoring church or ethnic background they might have. evangelists as ‘men of Cyprus and of these church leaders Luke high- for their missionary activities but also Cyrene’, i.e. Greek-speaking Jewish lights the wide range of both their the church model that the two mission- believers in Christ, Luke makes clear social and cultural backgrounds. aries sought to replicate in other cities III The Church in Antioch that he is using the term ‘Hellenists’ Barnabas, whom he mentions first, of the Roman Empire.30 In the first century A.D. Antioch was not in the sense of Acts 6:1. While in was a Jewish Cypriot, who had sold his not only the capital of the Roman 6:1 ‘Hellenists’ stand for Greek-speak- property and given the proceeds to the province of Syria, but also the third- ing Jewish Christians, here it refers to church in Jerusalem (4:36-37). He had IV The Philippian Church largest city of the Roman Empire, next ‘the non-Jewish, Greek-speaking been sent to Antioch by the Jerusalem It was the Roman emperor Octavian to Rome and Alexandria.21 The esti- inhabitants of Antioch’.24 church in order to establish a relation- who made the Macedonian city of mates of Antioch’s population size vary Bruce believes that some of these ship with the new believers (11:22-23). Philippi a Roman colony after his vic- between 100,000 people, set by mod- new Greek-speaking disciples of non- Simeon is a Jewish name that also tory over the army of Cassius and Bru- 31 ern historians, and 600,000, as some Jewish origin might have been God- appears in Acts 15:14 as the Jewish tus in 42 B.C. By the time Paul and ancient sources suggest.22 Antioch was fearers, i.e., Gentiles who had attended name of the apostle Peter, while the the Jewish synagogue and therefore nickname Niger is Latin and means 29 Cf. Fitzmyer, The Acts of the Apostles, 497. already had some knowledge of the black or dark-complexioned. Lucius 30 Cf. P.H. Towner, ‘Mission Practice and 21 Cf. T.C. Smith, ‘Antioch’, in Lutterworth Jewish faith.25 Other scholars hold that was a very common Latin name in the Theology under Construction (Acts 18-20)’, in Dictionary of the Bible, gen. ed. W.E.Mills Roman world.28 There is no evidence Witness to the Gospel: The Theology of Acts eds. (Cambridge: Lutterworth Press, 1994) 34-35 I.H. Marshall and D. Peterson (Grand Rapids: (esp. 34). 23 Cf. Smith, ‘Antioch’, 35. Eerdmans, 1998) 417-436 (esp. 422). 22 Cf. F.W. Norris, ‘Antioch of Syria’, in The 24 C.K. Barrett, The Acts of the Apostles, Vol. 31 Cf. T.C. Smith, ‘Philippi’, in Lutterworth Anchor Bible Dictionary, Vol. 1, gen. ed. D.N. 1 (Edinburgh: T&T Clark, 1994), 550-551. 26 E.g. Dunn, The Acts of the Apostles, 154. Dictionary of the Bible, gen. ed. W.E.Mills Freedman (New York: Doubleday, 1992) 265- 25 F.F. Bruce, The Book of the Acts (Grand 27 Jervell, Die Apostelgeschichte, 322. (Cambridge: Lutterworth Press, 1994) 683- 269 (esp. 265). Rapids: Eerdmans, 1989), 225. 28 Bruce, The Book of the Acts, 45. 684 (esp. 684). 338 Thorsten Prill Migration, Mission and the Multi-ethnic Church 339
Silas came to the city in 49 A.D. its wealthy woman to be engaged in it’.35 Luke does not mention her baptism as V Other Pauline Churches population was made up of Romans, By giving so much information about he does in the case of Lydia (16:15) and According to Luke, a similar ethnic, who had been encouraged to settle her and quoting her invitation to Paul the jailer (16:33), or her presence in cultural and social mix could be found there, and the Greek-speaking Thra- and Silas to stay in her house (16:15), Lydia’s home when Paul and Silas said in the churches that were set up by cians, descendents from the settlers Luke seems to suggest that she their farewells to the new believers Paul and Silas in Thessalonica, brought in by Philip II, king of Mace- became a leading figure in the Philip- (16:40). Neither is it clear if her procla- Beroea, and Corinth. In Acts 17:4 he donia. Although Latin was the official pian church. mation in 16:17 can be taken as a true informs us that the first Christian con- language in Philippi, it was Greek that The jailer’s social and national sta- confession of faith. While the title gregation in Thessalonica was com- dominated both business and everyday tus is in contrast to Lydia and is repre- “Most High God” (hypsistos theos) is posed of Jews, a great number of God- life.32 sentative of a completely different sub- also used in Acts 7:48 and in Luke’s fearing Gentiles and a considerable In Acts 16 we are told by Luke how group of Philippian society. As a prison Gospel (1:32, 35, 76; 6:35; 8:28; number of leading Macedonian women. the first church on the European conti- guard he was part of the Roman admin- 19:38), Luke stresses that Paul was In 17:12 he mentions that the new nent was founded by Paul and Silas, istration and probably a Roman him- annoyed with the girl’s behaviour Christian church in Beroea included a 36 and again Luke points to the social and self. In a city that was distinctly (16:18). Trebilco suggests that the larger group of Jews and some Greek ethnic diversity of the Christian Roman he typified Roman culture and apostle was angry with her because women and men. church. Thus, he describes in detail the society. As a jailer he was either an ‘[she] was proclaiming that the way of Finally, in chapter 18 Luke goes to conversions of a woman named Lydia active or a retired soldier of the Roman salvation was found in which ever god great length showing that the founda- 37 and her household (16:13-15), as well army. Thus, Luke emphasises that he the hearer considered to be ‘the high- tional members of the church in as those of a jailer and his family was quick to follow instructions from est god’.’38 On the other hand, Luke Corinth were of a diverse background (16:23-34). The name of Lydia, the first the magistrates (16:24), and deter- tells us that the girl’s deliverance from too. Thus, he mentions not only Aquila convert in Philippi, corresponds to the mined to commit suicide at the an evil spirit took place between and Priscilla, both Jewish refugees name of her home country.33 Lydia was prospect of allowing his prisoners to Lydia’s conversion and the jailer’s con- from Italy, who had been forced to an immigrant from Thyatira (16:14), a escape (16:27). These reactions reveal version. Stott argues that this allows leave Rome by an order of the Emperor city in Lydia which was part of the a Roman soldier’s sense of duty and the conclusion that she became a mem- Claudius (18:2), but also Titius Justus, Roman province of Asia Minor. Luke discipline. The same is true for his ber of the church too.39 a gentile God-fearer (18:7). As Titius also tells us that she was a ‘worshipper short and straightforward question: In sum, the core group of the church Justus is a Roman name it is quite pos- of God’ (16:14), i.e. a Gentile attracted ‘Sirs, must I do to be saved?’ which in Philippi is portrayed by Luke as a sible, as Barrett writes, that he was to the Jewish religion. Furthermore, he Luke mentions in verse 30, and the fact very diverse community. Luke stresses also a Roman citizen.40 The next person mentions that Lydia was ‘a dealer in that ‘he and his entire family were bap- that they had not only been brought up in the list is Crispus, a Jewish syna- purple cloth’ (16:14), indicating that tised without delay’ after their conver- in different cultures but also belonged gogue official who together with his she was a well-to-do woman. Conzel- sions (16:33). to different social classes. Whether or household became a believer (18:8). Whether the slave girl belonged to mann points out that Thyatira was not the slave girl was among the first The lists ends with ‘many Corinthians’ the founding members of the church in famous for its dyeing industry,34 and Christians in Philippi, Luke presents who ‘became believers and were bap- Philippi is debatable. On the one hand, Williams writes: ‘It was a luxury trade, the church as a multi-ethnic commu- tized’ (18:8), and with the promise that and Lydia must have been a relatively nity. many more will come to faith in city of Corinth (18:10). 35 Williams, Acts, 282. 36 Cf. D.L. Matson, Household Conversion 32 G.D. Fee, Philippians (Downers Grove: Narratives in Acts: Pattern and Interpretation VI Paul’s Multi-Ethnic InterVarsity Press, 1999), 26. (Sheffield: Sheffield Academic Press, 1996), 38 P.R. Trebilco, ‘Paul and Silas—‘Servants Mission Teams 33 Cf. Fitzmyer, The Acts of the Apostles, 585. 156. of the Most High God’ (Acts 16:16-18)’, Jour- Finally, it is noteworthy that Luke not 34 H. Conzelmann, Acts of the Apostles: A 37 Cf. B. Rapske, The Book of Acts in its First nal for the Study of the New Testament (1989) Commentary on the Acts of the Apostles, trans. J. Century Setting: Vol. 3: The Book of Acts and 36, 51-73 (esp. 62). Limburg, A.T. Kraabel and D.H. Juel (Philadel- Paul in Roman Custody (Grand Rapids: Eerd- 39 J.R.W. Stott, The Message of Acts (Leices- 40 Cf. C.K. Barrett, The Acts of the Apostles, phia: Fortress Press, 1987), 130. mans, 1994), 252-253. ter: Inter-Varsity Press, 2000), 265. Vol. 2 (Edinburgh: T&T Clark, 1998), 868. 340 Thorsten Prill Migration, Mission and the Multi-ethnic Church 341 only portrays the first Christian VII The Antioch Crisis and Jerusalem which was summoned in he mentions by name, i.e. Paul, Barn- churches as multi-cultural and multi- the Jerusalem Council order to discuss the issues of circumci- abas, Peter and James, are all Jewish ethnic communities, but that he also sion and incorporation into the believers in Christ. Moreover, Luke According to Luke, Paul and Barnabas’ depicts Paul’s missionary teams as church.44 It is not by chance that leaves no doubt that the speeches of multi-cultural mission in places like culturally and ethnically diverse. Luke Luke’s account of the Jerusalem meet- the apostles, which he summarises, Cyprus, Antioch in Pisidia, Iconium, informs us that on his first journey ing can be found in the middle of Acts.45 were addressed to Jewish Christians and Derbe was very successful (cf. Paul, originally from Tarsus, travelled (cf. 15:10, 12, 19). Consequently, the 13:4-14:21). Luke stresses that both For Luke the council is a central event together with Barnabas, ‘a Levite’ and conflict was not between gentile and Jews and Gentiles found faith in Christ in the history of the early church. In ‘a native of Cyprus’ (4:36). Jewish believers but between Jewish as a result of the missionaries’ work. verse 5 he tells us that in Jerusalem the After Paul and Barnabas’ split over demand of circumcision was repeated Christians only. Thus, he mentions Sergius Paulus, a Still, Luke makes very clear that the John Mark (15:36-39), Paul continued Roman proconsul, who became a by a group of believers of Pharisaic his work with Silas (15:40), a member background. Bauernfeind argues that dissatisfaction over the practice of wel- Christian in Cyprus (13:12), and writes coming gentile converts into the and prophet of the Jerusalem church that ‘a great number of both Jews and the demands for circumcision in verses (15:22, 32) and, like Paul, a Roman cit- 2 and 5 put the relationship between church by baptism without circumci- Greeks became believers’ in Iconium sion was potentially dangerous to the izen (16:37), before they were joined by (14:1). However, with the missionar- circumcised and uncircumcised believ- Timothy from Lystra, the son of a ers at risk.46 church’s unity and mission and that a ies’ successful evangelism among Gen- solution needed to be found. Luke lets Greek father and a Jewish-Christian However, Luke does not say any- tiles problems of membership and inte- his readers know that the mission mother (16:1). Luke goes on to tell us 42 thing about a split over the issue in the gration began to arise. among the Gentiles was not only God’s that on his third missionary journey church in Antioch. There was dissen- In Acts 15:1 Luke describes the will but also God’s mission. Thus, he Paul recruited the Italian couple sion caused by the visit of Christians intervention of a group of Christians quotes Peter who reminded the meet- Aquila and Priscilla, who went with who came to Antioch from Judea insist- from Judea, and all those actively him to Antioch and Ephesus (Acts ing that ‘in the early days God made a ing that male Christians had to be cir- involved in the debate were Jewish choice among you, that I should be the 18:1-28). In Ephesus Priscilla and cumcised in order to be saved. Luke Christians. The same is true for the one through whom the Gentiles would Aquila met Apollos, an Alexandrian underlines that a policy existed at Anti- meeting in Jerusalem. The participants hear the message of good news and Jew and evangelist who needed some och that non-Jewish believers were not become believers’ (15:7). Luke also further instruction in the ‘Way of God’ 43 required to keep the Jewish law. summarises the main point of Paul and (18:24-26). In 19:22 the author of Acts 44 Traditionally, scholars have argued that Thus, he mentions that both Paul and Barnabas’ speeches, i.e. that it was informs his readers that during his stay Barnabas ‘had no small dissension and in Galatians 2 the apostle Paul gives a per- sonal account of the Jerusalem Council of Acts God who had done all the signs and in Ephesus Paul also sent a helper debate’ with those Judeans (15:2). It is wonders through them among the Gen- named Erastus together with Timothy 15. This view has been challenged by other obvious that Luke identifies with Paul commentators who believe that Galatians 2 tiles (15:12). By quoting Peter’s state- to Macedonia. According to McRay and Barnabas’ position. He does not describes Paul’s famine relief visit of Acts 11. ments that gentile and Jewish believers this Erastus is identical with the mention the names of their opponents A third position equates Galatians 2 with Acts have been give the same Holy Spirit Roman city treasurer of Corinth men- but describes them only as ‘certain 18:22. An in-depth discussion on this subject (15:8), that there is ‘no distinction’ can be found in H. Zeigan, Aposteltreffen in tioned in Romans 16:23 and 2 Timothy individuals’ from Judea (15:1). Fur- between them (15:9), and that both 4:20.41 However, Luke does not give us Jerusalem: Eine forschungsgeschichtliche Studie thermore, he writes that the news of zu Galater 2,1-10 und den möglichen lukanischen ‘will be saved through the grace of the any further information about him. gentile converts ‘brought great joy’ to Parallelen (Leipzig: Evangelische Ver- Lord Jesus’ (15:11) Luke assures his the believers in Phoenicia and Samaria lagsanstalt, 2005). readers that all believers are equal in (15:4). 45 Cf. R. Deines, ‘Das Aposteldekret— Christ. Consequently, no one can In Acts 15:5-29 Luke gives a Halacha für Heidenchristen oder christliche demand from gentile Christians to obey detailed account of the Council of Rücksichtnahme auf jüdische Tabus?’ in Jew- the Jewish law and be circumcised.47 ish Identity in the Greco-Roman World, eds. J. Frey, D.R. Schwartz and S. Gripentrog (Lei- This is also the message of James’ 41 J. McRay, Paul: His Life and Teaching den: Brill, 2007) 323-395 (esp. 327). (Grand Rapids: Baker Academic, 2003), 167- 42 Cf. Marshall, The Acts of the Apostles, 242. 46 Bauernfeind, Kommentar und Studien zur 168. 43 Marshall, The Acts of the Apostles, 242. Apostelgeschichte, 187. 47 Cf. Marshall, The Acts of the Apostles, 250. 342 Thorsten Prill Migration, Mission and the Multi-ethnic Church 343 speech, which Luke summarises in Antiochene church (15:31), that Judas be sensitive to Jewish scruples but not various New Testament churches and verses 13 to 21. In this speech James and Silas had a peaceful send off after as an effort to absorb them into Jewish Paul’s missionary activities as they are stresses that gentile Christians are having encouraged and strengthened culture and tradition.50 For the early portrayed by Luke in the Book of Acts included in God’s people. Referring to the Antiochene Christians (15:32-33), church, to have common meals was an clearly contradict the view that the the Cornelius incident that Peter also and that Paul and Barnabas had no essential aspect of church life.51 If this early church had a strategy of planting referred to in his speech (15:7), James problems continuing with their min- table fellowship was going to survive, ethnic churches. On the contrary, they argues that on this occasion God istry in Antioch (15:35). In other gentile believers would have to respect provide us with guidelines or principles showed his favour to Gentiles and took words, Luke presents a harmonious the Jewish concerns about purity upon that can help us to develop strategies from them ‘a people for his name’ picture of the church after the which their cultural and national iden- for the integration of migrants into (15:14). He goes on to say that this is Jerusalem council. tity in a Diaspora situation depended. local indigenous churches. in line with Old Testament prophecy The council’s decision, as Luke por- Köstenberger and O’Brien comment on the council’s decision: which speaks of the restoration of the trays it, was clearly a compromise. All 1 The Congregation within a kingdom of Israel and the incorpora- the church leaders did was to ask gen- Without necessarily solving all Congregation tion of gentile nations (15:15-18). For tile Christians to observe certain Jew- future problems of relationships this reason, James concludes that Jew- ish food laws and to abstain from sex- between Jewish and gentile The example of the church in ish Christians should not burden gen- ual immorality.48 In other words, the Christians, this way of living by the Jerusalem shows that it might be nec- tile believers by asking them to add to church decided not to demand cultural gentile believers would make fel- essary for a minority ethno-cultural their new faith the whole Jewish law assimilation from gentile believers. It lowship with more conservative group within a local church to have not code. They are only to abstain from a made clear that they were not expected Jewish believers possible.52 only its own meetings but also its own ministers (cf. Acts 6:1-7). Where lan- few practices, which might cause to become Jewish. The church leader- In summary, the fact that Luke guage barriers make it difficult for an offence among Jewish Christians: ship realized that mandatory circumci- gives such an extensive report about ethno-cultural minority to take part Therefore I have reached the deci- sion would have been a stumbling the Jerusalem Council in Acts 15 and fully in the church life of the majority sion that we should not trouble block for gentile Christian integration that he mentions the council’s decision group a church needs to offer separate those Gentiles who are turning to into the church and would endanger again in Acts 16:4 and 21:25 demon- language meetings and select, if possi- God, but we should write to them to the unity of the whole church. How- strates his concern for church unity bly, ministers from the different groups abstain only from things polluted ever, gentile Christians were asked, as and racial equality within the church, to serve these groups. For a local by idols and from fornication and Willimon writes, ‘to observe the mini- as well as his aim to assure his Christ- church that has one or more groups of from whatever has been strangled mum requirements that had been set ian readership that a church composed immigrants this means that it might and from blood (15:19-20). for strangers wanting to enjoy fellow- of both Jews and Gentiles was not an 49 need to develop a congregation within a ship with conscientious Jews’. apostate or heretical group but stood in Luke makes great efforts to show congregation structure. In such a struc- The prohibition of eating non- continuity with Judaism.53 that this decision was the right one. ture immigrants have a worship ser- While verse 19 suggests that the deci- kosher food needs to be seen as a reminder for non-Jewish Christians to vice, house group or Bible study meet- sive voice lay with James, Luke points VIII Principles of Integration ing in their own language. However, out that James’ decision was supported this does not mean that they form a not only by the other leaders but also The results of the above analysis of 48 The four required abstentions mentioned separate church; they remain part of by the whole Jerusalem church. In in verse 19 to 20 have been the object of much the local church. As one local church verses 22 to 23 he writes that ‘the debate among biblical scholars. Some have 50 Cf. Fernando, The NIV Application Com- all its congregations accept one overall mentary: Acts, 419. apostles and the elders, with the con- argued that they must be regarded as being church leadership, make important moral, while others see them as being of a cer- 51 Fernando, The NIV Application Commen- sent of the whole church’ decided to decisions together, and share send some of their members together emonial nature. For an extensive discussion tary: Acts, 419. on this subject see Deines, ‘Das Apos- 52 A.J. Köstenberger, P.T. O’Brien, resources with each other. with Paul and Barnabas to Antioch to Salvation teldekret—Halacha für Heidenchristen oder to the Ends of the Earth: A Biblical Theology of deliver a letter with the council’s deci- christliche Rücksichtnahme auf jüdische Mission (Leicester: Apollos, 2001), 151. sion. Furthermore, he mentions that Tabus?’, 352-377. 53 Cf. Marshall, The Acts of the Apostles, p. 2 Unity the letter was received well by the 49 Willimon, Acts, 130. 22; Williams, Acts, 15-16. In the Book of Acts Luke also stresses 344 Thorsten Prill Migration, Mission and the Multi-ethnic Church 345 that Christian unity is more than an played in the mission of the first cen- who want to join a local church are not membership should foster and call ideal. Christian unity has to be lived in tury church (cf. Acts 8:4-5; 11:19-20; entitled to demand radical change. leaders from different ethnic and cul- the local church. It finds its expression 18:8). In other words, churches that They too have to respect the cultural tural backgrounds. Green writes about in common leadership, common ser- minister to Christian migrants today norms of the dominant group. What is multi-ethnic church leadership: vice, and, if possible, common worship, should not treat them not differently needed is, as Strong puts it, ‘an atti- Cross-cultural fellowship is not as well as the willingness to make con- from any other church members, i.e. tude of mutual submission, prioritizing easy. We naturally tend towards cessions (cf. Acts 6:2; 13:1, 15:19-20, they should not be discriminated mutual accountability and fellowship 56 our own kind. But to mix with those 18:24-28). Luke underlines that for against because of their legal status or over personal rights and freedoms’. from other nations, other cultural early church leaders like Paul the ethno-cultural background. Instead, backgrounds, should be a particu- founding of separate gentile churches they need to give them the opportunity 5 Mixed-leadership lar characteristic and glory of the was not an option, even though the to serve in the church and to use their 59 Luke stresses that New Testament Christian church. integration of Jewish and gentile Chris- God-given gifts. churches, like those in Antioch, tians was a difficult enterprise.54 Chris- The same applies to local churches Philippi, Thessalonica, Beroea, and tians, whatever their ethno-cultural involved with Christian migrants. Such 4 Non-Assimilation and Corinth were multi-ethnic communi- background, have a new identity. They churches need to identify spiritual ties (cf. Acts 11:19-20; 16:13-34; are united through their common faith Mutuality leaders from among them and call 17:4,12; 18:2, 7-10). It is significant in Christ. This principle of unity in Luke points out that at the Council of them into the overall leadership of the that the leadership of these churches Christ calls Christians to integrate Jerusalem the early church decided to church. Doing so demonstrates that reflected not only the diverse local Christian migrants into existing indige- have a non-assimilation policy, i.e. it the local church takes the spiritual sta- church membership but also the diver- nous churches. To establish com- was decided that to become Christian, tus of migrants seriously and validates sity of the whole body of Christ.57 The pletely separate, independent migrant non-Jews did not have to become Jew- the fact that they are brothers and sis- ish first (cf. Acts 15:19). The church fact that the role was not based on the ters in Christ. Further, it shows a will- churches would contradict the Christ- politics of ethnicity but upon the gift- ian doctrine of unity. knew that such an obligation would ingness to listen to them and to learn have been a stumbling block for its mis- ings of the Holy Spirit established a from them. protocol for unity which has relevance sion and the integration of non-Jewish 58 3 Equality believers. Burnett writes that ‘[in] today. It follows that it is mandatory for 6 Mixed-Ministry Teams Luke demonstrates that there is no rejecting circumcision for gentile con- multi-ethnic churches to select their Finally, Luke puts stress on the fact place for racial discrimination within verts the meeting also rejected cultural leaders on this basis and to avoid a that Paul’s missionary teams were cul- the Christian church. In Christ all conversion’.55 For a church involved mono-ethnic leadership. A church that turally and ethnically diverse, too. Peo- believers are spiritually equal, what- with migrants this means that it must has an ethno-cultural diversity in its ever their ethnic background (cf. Acts not expect them to abandon their lan- ple of different cultures and social rank 15:8-11). Such an understanding of guage and all their traditions and cus- worked together for the sake of the equality has implications for the treat- toms and adopt the dominant culture. gospel (cf. Acts 4:36; 16:1; 18:1-4). For 56 D.K. Strong, ‘The Jerusalem Council: ment of migrants. While forced In parallel, the Council of Jerusalem the New Testament church the God- Some Implications for Contextualization’, in given gifts and talents of people migrants, for example, are denied cer- made clear that while there was no Mission in Acts: Ancient Narrative in Contempo- assumed greater importance than their tain rights by society because of their need for non-Jewish believers to give rary Context eds. R.L. Gallagher and P. Hertig legal status, churches must not do the up their cultural heritage it required (Maryknoll: Orbis, 2004) 196-208 (esp. 206). socio-cultural background. In addition, same to Christian refugees and asylum them to respect certain Jewish cus- 57 N.E. Thomas, ‘The Church in Antioch: the cultural insights which they seekers if they are to replicate the toms (cf. Acts 15:20). It defined inte- Crossing Racial, Cultural, and Class Barriers’, brought to mission enabled the church in Mission in Acts: Ancient Narrative in Contem- early church. Luke reminds his readers gration as a mutual process. Migrants to be more effective in its outreach. of the important role that refugees porary Context eds. R.L. Gallagher and P. Her- tig (Maryknoll: Orbis, 2004), 144-156 (esp. 151). 55 D.G. Burnett, The Healing of the Nations: 58 Cf. C.H. Cosgrove, ‘Did Paul Value Eth- 59 M. Green, 30 Years that Changed the World: 54 Cf. E.J. Schnabel, Early Christian Mission, The Biblical Basis of the Mission of God nicity?’ Catholic Biblical Quarterly (2006) A Fresh Look at the Book of Acts (Leicester: Vol. 2 (Leicester: Apollos, 2004), 1370. (Carlisle: Paternoster Press, 1996), 172. 68(2), 268-290 (esp. 290). Inter-Varsity Press, 2002), 154. 346 Thorsten Prill ERT (2009) 33:4, 347-358
Thomas speaks of the ‘Antioch model dimension of Christian life. The status of every-member ministries’.60 A local of migrants should not reduce people Bevans and Bediako: church which wants to integrate Chris- to the passive receipt of service from tian migrants should replicate this other church members. Migrants need Reconsidering Text-Based Models model. an equal chance to serve side by side An important step to integrate with indigenous Christians in roles of of Contextual Theologising migrants into the local church is to mutual reciprocity. Where equal oppor- help them to find opportunities of ser- tunities exist their contribution vice according to their abilities and towards God’s mission can be recog- gifts. Serving others is an important nised by the whole church and in the Alan Thomson process their participation enables them to get to know other members of KEYWORDS: Translation model, coun- The primary problem this paper 60 Thomas, ‘The Church in Antioch: Crossing the church better and to form friend- tercultural model, radical discontinu- wants to address is the question of how Racial, Cultural, and Class Barriers’, 148. ships. ity, narrative, dialectic, practitioner, to understand these models. Bevans best practice. was writing to identify current prac- tices, and the level of interest his book engendered amply demonstrates he hit I Introduction a chord. Now, more than fifteen years after it first appeared, it is appropriate IN 1992 STEPHEN BEVANS published to look back and consider the ramifica- Models of Contextual Theology, a typol- tions of this publication. Over the ogy of contextual theologising that out- course of time Models of Contextual lined five methodologies: the transla- tion, anthropological, praxis, synthetic Theology has gained stature; it is now and transcendental models. A decade a text book for courses around the later Bevans published a revised and world and an integral element of mis- expanded edition that incorporated the sionary and missiological thinking and countercultural model. These models strategising. In short, it has entered are located across a continuum into received wisdom, becoming less bounded by two primary parameters: an account of contemporary practice text and context with each model being and more a normative theoretical considered paradigmatic: representa- framework providing the foundations tive of a number of approaches bearing for emerging approaches. similar characteristics. As Bevans fur- The following article addresses this ther notes, the six models can be transition considering the models not grouped into two categories: two text- as expressions of what is but as plat- based models and four context oriented forms for what will be. This necessar- models. ily involves consideration of how well
Alan Thomson, who is completing his PhD at Otago University in New Zealand, is interested in investigating the possibility of theologically describing the concept of culture. His research interests also include contextual theologising and the potential for dialogue between such theologies, with a particular emphasis upon possible points of contact between Africa and the West. He published ‘Learning from the African Experience: Bediako and Critical Contextualisation’ in ERT (2006) 30:1, 31-48. 348 Alan Thomson Bevans and Bediako 349
Bevans’ theoretical observations fitted showing that Bevans’ typological notably suggests with Pope John Paul that allows him to highlight the main the data he relied upon, but it involves analysis results in a theoretical and II, but emerges from a specific points. It is this summary that then this also as a means of critically prob- practical separation between the two response to contingent requirements. forms the skeletal foundation which ing his theoretical constructs. The real text-based models that overempha- As will be seen, this has important Bevans later uses to describe and question concerns the extent to which sises their differences and underplays implications for both mission theology therefore separate his models; hence it his models are useful in a normative their similarities. While it will be found and mission practice. becomes the ‘detail’ in his account of rather than descriptive role. that this is indeed the case, it will also There are two important caveats how these models differ from each Bevans’ work was wide ranging, be shown that this approach is exacer- over the following discussion. First, other. In terms of how he distinguishes drawing from numerous sources and bated by an unfortunate reductionism this is an exploratory analysis, a study between his models it is therefore this condensing a significant amount of in his summaries. The net effect of that aims to highlight another poten- summary section that is particularly material. Tackling this again is quite these influences is for the two models tially useful way to construe the under- important; it is a way of approaching beyond the scope of an article and to seem quite distinctive, as if sepa- lying data upon which Bevans relies. the project that has significant implica- therefore the parameters of considera- rated by irreducible differences, The length of this article necessarily tions for his overall conclusions. tion here are much narrower. The focus despite Bevan’s best efforts to amelio- constrains the amount of evidence that At one level this overall strategy is will be on his two-text based rate this consequence. In essence, the can be used in adducing this conclu- a very useful process, for it allows approaches—the Translation and general case is considerably more fluid sion, and therefore the evidence is par- Bevans to establish classifications that Countercultural models. Even within than he allows. adigmatic rather than exhaustive. The express commonalities between cer- this narrow focus there is a need for As a corrective this paper explores specific data highlighted is therefore to tain practitioners within a specific further refining, hence the ensuing will the possibility that the points of differ- be treated as representative rather model, and to highlight differences of concentrate on highlights—on estab- ence he notes actually signify, in many than comprehensive, though those method between pools (or models) of lishing a prima facie case that these cases, relative degrees of emphasis acquainted with Bevans work will be practitioners. But summaries are noto- models should be reconsidered if they rather than qualitative differences. able to extrapolate it beyond the par- riously reductive mechanisms, tending are to be used normatively. Further, when this observation is cou- ticular claims highlighted here. Sec- to depict fine gradations of emphasis in Propelling this investigation is the pled with a greater emphasis upon sim- ond, this article makes its central point aggregate terms, terms that can some- question of what might constitute best ilarities between the Translation and by focussing upon the translation times belie the underlying subtleties practice, of how contextual theologis- Countercultural models it becomes model, an approach that allows an ele- they are reporting. This is, as it were, ing could (at least theoretically) be clear that his two model structure can ment of in depth consideration not oth- a ‘necessary evil’, but its effects should done. Within this schema Bevans’ two be displaced by a quite different frame- erwise attainable. This unfortunately be mitigated by a comparatively high text-based models become very inter- work. truncates discussion of the countercul- degree of correlation between the esting dialogue partners, not just by This schema reflects the possibility tural model. At a later point it is hoped detail and the summary in terms of usefully pointing to key aspects that that beneath the two apparently dis- to publish a similar engagement from overall thrust. This aspect of his dis- need to be thought through but more tinct models there lurks a single, per- the countercultural perspective, for cussion therefore needs to be carefully importantly by the way they interact haps ideal, model of text-based cul- which Michael Goheens’ work on examined. with each other. This last point occu- tural engagement. When this model is Lesslie Newbigin provides an impor- In the translation model, for exam- pies a central role in the discussion applied to the evidence presented by tant resource. ple, Bevans summarises the transla- because Bevans describes them as dis- Bevans, it becomes clear that at least tion view of ‘context’ as ‘basically good tinct models. It is hoped that the fol- some practitioners operate by way of a and trustworthy.’1 Later he moderates lowing will show that while to some dialectical or negotiated process of cul- II An Initial Foray this description by noting that the extent they can be separated, describ- tural engagement, carefully weighing Bevans’ analysis of each model con- model ‘recognizes cultural ambiguity.’2 ing them in this way predominately the degree of affirmation and prophetic sists of two inter-related components. misses an important opportunity for critique required in each context. A The first, comprising the bulk of his defining a more sophisticated and tendency for adopting either a positive text, is a detailed discussion of the main 1 Stephen B. Bevans, Models of Contextual robust model for text-based theological or negative stance towards culture elements in each model built up on the Theology (rev.ed.) (Maryknoll, NY: Orbis engagements with different contexts. does not therefore stem from the appli- basis of supporting examples. The sec- Books. 2002), 44 The key to establishing this case is cation of a different model, as Bevans ond consists of a concluding summary 2 Bevans, Models, 44. 350 Alan Thomson Bevans and Bediako 351
Given this description it would be fair ology is best done… by an analysis of which can be gained by considering this.12 This strongly suggests the inter- to suppose that these practitioners culture and by respect for it.’7 This ele- another of the examples Bevans uses. esting scenario that the pope is con- understand cultural contexts to be ment of respect is more clearly articu- One of Bevans’ key examples of the currently operating with and comfort- ‘basically good’ but that there is some lated as the need to explicitly recog- translation model, Pope John Paul II, ably conversant with two distinctive recognition of ambiguity. Bevans pro- nise the requirement for the gospel ‘to usefully highlights the theoretical models. vides an expanded comment on this in be clothed in symbols which are mean- point under consideration. Using the But, we can note, the idea of switch- the body of his analysis: ‘The practi- ingful’ and that in fact ‘culture itself is work of Aylward Shorter, Bevans notes ing models is not the only possible tioner of the translation model is one not an evil’8 even though, as a human that the pope had been primarily con- explanation. It is perhaps simpler, and who can accept the good in all cultures product, it displays sinful propensities cerned with cultures influenced by more likely, to suppose that Pope John or contexts while still being committed that degrade it. western thinking, particularly those Paul II was not shifting models to the transforming and challenging These observations lead Bevans to that were then under the sway of com- between contexts but merely changing power of the gospel.’3 Here Bevans is argue the countercultural model’s cen- munist thought. Bevans comments his emphasis. Instead of a convoluted clearly distinguishing between grades tral emphasis is ‘respectful yet critical that this communist concern ‘would mechanism of model transition it is of emphasis, in this case presenting analysis and authentic gospel procla- explain a certain hesitation on the surely more plausible to suggest that both a primary and a secondary empha- mation in word and deed’.9 Once again pope’s part regarding the value of par- he was operating with a flexible model. sis. The primary emphasis centres this seems to indicate shades of ticular cultures’10 and that ‘for him, The evidence is in fact suggestive of a upon a positive evaluation of context, emphasis, with the countercultural while culture is important and central single context sensitive model of con- and it is this view that characterises model based on a dual cultural thrust to human existence, it is nevertheless textual engagement that adapts into a the model in Bevans’ final summary.4 in which one aspect (the negative something thoroughly ambiguous and primarily translation mode when con- By contrast the secondary thrust is an assessment) is considered a primary therefore something in need of purifi- fronting a virgin or newly opened terri- implied negative assessment; that focus while the other (the positive per- cation and redemption.’11 This is lan- tory of Christian influence and a coun- each context contains elements requir- spective) forms an important though guage decidedly reminiscent of the tercultural mode when faced with a ing prophetic engagement. distinctly secondary factor. Once central convictions guiding Bevans’ syncretistic, ‘old’ territory.13 Instead of Turning to the countercultural again, though this time in reverse order description of the countercultural each ‘mode’ reflecting a separate model, Bevans is even clearer in his to the translation model, this latter model. model, as argued by Bevans, it repre- descriptions. Practitioners are por- secondary feature is absent from his Bevans acknowledges this appar- sents the result of a process of dialec- trayed as focussing on the negative final summary. ently discordant note, and therefore tical engagement in which context con- aspects of context: ‘Context: radically This initial foray shows that both uses Pope John Paul II to demonstrate siderations are pragmatically bal- ambiguous and resistant to the models, when considered at the detail the existence of what may be called anced. gospel’.5 Within the body of his analy- rather than summary level, display modular transitions—examples of So far we have been primarily con- sis this apparently unambiguous state- closer affinities to each other in terms how, in this case, translation model- cerned with thinking this question ment of radical contextual ambiguity is of their attitudes towards culture than lists can at times seem very counter- through by way of Bevan’s analysis, moderated by a far more optimistic per- first appears. Furthermore the nature cultural in their approach. He argues considering thereby the implications of spective. So, on the one hand adher- of the similarity seems to suggest the that when the exigencies of individual certain discordant notes within his ents advocate the need to ‘express the possibility, or at least a prima facie contexts require it, practitioners strong critical function that the model case, for the existence of an underlying switch models. The pope, given the plays over against human context.’6 structural similarity. Having estab- change of situation when his attention 12 Bevans, Models, 50. But on the other hand, ‘Contextual the- lished this as a possibility there then shifts from Africa to the West, is pre- 13 This is a bold statement of the thesis with arises the question of how this should sented as an exemplary example of many important nuances simply assumed, be understood, some explanation of some of which are described later. Certain other factors, such as elements of the histori- 3 Bevans, Models, 43 cal development of missions, also play an 4 Refer particularly to the tables with which 10 Bevans, Models, 50, at which point Bevans important part in the distinction between the he concludes his book. 7 Bevans, Models, 119. provides n. 64, in which it is argued that the older and newer territories; however this dis- 5 Bevans, Models, 126. 8 Bevans, Models, 119. Pope is following the countercultural model. cussion ranges far beyond the parameters of 6 Bevans, Models, 119. 9 Bevans, Models, 119. 11 Bevans, Models, 50. our purpose here. 352 Alan Thomson Bevans and Bediako 353 framework. We are not limited to this for the need to recognise African pre- logical meanings must not be sacri- Certainly the existence of a single resource though; in a quite different Christian revelation—a divine prepa- ficed at the altar of comprehension… instance such as this is not sufficient in context another theologian has been ration in African religions. The gospel, the congregations should be taught the and of itself to disturb Bevans’ con- working through very similar issues; once uncloaked, is not foreign to the meaning of the term as originally tentions; it could perhaps operate as providing a very instructive analysis African mindset; instead it fulfils a meant.’16 In similar vein he concludes the exception proving the rule. Yet it for our purposes. divine preparation already present his 1974 Lausanne presentation by does seem to contribute to a wider pic- within African cultures. Bediako picking up on Donald McGavran’s ture, providing further evidence in sup- argues that this position minimises the observation that Christianity purges port of an alternative view; namely that III Kwame Bediako and ‘newness’ of the gospel in the context cultures. missionaries and missiologists operate African Theology of African tribal religions, thereby Returning to Bevans’ analysis for a in a context of negotiation consider- Kwame Bediako, a Ghanaian theolo- truncating the challenging or prophetic moment, it is instructive to pause here ably more nuanced than Bevans’ is gian, has, in the course of his analysis role the gospel plays over against tra- and note the effects of the preceding. able to suggest through his typology, of the African theological context, ditional African culture. Working from Bediako’s analysis and at least as it currently stands. A trans- helpfully considered aspects of the In the next section Bediako cites Kato’s own statements it is apparent lational or countercultural stance is question we are currently pursuing.14 Byang Kato as a champion of radical that Kato is a curious example for not necessarily reducible to the effects In his assessment African theological discontinuity, or what Bediako calls Bevans to call upon. Far from the gen- of a similarly labelled model but is discourse was being conducted within the Biblicist position. Notably Kato is erally affirmative stance towards cul- more likely, it is contended here, to an overly dichotomous framework that explicitly listed by Bevans as an exam- ture that Bevans’ summary suggests, emerge from a complex interaction tended to emphasise either of two pop- ple of the translation model. However Kato demonstrates a very strong sense that incorporates elements of both. ular postures. He argued that instead where Bevans’ analysis of the transla- of cultural ambiguity and suspicion. In Bevans does seem to ameliorate of pursuing either of these paths tion model is suggestive of an empha- fact it would appear that Kato ostensi- this critique somewhat by proposing African theologians would be better sis on cultural continuity, or at best bly undermines the conclusions that the models be understood as rela- served adopting a mediating, ‘third neutrality, Bediako presents Kato as Bevans reaches in his presentation of tively porous; that is, they are theoret- way’ position. stressing an assertive Biblicism that the translation model. ical constructs that shade into each At one extreme he located those highlights the distinctiveness of the Kato certainly does not advocate other. Yet this fuzzy demarcation can who argued for a radical continuity gospel message and the newness of the context as ‘basically good and trust- only be applied so far before the practi- biblical revelation to the African cul- between the gospel and culture, or worthy’, though he still maintains a cality of his modular approach begins tural environment. This approach ulti- what in Bevans’ terms amounts to an distinctively text-based translational to lose cogency. At what point do they mately leads Kato into an antithetical extreme translation model perspec- emphasis. In Bevans’ analysis such a shade into each other such that their stance regarding the gospel and cul- stance is difficult to describe; it com- tive. Bediako called these theologians separable identities are still main- ture relationship. bines core elements of both the Coun- ‘indigenisers’, with Bolaji Idowu pre- tained? It is time now to press the pos- In an important way even this coun- tercultural and Translation models. sented as an exemplar. Idowu’s posi- itive case for the existence of a mediat- tercultural expression of the transla- Further, Kato’s position is not articu- tion can be broadly characterised as an ing model that better explains the tion model is benign relative to the lated such that the modular transition argument against an essential foreign- examples Bevans refers to and the the- clear intentions Kato expresses argument applied to Pope John Paul II ness of the gospel and a contention for oretical framework he is seeking to through his other writings. He can rescue it; the elements are all recognising instead a foreignness portray. stemming from the Western imperial markedly constrains contextualiza- inherent in his overall posture. garb that cloaked the gospel when it tion, limiting it to the physical expres- arrived in Africa. He goes on to contend sions of the context; the gospel is not IV Bediako’s Mediating to interact with the underlying thought (ed.), Let The Earth Hear His Voice, Interna- forms of the context.15 For Kato ‘theo- ‘Third-Way’ tional Congress on World Evangelization. Lau- Bediako’s analysis of the ‘Biblicist’ 14 Kwame Bediako, ‘Understanding African sanne, Switzerland: official Reference Volume: Theology in the 20th century’, Themelios, Papers and Responses (Minneapolis: World and ‘Indigenisers’ positions presents a 20(1)(1994):16-17; idem, ‘The Roots of 15 Byang Kato, ‘The Gospel, Cultural Con- Wide Publications, 1975), 1217 picture that is very similar to Bevans’ African Theology’, IBMR, 13(2)(1989):61-62. text and Religious Syncretism’ in J.D. Douglas 16 Kato, ‘The Gospel’, 1217 ‘Translation’ and ‘Countercultural’ 354 Alan Thomson Bevans and Bediako 355 models. Given the significance of the Given this, it is suggested that Bedi- V The Core Components standing within the ambit of the trans- challenges which each view presents ako’s ‘third way’ presents itself as a Rethought lation model. to the contextual practitioner, Bediako plausible candidate for a mediating Several of the practitioners whom This section will briefly run through goes on to articulate the need for a model within Bevans’ typology. Bevans uses as examples of his trans- three central points. Turning first to third perspective that takes the middle Instead of the either/or structure to lation model engage their task with context, Bevans describes the counter- ground between the two options cham- which Bevans subscribes, this would such an understanding, Kwame Bedi- culturalist perspective as ‘radically pioned by Idowu and Kato. Bediako amount to a both/and approach, ako being a prime example.22 Bediako ambiguous and resistant to the gospel; explicitly describes this model as a though one that still maintains a con- comments, ‘Scripture is a story in unequal to scripture/tradition’20 We need Translation model, labelling its adher- stant tension between the two poles. which we participate. When under- 17 not dwell on this point here because it ents as ‘translators’. In his ensuing Within this framework Bevans is there- stood like this, Scripture becomes has been covered above within the discussion he suggests scholars such fore right to note that there are some recognised by us as the narrative that translation model analysis. Suffice it to as John Mbiti, Harry Sawyerr, and practitioners occupying the outlying explains who we are, and therefore as say that even in Bevans’ own analysis Kwesi Dickson as exemplars of this regions of the extremities, rigorously our narrative.’23 The full range of pos- this does not adequately convey the stream of thought, before noting that it maintaining these extreme postures sible perspectives on scripture that is his own preferred option for contex- for theological reasons. In short, this heart of the model, for there is some considerable nuancing of this bald may be upheld from within the confines tual understanding. approach allows for the separability of the translation model are therefore Bediako notes this approach is char- that Bevans discerns. But it also statement within the body of his book. The foregoing discussion shows that, considerably wider than Bevans inti- acterised by an understanding of reflects the essential commonality mates, and hence divergent views on ‘Christianity, as a religious faith’, and pointed out above. This commonality, far from a dichotomous presentation, it is more appropriate to depict the model scripture do not constitute the bound- as being ‘not intrinsically foreign to when expressed in terms of Bediako’s ary between models his schema would 18 as a ‘mode’ within a context sensitive Africa.’ Yet it is distinguishable from mediating process, quite explicitly otherwise tend to indicate. the Indigenisers’ position because it points to the possibility that all three of process of dialectical engagement that gives rise to a spectrum of pragmati- The final characteristic we can retains the centrality of the gospel, the ‘models’ outlined above actually examine is the understanding of Scrip- ‘having firmly taken on board the reflect differing manifestations of a cally determined responses. Admit- tedly the translation and countercul- ture/Tradition that practitioners oper- notion that the Christian faith is capa- single model. Within this framework ate with. For Bevans, the countercul- ble of “translation” into African terms Bevans’ modular typology becomes a tural ‘models’ as described by Bevans occupy opposite ends of this spectrum, tural model was characterised by its without injury to its essential con- description of the extremes within focus on Scripture/Tradition as ‘the tent’19 while concurrently upholding a but they are nonetheless found across which the model moves, with the trans- “clue” to the meaning of history; com- central plank of the Biblicists’ posi- the same continuum. lation and countercultural ‘models’ plete, even though human understanding tion. providing the outer limits of the range Regarding the second point, revela- of it is not; can be understood more com- of available possibilities. tion, the countercultural model is pletely through the understanding of So far attention has been focussed described by Bevans as upholding ‘nar- other cultures.’24 A dynamic historical on the broad thrust of Bevans’ argu- rative and story; the “fact” of Jesus 17 This does not necessarily make them 21 perspective is central to the premise ments, paying little attention to the Christ’. The obvious inference is that translation model adherents, at least accord- expressed here, as is an orientation to ing to Bevans’ definitions, though such self- supplementary components he pre- the translation model generally does definition does imply the acceptance of central sents in support of his contentions. not do this, and in fact, Bevans charac- tenets of a broadly conceived translation Explicit, though brief, consideration of terises this model as primarily proposi- approach. As will become evident, their self- these aspects, with an emphasis on the tional in nature. Unfortunately this 22 Bevans does not explicitly refer to him, labelling is based on characteristics that do countercultural model, will sharpen characterisation is neither empirically but helpfully points out that the participants in fulfil many of the core elements of Bevans’ nor theoretically supported, for there is the 1982 conference on sharing Jesus in the description, even if in ways not originally the analysis and lead to a statement of Two Thirds World hold to a translation model envisaged by him. the core conviction being expressed certainly room for a narrative under- understanding, of which one was Bediako. 18 Bediako, ‘Understanding African Theol- through this paper. 23 Kwame Bediako, ‘Scripture as the ogy’, 16. Hermeneutic of Culture and Tradition’, Journal 19 Bediako, ‘Understanding African Theol- 20 Bevans, Models, 143. of African Christian Thought, 4(1)(2001):5 ogy’, 16. 21 Bevans, Models 143. 24 Bevans, Models, 143. 356 Alan Thomson Bevans and Bediako 357 a centre of the gospel rather than a doc- tion, there was a need for the reduc- that operates through a translational between. This may perhaps be trinal core. Such alternative perspec- tionist dichotomising characterising mode derived from alternative roots. In described as a dialectical model of con- tives are not actually foreign to trans- entrenched positions to be opened up the West, Robert Webber has helpfully textual theologising. lation model practitioners, some of to a position of inherent tension, to a described an emergent evangelical The contours of this dialectical whom adhere to very similar princi- place where the otherwise polarising movement predicated upon similarly model can merely be hinted at here. It ples, Kwame Bediako being once again positions of continuity and discontinu- different foundations. Clearly the is certainly based upon a dialectical paradigmatic. ity could relate to each other through translation approach is now a much process of challenging relevance—and In all, the distance apparent creative interaction. It is at this point broader and richer model of contextual therefore it is the context that deter- between Bevans’ summary descrip- of tension that the respective positions theology than that envisaged by mines the particular emphasis given to tions of the translation and countercul- are able to most benefit from the valu- Bevans’ articulation of it. either a translational or countercul- tural models has less to do with quali- able insights offered by the alternate Second, this broader understanding tural approach. It encompasses a wide tative differences of separation than perspective. At particular times, and in of the translation model displays range of theological foundations. with methodological differentiation. specific places, one pole or the other greater affinities with the countercul- Hence the core characteristics of reve- When examined according to similari- will tend to be emphasised, however tural model than Bevans’ analysis sug- lation and scripture are not tools of dif- ties rather than differences, the practi- successful contextualization will only gests. Bediako’s formulation of it is ferentiation as such, as if the transla- tioners he identifies for each model tell occur when both continuity and discon- particularly instructive and leads to tion mode was solely related to propo- a quite different story. Rather than tinuity are acknowledged and allowed the central implication of this study. sitional thinking and the countercul- depicting apparently diametrically for. Bevans’ summaries describe two tural to narrative approaches. Instead opposed models, they seem to engage apparently very distinctive methodolo- the two modes are separated by a through a method of contextual gies of contextual theology by methodological necessity stemming engagement in which the specific char- VI A Dialectical Model focussing on the points of difference from the specific concerns of the cul- acteristics of each context determines There are a number of key observa- between them. This approach becomes tural context being encountered. There the particular polarity that is empha- tions emerging from this study. First, a self-fulfilling methodology, bolstered is certainly a link between content and sised. the translation model elaborated by by specific examples that serve to rein- method that must be acknowledged, For example, when confronted with Bevans in his summary is a highly force the defined distinctions. Impor- yet this is not usually, and nor should a deeply syncretised environment, homogenised and narrowly defined tantly however, it leads to a result that it be, a determining factor in deciding practitioners adopt a challenging or description. In effect the complex real- is inconsistent with the underlying the particular approach to be used. confrontational stance, whereas in ities of translating the gospel into var- analysis it is based on. ‘virgin’ territory the approach is apt to ious cultural environments have been Changing the approach from one be positive as they seek points of reduced to a model based on the focused on differences to one empha- VII Conclusion appropriate engagement. Contextual- assumptions of conservative ortho- sising both similarities and differences Bevans has provided an important izing theology is therefore not a doxy. The specific evangelical exam- results in a quite different conclusion, typology of contextual theologising process of either challenge or rele- ples Bevans uses serve only to rein- even when recourse is made solely to approaches. Through it he has been vancy. Rather, it is a process of dialec- force this. Bevans’ observations do the analysis and theologians Bevans able to articulate clearly some core tical engagement that weaves its way have some historical relevancy, cap- relies on. In most cases it was found aspects of the various approaches key between these twin influences. A key turing an important element of mid that the translation model could be practitioners are using, a strength indicator that this is a primary under- twentieth century missiology. How- intimately connected with the counter- achieved by highlighting the differ- lying process between the translation ever mission theology and practice has cultural model in a relationship highly ences between these practitioners. and countercultural models is the way evolved, moving well beyond the para- suggestive of an underlying commonal- Unfortunately it is at this very point each of Bevans’ examples, at least meters his models imply. ity. This finding indicates the possibil- that a significant problem emerges. those which we have examined here, Conservative orthodoxy is no longer ity of a core model of translational/ With particular reference to his text- have expressed elements of both the sole foundation upon which a trans- countercultural contextualization, one based discussion, his models were aspects in line with what would be lational engagement of contexts may related to Bevans’ two models in the found to be insufficiently nuanced to expected from a dialectical process. be based. Kwame Bediako stands as an same way Bediako’s ‘third way’ is act as more than nominal guides to For Bediako, in the African situa- exemplar of a Two-Thirds World model related to the polarities it mediates approaches currently in vogue. His 358 Alan Thomson ERT (2009) 33:4, 359-363 process tended to focus attention on implies, but for now it is sufficient to the more hard-line exponents of each note that such a model exists, and that Renewed Journey: A study of approach that then tended to radicalize analysis of it is likely to be of greater the views of most of those he included practical benefit than the overly sim- Philippians 3:10-11 alongside them. plifying approach of the two models It is suggested that a better Bevan’s advocates. approach would be to recognise these In closing, we can note the potential radical elements in a more practical for linkage to be made here with the John Lewis way that also identifies broad com- work of Paul Hiebert.25 His ‘critical monalities. The analysis of Bediako contextualization’ approach would KEY WORDS: Church, mission, power, to defy Christians’ grasp and provide highlighted this need by calling atten- seem to embody a basic framework for suffering. nothing of substance on which hang tion to the many complexities involved thinking through the dialectical our plans. The new wine skins will not in engaging different cultures with the approach being advocated above. hold the old wine. Therefore there gospel, suggesting in the process that Instead of the gospel being simply I The Context of Ministry must be a fashioning of a new aware- practitioners were often more complex identified with culture, or acting as a In recent decades the church found ness if the church is to be faithful to our and highly nuanced in their engage- rejection of it, he suggests a ‘critical’ confidence in its ability to understand Lord’s commission to preach the ment than Bevans’ findings suggested. process in which the particular culture society and connect emotionally with Gospel. Instead of seeking to know the Upon examination it was discovered being encountered is first carefully it. Christians around the world estab- world, God’s people are called upon to that the text-based models were not examined and assessed. He notes that lished a new and meaningful aware- know Jesus Christ with a new and primarily related through their differ- this is not a distant missionary analy- ness of their surrounding cultures for revived passion, so that, through ences but through their similarities. sis, but a lived indigenous experience the purpose of reaching out with revived fellowships of faith, the world The nature of the relationship was not, in which relevant aspects of the culture vibrant relevancy. But recently it has would come to know him. therefore, the dichotomous description are deconstructed in light of the become clear that this confidence no Indeed, the church is not an institu- Bevans provided, but was instead a gospel. This is a methodological clue longer exists. We are travelling on a tion to be fashioned according to its much more complex process of dialec- as to how the dialectical model may journey into a midnight of uncertainty ability to connect with its neighbour- tical interdependence. Instead of two both affirm aspects of culture and cri- and we do not know what the new hood but a living entity in movement unrelated polarities, the translation tique others, or, at a global level, how dawn will bring. The effect on the through history. Each local church is a and countercultural models were it may be more inclined towards a pos- church has been dramatic. Once self- complex and unique collection of rela- found to be descriptions of the extreme itive assessment of some cultures but proclaimed experts of the collective tionships, feelings, backgrounds, per- boundaries of a single broad spectrum a negative view of others. psyche, Christians in their multitudes ceptions, emotional capacities, of context engagement postures. Fur- have withdrawn to the blog, where, by wounded hearts, dreams and hopes. To ther inquiry will be necessary in order way of an avalanche of chats, they wait be sure, the church is the body of Christ to derive a more comprehensive under- 25 Paul G. Hiebert, ‘Critical Contextualiza- for a clear way forward. (Eph. 4:15-16), each congregation or standing of the dialectical model this tion’, IBMR, 11(3)(1987):104-112. It is unlikely, however, that the type branch having its own distinct person- of clarity sought will ever emerge. The ality. The biblical passage for our con- world will continue to roll forward in sideration is a passionate cry of the ever new ways and these will continue heart that exhorts these distinct ‘per-
Dr John Lewis, who holds degrees in music, education and theology, teaches at Prescott College, South Australia. He has taught at various tertiary institutions over a number of years and continues to be involved in church ministry, both in Australia and overseas. His doctorate from the University of New England, Karl Barth in North America: The Influence of Karl Barth in the Making of a New North American Evangelicalism (Wipf and Stock, 2009), deals with the use of biography to unlock the key into a theologian’s writings. 360 John Lewis Renewed Journey: A Study of Philippians 3:10-11 361 sonalities’ to a full embrace of Christ in would never be tolerated in the work- Christ and our longing to mature in lowships, walk away. For these pas- the fullness of his being. Indeed, in this place or broader society. Sadly, they do embodying that life. Indeed, Christians tors ministry has become a way with- part of Paul’s letter, all knowledge, so in contrast to a willingness to must constantly turn to the hope that out life, the painful passing of time in other than the knowledge of Christ, is mature in Christ through trial and per- Christ offers to his workers and trust in some vain effort to guide the ways of an cast aside as ‘unspeakable filth’.1 To severance as they face difficult issues his ability to bring renewing strength organisation greedy for self-fulfilment, know him is the goal to which we are regarding self, others and the com- from the storehouse of his resurrection and on the take for grandeur. But often called to set the course of our collec- plexity of relationships. In contrast to power. It is only Christ who can bring they cannot be helped. Unable to get tive lives.2 Paul’s passionate vision in Philippians new life as he quickens and stimulates what they want, their corporate anger 3:10-11, they seek to receive Christ’s the whole moral and spiritual being.3 increases and they cease to have pur- power, but they will not suffer with Christ must be the basis of our min- pose. After pursuing—with their own II Overcoming the Problem him. It amounts to a devotion to a frag- istries, our starting point and vision, strange fervour—a multitude of cul de At its most engaging Christianity is mented Christ who is not found in the and our hope during those inevitable sacs, they eventually destroy their pur- faith in the Word of God, encountered gospels. The impact on the churches days of distress, when our roaring pose for being. by a faithful and passionate people of has often been devastating. flames of faith seem to struggle as tiny The only hope for such churches, of the Spirit who seek revival in our time. embers. which there are many, and their pas- However, the consumerism of our Those who are despondent and tors, is a reformation that draws one western society, impacting unnoticed III Starting again with the overcome by a sense of hopelessness back to the Word, and a revival of the upon many compliant Christian com- Power of his Resurrection must at least pause and reflect on the heart that seeks for new life. They munities, has often left Christians with promises of the Word. There we find must forsake and repent and seek for Many churches are emerging out of a a minimalist vision high on ambition, the assurance that those small embers Jesus and fullness of life in him. It is an season of endless strategies, confer- but low on faithful discipleship. With of faith, reminders of a once great fire, incarnational vision, a life lived in love ences, seminars and proposals with a fragmentary notions of the Reforma- now shy and fading, will flame again with Jesus Christ, as his life giving collection of dreams and expectations tion and revivals of the past, many with holy love. Indeed, as we immerse power nurtures our obedience and that have never been realised, with Christians, possessed with a deter- ourselves in the Word and meet with faithfulness. It is the longing that the mined individualism, and fully aware of hopes that have never been fulfilled, the Lord of Life by way the illumination narrative of our lives submit to the their many needs to be met, can some- and with visions that are buried under of his faithful Spirit, we do in fact find grand narrative of Christ. It is a way times portray more of an image of holy the weight of too many failures. For a new expectation and reality of min- characterised by the life of the Lord, as greed than humble and prayerful obe- some, and no doubt too many, the bur- istry. From it we will begin to reach our it is revealed to us in the gospels, with dience to Christ. den of church growth has taken them world with something greater than its highs and lows, triumphs and dis- Indeed too many Christians today, on a downward spiral, from passionate social studies. We will touch them with appointments, blessings and strug- entrenched in prevailing societal feelings that they were going to bless our hearts; lives circumcised by repen- gles. thought patterns and attitudes, and many, to feelings of despair that this tance and aflame with faith and love. It is a life that weeps at Gethse- unwilling to forsake it all for Christ vision would not be realised, and then, Large numbers of Christians have mane, longs to embrace Jerusalem, is through a total circumcision of the finally, no feelings at all. The way to developed expectations of church life distressed and troubled by desertion heart and a consecration of life, take on avoid this numbing end is to go back to that are totally unrealistic. Instead of and loneliness, and is affirmed and the unfortunate existence of being the beginning and start on a different being guided by the gospel, they have blessed. It is a life that heals the hurt- saints on the take. Often lacking forti- footing. turned to the thought patterns of their ing, proclaims the truth, confronts the tude and perseverance they deal with The passage under consideration surrounding culture with all its false wrong, and seeks to be in the Father’s challenges and conflicts in ways that possesses a distinct Christology. It is assertions and promises of success will.4 It is a life that longs for prayer an outlook on life, a world-view, in and fulfilment. Many pastors, unable to and yearns for holiness. It is a scene of which Christ stands at the centre of sustain the ferocious greed that has many images, numerous thoughts, and Christian life and fellowship. We are 1 G. Hawthorne, Word Biblical Commentary: come to define so many of these fel- Philippians (Vol 43), (Texas: Word Books, called to know Christ, and live in him. 1983), 129. The Christian’s life must be possessed 4 Luke 22:44; Matt 23:37; Mk 1:11, 14:32-42; 2 Hawthorne, Philippians, 143. of a vision characterised by the life of 3 Hawthorne, Philippians, 144. Jn 17:20-26. 362 John Lewis Renewed Journey: A Study of Philippians 3:10-11 363 many feelings. It is an unpredictable the passing of the divine journey. For Jesus took to the empty tomb was made Barth affirmed that by the working of narrative as diverse as the people who the people of God it is a journey of com- up of many shades and colours, highs the Holy Spirit faith can be called ‘the seek it. plexity and contradictions that can and lows, rejoicing and sadness, excru- living and active reception of God’s But there is one common factor, a never be completely defined or fully ciating pain and hopeful praise. We work in Christ.’ But this reception single thread that unifies the whole. It reconciled, but that continually moves should expect no less of ourselves; we must bear its fruit in our lives. There is a way that seeks constant intersec- forward from Sabbath to Sabbath with who seek to follow after him. must be, according the work of that tion with the life of Christ. Ultimately, the promise of a sweet resolution into Paul longs to share in the sufferings same Spirit, ‘a second and related act it is the way of the cross that leads to the fulfilment of existence, the end of of Christ. His purpose is not to seek of self-giving in confirmation of what the glory of resurrection life. It is a our labour and the celebration of our suffering for its own sake, but to know has been received in faith. This act of Divine narrative that must charac- final Sabbath rest. Therefore, as we and experience the Christ who, out of self giving is Christian love.’6 terise the narrative of our lives and be discard our shallow aspirations and the massive storehouse of his love, played over time and time again. Our monitors of accomplishment, and lived in full obedience to the Father and reassurances cannot be in our search embrace the way of Christ, we will find who gave totally of himself for the sake V Conclusion forever increasing successes, less still ourselves on a different footing, of all humanity. Paul wants to know This passage under consideration here in our bitterness that we are not enjoy- inspired by true purpose and hope. what it is to love that much. Indeed, it is a call from the heart. It is a passion- ing nobler days, but in our willingness is likely that Paul was fully aware that ate plea for fullness of life in Jesus to embrace the life of Christ at every his mission would lead to his death. Yet Christ. The church today must finally juncture. We must shun what Karl IV Suffering with Him as he reconciled himself to this expres- rid itself of the many societal snares Barth referred to as the sin of medioc- We never know what the next day sion of love he had full confidence that that entrap her and seek fullness of life rity5 by going on in our mission of brings, but whether we find ourselves his Lord would deliver him into the in Christ by way of a renewal of the ascent to fullness in Christ with a res- alone at Gethsemane, or preaching to hands of a glorious resurrection from Spirit that leads to repentance, sub- olute spirit. We must see our ministries thousands, in the middle of a conspir- the dead. mission, faith and hope in the One who through to the end with undiminished acy to undo us, or giving hope to the We would be right to interpret this bids us to join with him. We propose hope, which is the glory and strength of hopeless, we must find our life in Jesus as the fusion of Paul’s faith in Christ here a courageous letting go of our our faith. Christ, whose life and way is blessed and love for him. Ascent to the truth of securities to trust in the only one who The Word directs us to see our lives and loved of the Father and empowered Jesus Christ must lead to a submission can truly hold us securely and who in the context of our journey completed by the Spirit. In Christian life suffering of our beings. Geoffrey Bromiley longs to touch the world through open and fulfilled. Only then, crowned in vic- never amounts to defeat but always superbly summarised Barth’s consid- hearts. tory, will the full fabric of our journey offers the possibility to join with Christ eration of the relationship between come to light. We are not automated and experience a kind of depth of faith and love. According to Bromiley, 6 Bromiley, Karl Barth, 214. entities designed to find purpose in the understanding that can never be rules of reasoned logic. We are more attained by any other means. like waves that roll upon the shore; a As we meet with Christ on his cross myriad of shades and sounds moving we discover his love and find a new forward, through an unavoidable sub- light that guides us forward. With the mission to a divinely ordained passing Israelites of the Exodus, we discover in of time, toward a state of peaceful our desert experiences God’s grace of bliss. guidance, provision, and covenant There is no escape from this sover- love. Indeed, through our submission eign chronology. All must capitulate to to the Lord’s embrace even painful screams from the depths of our being can be transformed into new journeys 5 G. Bromiley, Introduction to the Theology of of hope in the wilderness, where we Karl Barth (Edinburgh: T andT Clark, 1979), might build our sanctuaries and wor- 205. ship our Redeemer. The path that ERT (2009) 33:4, 364-380 Books Reviewed Book Reviews
ERT (2009) 33:4, 365-366 inherited evangelical traditions (spiritual Reviewed by David Parker Reviewed by Raymond J. Laird diversity and charismatic practice) in the Matthew Guest David Burnett Evangelical Identity and light of pressures to be more open and Evangelical Identity and Contemporary The Spirit of Hinduism: A Christian Per- Contemporary Culture: A finds that there is ‘evidence of a signifi- Culture: A congregational study in inno- spective on Hindu Life and Thought congregational study in cant accommodation to secular modernity vation innovation in attitudinal trends amongst parish- Reviewed by Richard V. Pierard ioners’ while at the same time, the ‘public Reviewed by David Bradnick Matthew Guest John Wolffe voice’ of the church urges ‘Christians to Allan Coppedge Studies in Evangelical History and The Expansion of Evangelicalism: The be set apart from the world and resist the The God Who Is Triune: Revisioning the Thought Age of Wilberforce, More, Chalmers and temptations of modern life.’ That is, the Christian Doctrine of God Milton Keynes: Paternoster, 2007 official direction ‘endorses the “culture” Moody ISBN 978-1-84227-440-8 Reviewed by Dr Bruce Dipple war’ but ‘views on the ground suggest a Pb, pp 263, bibliog., index Richard Burgess Reviewed by Bryan A Johnson mingling of perspectives’ so that bound- Nigeria’s Christian Revolution: The Civil Harold D Hunter and Cecil Robeck, Jnr. Reviewed by David Parker, Editor, aries between the church and its sur- Evangelical Review of Theology rounding culture ‘have clearly become War Revival and Its Pentecostal Prog- (Editors) more permeable.’ eny (1967-2006) The Suffering Body: Responding to the Matthew Guest (Durham University) has The author’s main interest is to under- Reviewed by Jacob D. Dodson Persecution of Christians tackled the important issue of how evan- stand the sociological factors involved in Michael Welker (Editor) gelicals respond to their cultural context Reviewed by J. Daniel Salinas this kind of a situation using this ‘com- The Work of the Spirit: Pneumatology in this study of the well known English Al Tizon plex and fascinating church with a rich and Pentecostalism Anglican church, St Michael-le-Belfry, history’ as a case study, but giving suffi- Transformation after Lausanne: Radical York which was once led by the influen- cient material from elsewhere to indicate Reviewed by Carlos Bovell Evangelical Mission in Global-Local tial charismatic, David Watson. He uses a A. T. B. McGowan that it is broad issue for evangelicalism in Perspective sociological approach, and employs an general. This is a commendable project The Divine Spiration of Scripture: Chal- ethnographic method as a participating revealing the heart of the church includ- lenging Evangelical Perspectives Reviewed by James Nkansah-Obrem- observer with further information sup- ing both its positive and negative features Reviewed by Patrick Mitchel pong plied by formal interviews, questionnaires first was undertaken around the year Stephen Holmes and Russell Rook Nigel Oakley and surveys, backed up by extensive ref- 2000 and revisited later prior to publica- (Editors) Engaging Politics: The tensions of erence to local documentary sources. tion in the Paternoster ‘Studies in What are we waiting for? Christian Hope Christian Political Involvement Much of the sociological theory is set out Evangelical History and Thought’ series. and Contemporary Culture in the opening chapter but there is further The author is generally supportive of the discussion throughout the book. The sec- church’s success as it has ‘negotiated the ond and third chapters provide historical challenges of contemporary western cul- background on the evangelical movement ture, while maintaining a strong sense of in Britain (with reference also to the Christian community.’ Indeed, it seems to American scene) and the history of the be characteristic of evangelicalism (in church itself. The next section deals with contrast with many other traditions with- particular aspects of the church, includ- in the church) to engage positively with ing its beliefs, charismatic character and culture for the sake of mission and to be ministry groups, especially the innovative ecclesiologically innovative in the ‘Visions’ activity and small groups (chap- process. ters 4-7). In this material, the author Many observers would agree that it is a examines how the church has handled its matter of fact that evangelicals are now 366 Book Reviews Book Reviews 367 involved in ‘harnessing cultural affinities’ perceived. Overall, a trinitarian approach tions within the Godhead. There will may have been further enhanced by instead of ‘drawing battle lines’ as they will unveil a more robust picture of God’s always remain a mystery to the trinity. dialoging with theologians such as might have done once (or at least, character and salvific action. According to Coppedge the personal Herbert Mühlen, David Coffey, and Killian allegedly so according to the popular Allen Coppedge (Professor of Theology at structure of God reveals a nature of holi- McDonnell. stereotypes). So a detailed understanding Asbury Theological Seminary) begins his ness and love, and all other attributes of Coppedge acknowledges his appeal to of this process and the presentation of book by examining scripture, thus sub- God flow from this essence. This corrects Christology in order to do theology; how- some sociological explanations of it is stantiating trinitarian doctrine as divine traditional Western theology that priori- ever, it is questionable if his approach is likely to be valuable, wherever the reader revelation. Although the New Testament tizes the absolute attributes of God (ase- overly Christological in the sense that it may be, whether in England or elsewhere. does not set forth a robust doctrine of the ity, spirituality, infinity, and immutabili- subordinates the Spirit. Even Christology However, this particular work is heavily trinity, its foundations are discernable. ty). Moreover, this avoids overemphasiz- cannot be understood apart from pneuma- sociological and quite detailed and com- Consequently, this provides a clearer ing Greek philosophy, which was influen- tology, particular in light of recent devel- prehensive in its treatment; as such it understanding of God’s trinitarian action tial in developing the absolute attributes, opments in Spirit-Christology. needs to be supplemented by equally within the Old Testament. Coppedge and places biblical revelation in its right- Consistently the author mentions thorough-going material of a theological asserts that revelation is progressive, ful place. For Coppedge personhood must Ireneaus’ metaphor of the Son and the and spiritual kind to give a fully satisfy- hence the order in which God is revealed encompass ‘animate life, consciousness of Spirit as the two hands of God, and more ing understanding of the dynamics of does not determine the manner in which reality, self-consciousness of one’s own attention to this metaphor may bring evangelicalism in contemporary society. God exists. identity, and self-transcendence’ (p. 174). more trinitarian balance to his theology. Further historical information would help Next Coppedge analyzes the development Only after God’s personal attributes are Coppedge admits that this book is a new to put this current trend in better per- of trinitarian thought within the early understood can one fully and properly project, and substantially more work spective because earlier evangelicals who Church, demonstrating that a proper bal- appreciate the moral, relative, and must be done in this area. Regardless, his are used as a benchmark in this study ance between tritheism and strict absolute attributes of God. aim to explore the benefits of such a trini- were surely not unaffected by their cul- monotheism needed to be maintained. He Finally, Coppedege demonstrates that a tarian approach merits attention from tural context in the way that this work describes theological problems within trinitarian theology enhances how the anyone engaged in contemporary trinitari- might be taken to imply. heretical doctrines and provides a sum- work of the economic trinity is perceived. an thought. mary of how orthodox trinitarianism He focuses upon the act of creation, the developed. Coppedge observes that the nature of creation, God’s providence, and ERT (2009) 33:4, 366-367 West tended to focus upon the unity of human freedom, explaining how all three ERT (2009) 33:4, 367-369 God, while the East typically began with persons of the trinity are active in each of The God Who Is Triune: the multiplicity within the Godhead. Both these dynamics. Additionally, the author Nigeria’s Christian Revolution: Revisioning the Christian approaches are present within the con- describes how a triune approach can cor- The Civil War Revival and Its Doctrine of God temporary Church, yet the author is par- rect what he sees as shortcomings of tra- Pentecostal Progeny (1967-2006) Allan Coppedge tial to the latter. ditional, process, and open theology. Richard Burgess Downers Grove, IL, IVP Academic, The book then goes on to address the Overall, Coppedge presents a convincing Regnum Studies in Mission series 2007 economic and the ontological trinity, case for beginning theology with the tri- Carlisle: Paternoster, 2008 ISBN: 978-0-8308-2596-7 agreeing with Rahner’s axiom that the une nature of God. One would be hard- ISBN: 978-1-870345-63-7 Pb., pp345, Indexes economic and the ontological trinity must pressed to determine downfalls with this Pb., pp347, bibliog., Index. Reviewed by David Bradnick, Regent be congruent. Not every aspect of God approach. His book is strengthened by Reviewed by Dr Bruce Dipple, Sydney University School of Divinity, Virginia can be known, but God’s operation in the incorporating and appealing to a wide Missionary and Bible College, NSW, Beach, VA, USA. world will not contradict his ontological spectrum of Christianity, including Australia. structure. Therefore, God’s salvific work Wesleyan, Orthodox, Reformed, and The God Who Is Triune maintains that the- possesses a trinitarian framework. Each Charsimatic traditions. He appropriately This book effectively brings together the ology must begin all explorations with the person of God may lead different divine demonstrates that this is a theological author’s personal experience in Nigeria doctrine of the Trinity. Since God’s nature acts, but all are always involved. No per- project with ecumenical implications. and the results of meticulous research to is triune, this is an appropriate and logi- son acts independently. While analogies However, it is concerning that little atten- provide an account of one of the signifi- cal starting point, thus enhancing how are helpful for understanding this dynam- tion is given to contemporary Roman cant spiritual movements of the twentieth God and God’s work within the world is ic, none will completely exhaust the rela- Catholic trinitarian thought. His project century. The book moves beyond mere 368 Book Reviews Book Reviews 369 description, however, and seeks to churches were contextualized to the local the process it opens up issues relating to James D. G. Dunn suggests that experi- analyse and understand the movement by situation at the conclusion of the Civil church planting, contextualisation, ence of the Holy Spirit, which in NT the- drawing on insights from the disciplines War. At the same time as being so locally church growth, leadership development ology was connected with, though not of anthropology, sociology, psychology oriented, they were also part of a global and the impact of training outside the absorbed by the person of Christ, had a and religious studies. movement with their emphasis on the local context. Its readership must not be large impact on the historical growth and The opening chapter provides essential ‘freedom of the Spirit’. This global ele- limited to those from a Pentecostal back- development of Christianity. Systematic and clear definitions of the key terms and ment was the basis of a growing contact ground, for it deals with issues of rele- theologian Bernd Oberdorfer proposes groupings referred to in the book, includ- with USA Pentecostalism, particularly in vance to anyone concerned for the shar- that personal and ‘field of power’ models ing the term ‘neo-pentecostalism’ that is the area of formal training opportunities. ing of the gospel cross-culturally. for understanding the Spirit are comple- used to describe the churches emerging The writings of T. L. Osborne were also mentary since the Spirit serves as the from the movement being studied. A valu- influential in this stage of the churches’ realizing person of the community of the able chapter follows which sketches the development. In analyzing the growth of ERT (2009) 33:4, 369-370 Father and Son and as the field of power scene in Nigeria prior to the 1967 Civil the neo-pentecostal churches, Burgess revealing the Trinitarian persons in the War that brought the Igbo people into identifies amongst other elements, the The Work of the Spirit: world. conflict with the Nigerian Central impact of regular and practical Bible Pneumatology and Regarding the theology of religions, Veli- Government. It is the spiritual revival teaching, the place of music, similarities Pentecostalism Matti Karkkainen concludes that the tri- amongst these Igbo people that the book in worship style to traditional Igbo shrine Edited by Michael Welker une understanding of God is a necessary then seeks to understand. worship, and the importance of the com- Grand Rapids/Cambridge: and valuable component of interfaith dia- The third chapter is central to the whole munal aspect of the church and its role as Eerdmans, 2006 logue. Lyle Dabney investigates the role book and provides a detailed account of a surrogate extended family. ISBN 978-0-8028-0387-0 of the Spirit as enabling humanity to par- the commencement and growth of the Burgess discusses three distinguishing Pb., pp236 ticipate in God’s creative Word and Igbo revival during and immediately fol- features of the Civil War Revival that, in Reviewed by Jacob D. Dodson, Regent actions in the world. Kathryn Tanner lowing the Civil War. The key role of turn, became characteristics of the neo- University School of Divinity addresses the concept of the Spirit as Scripture Union is analysed, particularly pentecostal churches—(1) an emphasis working gradually over time in religious with regard to the instruction they gave on the reading and teaching of the Bible In response to the significant variety of institutions and traditions as opposed to to young Igbo Christians concerning the as the Word of God, (2) an openness to methodological approaches and theologi- merely in immediate actions on the indi- importance of reading and teaching the the working of the Spirit that allowed the cal assessments of pneumatology and vidual level. Bible. The constant study of the Bible by development of culturally relevant expres- Pentecostalism, The Work of the Spirit The second section of the work focuses the Igbo Christians during the war provid- sions of worship and service, and (3) an presents an ecumenical, international, specifically on theological, historical, and ed them with a practical framework for orientation to mission. Typical of the very and multidisciplinary collaboration sociological trends in the Pentecostal tra- the ethical and moral aspects of life, as balanced approach of the book, he also between scholars who believe in the dition. Pentecostal theologian Frank well as the spiritual aspect. In the midst notes three weaknesses that have devel- importance of academic study of the Macchia offers an ecumenically informed of the pain and confusion of war, the oped in the neo-pentecostal churches— Spirit. It is not common to find a single- assessment of the Pentecostal doctrine of gathered converts provided a caring com- (1) much of the church growth is by volume resource that enjoys such a pres- Spirit baptism, which he interprets as a munity and a strong sense of identity, a transfer and not by conversion, (2) there tigious and diverse group of contributors manifestation of the pneumatological and fact that the author takes time to explore. is no substantial improvement in the level esteemed for their work with pneumatol- eschatological dimensions of the redemp- The revival was very much an unstruc- of morality in the churches, and (3) evan- ogy and Pentecostalism in their respec- tive work of Christ. The early growth of tured movement, so a separate chapter is gelism has become a set of activities with tive disciplines. Despite the wide variety the Pentecostal movement is explored by provided to outline the emergence of the little impact outside of the church com- of approaches of the contributors, there is Grant Wacker, who suggests that its suc- neo-pentecostal churches during and fol- munity. a strong coherence between the chapters cess was achieved in part by charismatic lowing the period of war. The author In some ways this book is overloaded of the book, which often make reference leaders who balanced an ‘otherworldly’ carefully considers the sociological and with detail, as is often the case with the to one another in the footnotes. mystical piety with a ‘this-worldly’ prag- religious factors that influenced the initia- adaptation of a PhD thesis. Yet, at the The contributors of the first section of the matic approach to organizational policy tion and development of these churches. same time, it is the detail that brings life book explore the doctrine of the Holy and responsibility. Margaret Poloma iden- In a stimulating chapter, Burgess demon- and relevance to the book. It recounts a Spirit in biblical, historical, interfaith, and tifies the tension within contemporary strates the way the neo-pentecostal story that needs to be understood, and in creational frameworks. Biblical scholar Pentecostal denominations between main- 370 Book Reviews Book Reviews 371 taining the revivalist mindset of their ogy and Pentecostalism. Primarily, the respect of any questioning of this word. Holy Spirit, ultimately came to recognize founders and de-emphasizing certain book will interest readers pursuing Indeed, one might reasonably expect that there are sixty-six books that God aspects of their historical tradition in advanced theological studies or serving something of a firestorm directed against caused to be written in this way over a order to receive acceptance from other as professors of theology or religious any challenge to its continued usage.” long period of time.’ Yet, to be sure, ‘[i]n Christian groups. studies. The work could easily be used in And a firestorm indeed is what he should order to avoid misunderstanding…it is The third section of the volume is per- seminary or doctoral-level courses. The fully expect, for in successive discus- better to reside the authority in God haps the most innovative due to its inter- volume does not claim to be exhaustive sions, McGowan challenges, among other rather than in the Scriptures themselves.’ disciplinary engagement of current trends but succeeds in providing insight into things, the locus of scripture, the vocabu- McGowan suggests, too, that the terms in science, philosophy, and theology. The many of the important issues falling lary of scripture, the doctrine of scripture, ‘illumination’, ‘perspicuity’, and ‘inerran- first contributor to this section, John under the scope of its broad title. and the use of scripture in evangelical cy’ be replaced with ‘recognition’, ‘com- Polkinghorne, considers the work of the churches. prehension’, and ‘infallibility’ respective- Spirit in view of evolutionary and cosmo- McGowan begins by observing that while ly, explaining that each of the latter help- ERT (2009) 33:4, 370-372 logical processes, which in his words may the innovation of Reformation confessions fully emphasizes the main role that God ‘constitute a pneumatological account of to move the doctrine of scripture to the the Holy Spirit must play in an evangeli- continuous creation’ and ‘divine participa- The Divine Spiration of Scripture: beginning of the theological corpus may cal theology of scripture. Indeed, the tion in the evolving fruitfulness of the Challenging Evangelical make some logical sense, it makes no the- main focus of the work is an extended world.’ Also reflecting on the Spirit’s Perspectives ological sense to discontinue the setting discussion that aims to lend considerable work in creation, Amos Yong engages in A. T. B. McGowan of scripture ‘in the wider context of reve- support for McGowan’s ascertainment a re-reading of the creation narratives of Nottingham: Apollos, 2007 lation and that revelation be firmly rooted that ‘to argue that the only kind of Bible Genesis taking into account emergence ISBN 978-1-84414-220-2 within the doctrine of God’ (emphasis God was able to give us was one with theory and pneumatological metaphysics. Pb., pp229, bibliog., index mine). Specifically, scripture should be inerrant autographa is untenable.’ Yong identifies the ‘differentiation-in- seen as ‘an aspect of the work of the Reviewed by Carlos Bovell, Burlington All in all, the book addresses the impor- unity’ of the Spirit revealed in the cre- Holy Spirit in the context of God’s self- County College, Mt. Laurel, New Jersey tance of the Holy Spirit, the rise of liberal ation accounts as a ‘complementarity USA revelation.’ It is interesting to note that theology, the birth of fundamentalism, a principle’ affirming the value of the many during the course of his address on what European alternative to inerrancy, scrip- disciplines and epistemological approach- In The Divine Spiration of Scripture: epistemological concerns might be raised ture’s relation to ecclesial confessions, es to reality. Challenging Evangelical Perspectives, A. T. by reassigning a theological locus for and scripture’s use in preaching by minis- Donald and Anna York write about the B. McGowan throws down the gauntlet to scripture McGowan invokes the apolo- ters in the churches. There is not the processes undergone in several major American evangelical scholars and chal- getic tactics of Cornelius van Til. space to enumerate the various consider- astronomical discoveries, evaluating them lenges them to seriously rethink their Subsequently, during the course of his ations that seem to support McGowan’s in light of the ‘knowledge, discernment, inerrantist doctrines of scripture, pitting extended affirmation that ‘[t]he stance. Two points will have to suffice to truth, and beneficial results’ that proceed an American-styled ‘inerrancy’ against a Scriptures are God’s Word and God does fill out the present review. from the Wisdom of the Spirit. In the final European-styled ‘infallibility’ and finding not mislead us,’ McGowan defers to Perhaps most pertinent to present discus- chapter, Michael Welker contrasts the former seriously wanting in several Herman Bavinck over B. B. Warfield. sions of scripture is McGowan’s convic- Aristotlelian and Hegelian ‘self-referen- respects. Although Professor McGowan The author takes issue with the tradition- tion that ‘we must take seriously the tial’ views of the Spirit with Jewish and explains that his chief aim in the book is al translation of theopneustos as ‘inspired’ Bible that God did, in fact, give us and Christian ‘multicontextual and polyphon- ‘to clarify my own understanding of the (2 Tim 3.16), opting rather for the allow the empirical data rather than theo- ic’ views of the Spirit concluding that the doctrine of Scripture and to make a con- phraseology of ‘divine spiration’: ‘The logical assertion to determine our doc- latter are more beneficial for interdiscipli- tribution to the debate among evangeli- doctrine of divine spiration (inspiration) is trine of scripture.’ A conscious choice is nary approaches to pneumatology. cals regarding its significance for today,’ the affirmation that at certain times and made here to allow the phenomena of In the disciplines of constructive and sys- he seems clearly aware that his treatise in certain places, God the Holy Spirit scripture to take precedence over the con- tematic theology, The Work of the Spirit is going to ruffle very many feathers. In caused men to write books and his super- tent of scripture (i.e., extended theologi- will serve as a valuable resource intro- fact, he states this himself: ‘Among evan- visory action was such that although cal interpretations regarding its own ducing many readers to principal theologi- gelicals in the USA, the word “inerrancy” these books are truly the work of human authority) during the course of formulat- cal, philosophical, and scientific themes has become something of a sacred talis- beings, they are also the Word of God. ing an evangelical doctrine of scripture. and questions associated with pneumatol- man and there is a deep sensitivity in The church, under the guidance of the This methodological decision will certain- 372 Book Reviews Book Reviews 373 ly be disputed by many who disagree with evangelical churches (the specific focus ‘continuous renegotiation’ with human spend so much of life at work’; Ruth Professor McGowan. Although the pre- being Britain). These ideas are needed, he responses and so the timing of when his Valerio’s point (chapter 17 ‘Eschatology sent reviewer’s sympathies lie entirely says; they are ‘well-founded biblically and promises are fulfilled is variable (echoes and the Environment’) that the future with McGowan, privileging what scripture profoundly useful for Christian thinking of Open Theism here). He concludes mus- renewal of the world ‘challenges us to actually is above what scripture actually and living’ and offer a constructive alter- ing whether God’s eschatological judge- live our lives in such a way that we says (or what theological traditions say native to either the popular mythology of ment on ‘the household of God’ is embod- enable the rest of creation to fulfil its that scripture says) may be too progres- the Left Behind series or an ‘embarrassed ied in the current decline of the Church in eschatological goal’. In short, this book sive a move for McGowan’s intended silence’ where virtually nothing is said Europe and the USA. Food for thought! could be seen as a prolonged, and often audience. about the Bible’s teaching on End Things Richard Bauckham’s eleven pages on inspiring, case in support of C S Lewis’s Second, the author’s arguments against for fear of the sterile and unproductive Revelation are a masterful summary of its comment in Mere Christianity that ‘If you inerrancy will only be sound (to the debates that might follow. theological themes and contemporary read history, you will find that the extent that they are valid) against those The discussion proceeds in four parts: implications for the church. David Christians who did most for the present inerrantists who actually hold to the Hopeful Word; Hopeful Church; Hopeful Bebbington’s chapter is an informative world were those who thought most of premises of each of his arguments. In Culture; Hopeful World. Eschatological survey of the complex eschatological the next’. other words, as he tries to speak to a themes are unpacked in seventeen short cross-currents swirling around within As with any multiple author collection, wide-ranging, inerrantist audience, it may chapters, written at an accessible level, evangelicalism. He touches on the fact some chapters are outstanding, others be the case that prospective members of including some from well-known names that geography is likely to shape one’s less so. Especially given the editors’ that audience will deny that they hold to like John Goldingay (‘Eschatology in eschatology as much, if not more, as the- objectives, a concluding synthesis draw- certain of his premises, causing Isaiah’), Howard Marshall (‘Eschatology ology. What is certain, however, is how ing together some of the diverse themes McGowan’s arguments to lose their at the Heart of New Testament intensely beliefs about what future God raised, would have helped round off the cumulative effect. That said, if you are a Theology’), Richard Bauckham has planned, shapes and motivates discussion and give more specific direc- person who is at such a place in their (‘Eschatology in the Book of Revelation’), Christians attitudes to their surrounding tion to the reader, who is left alone to sift faith that you are ready to take a good, David Bebbington (‘Eschatology in culture. In this sense, eschatology is pro- through a wealth of ideas and biblical hard and long look at your inerrantist Evangelical History’), Tim Chester foundly ‘this worldly’. reflection. Specifically, some guidance on doctrine of scripture, McGowan’s book is (‘Eschatology and Mission’), Robin Parry This theme—the contemporary signifi- how the historicist eschatology of the Old for you! (‘Hell’), Trevor Hart (‘Eschatology and cance of future hope—continues to res- Testament described by Lena-Sofia Imagination’) and Darrell Cosden onate throughout other chapters. Here Tiemeyer (‘Eschatology in the Old (‘Eschatology Goes to Work’). The ERT (2009) 33:4, 372-374 are a few examples: Chester’s comment Testament’) integrates (or not) with the diverse scope of these chapters, and that ‘Neglecting resurrection hope leads New Testament would have been helpful. restrictions of space, makes it impractical What are we waiting for? to weak mission and weak discipleship’; As would some engagement with radical to discuss, even briefly, the content of implications of Andrew Perriman’s Christian Hope and Parry’s summary of how a doctrine of hell every one. Instead, what follows is a Preterist framework outlined in The Contemporary Culture has implications for mission, the pursuit flavour of the book. of holiness, endurance of oppression and Coming of the Son of Man: New Testament Edited by Stephen Holmes and John Goldingay is in characteristically hope in Christ; Hart’s reflections that Eschatology for an Emerging Church (2005) Russell Rook engaging and provocative form as he Christian hope is ‘very much a matter of and Re: Mission: Biblical Mission for a Milton Keynes: Paternoster, 2008 throws out passing remarks like: ‘Jesus living expectantly in ways that transform post-biblical church (2007). However, the ISBN: 978-1-84227-602-0 says nothing about us furthering or the here and now’; Krish Kandiah’s strength of this collection is its diversity Pb., pp243, bibliog extending or working for God’s kingdom. insightful suggestion (chapter 13 on of subject area and practical demonstra- Reviewed by Patrick Mitchel, Irish Bible Their [Israel’s] job is to be faithful and let ‘Eschatology and Pop Culture’) that the tion of how an eschatological perspective Institute, Dublin, Ireland God take care of the rest’; or as he con- Christian’s security of ‘knowing how the transforms all of life. Scholars like N. T. tends that the usual Christian response to story ends… is not to be wasted in a Wright have often been critical of a nar- In the opening chapter (‘The Danger of Isaiah is to emasculate its message; or cocoon of self-indulgence but instead it is row dualistic evangelical gospel. That Being Left Behind’) Stephen Holmes can- when he argues that it is impossible to to form the basis of risky living for the (caricature?) is certainly not on display didly outlines the editors’ thinking behind draw up a schedule of the End because sake of the gospel in our world today’; here—indeed there are many parallels this book: to offer the fruits of recent aca- there is no way to systematise images, Cosden’s observation that eschatology with Wright’s own, more recent, Surprised demic thinking in realm of eschatology to but also because God is in a process of was ‘intended to work for those of us who by Hope (2008). I recommend it—you 374 Book Reviews Book Reviews 375 might find that the future breaks into purely ritualistic religion into one that timeline of Indian history. All in all, these ERT (2009) 33:4, 375-376 your world in ways that you did not antic- engages the intellect, stimulates the features, along with the quality of the ipate. imagination and warms the heart. Also text, make this volume a very useful The Expansion of Evangelicalism: examined are its endeavours to give teaching instrument. The Age of Wilberforce, More, meaning to present existence by delineat- The sub-title raises expectations of Chalmers and Moody ERT (2009) 33:4, 374-375 ing one’s place in society, providing detailed comparisons with Christianity. John Wolffe guidelines for conduct, and raising hope Those expectations are not fully realised. The Spirit of Hinduism: A for the future. Leicester: Inter-Varsity Press, 2006. Christian Perspective on Hindu On reflection, given the likely readership, ISBN 13: 978-1-84474147-2. Briefly but skilfully discussed in the con- I think this is a good thing as the author Life and Thought Hb., pp272, index text of Hinduism’s historical-spiritual has taken a wise non-polemic approach to David Burnett development are significant features such Reviewed by Richard V. Pierard, Emeritus, this matter. He is not afraid to make com- Indiana State University, Hendersonville, as sacrifice, caste, karma (the law of cau- Oxford, UK & Grand Rapids, parisons from time to time, but in the North Carolina USA Michigan USA: Monarch Books, sation), dharma (contextual dutiful right- main throws that responsibility back onto 2006. eousness), atman (human soul, self), mok- the readers in the questions or topics This is the second in the five-volume Second Edition sha (release, salvation), yoga and many posed at the end of each chapter, ques- series commissioned by British more. These discussions, particularly the IBSN: 978-1-85424-739-1 (UK), tions which he entitles ‘Suggestions for InterVarsity Press, A History of one on karma, are correctives to the con- 978-0-8254-6110-1 (USA). interfaith discussions.’ These suggestions Evangelicalism:People, Movements and Pb, pp303, Index, Glossary, Timeline cepts as generally understood and spoken require an adequate grasp of the content Ideas in the English-Speaking World. An about in the West. Reviewed by Raymond J. Laird, (formerly) expounded in the relevant chapter, some ambitious undertaking, it draws upon sev- South Australian Graduate School of A valuable feature of Burnett’s coverage considered thought about what the eral of the finest of today’s mid-career Theology, Adelaide, Australia of the unfolding story of Hinduism is the Christian faith might say about the issue, Christian historians. John Wolffe, a pro- discussion of the impact of the faith and and deliberation on how that position fessor at the Open University, focuses This book, a revision of the 1992 edition thought of various foreign invaders, espe- might be presented in a spirit of grace to upon evangelical activism on both sides of with significant additions, is a succinct cially the representatives of Islam and demonstrate the essential differences and the Atlantic in the first half of the nine- yet comprehensive introduction to Christianity. In addition, chapters on the perhaps affinities of the two faiths. These teenth century, and shows how the evan- Hinduism. Its publication at a time when Hindu diaspora and the global guru phe- suggestions have been well thought out gelical revivals impacted society. Hinduism is experiencing a resurgence in nomenon bring an interesting and infor- and cover such issues as the problem of Integrated into the account are develop- its more aggressive forms is a welcome mative journey to a fitting conclusion. ments as well in Ireland, British North suffering, treatment of women, moral reminder that meaningful encounters with America (Canada), the Caribbean, South Having taught Hinduism at undergradu- duty, religious violence, prejudice, spiritu- devotees of such a complex faith cannot Africa, Australia, and New Zealand. ate level, I suspect that this book is a al devotion, divine encounter, and the be conducted with the distorted images Wolffe’s ability to bring together the compilation of lecture notes given in such supremacy of Christ. that belligerent Hinduism would thrust a context. The excellent additions to this actions of so many individuals and reli- upon us. second edition tend to confirm this opin- As one who has set questions for essays, gious groups into a coherent narrative is Burnett invites his readers to consider ion. Each chapter has expected outcomes exams and seminar studies for thousands breath-taking and reflects a deep knowl- carefully the development and diversity of in point form inserted at the start and of students over many years, I appreciate edge of the relevant literature and recent Hindu thought and praxis by taking the concludes with suggestions for discus- the work that goes into formulating ques- interpretive developments for which his reader into the heart of this faith in an sion. Also, at the end of each chapter is a tions or topics that will assist the learn- scholarship is well-known. orderly and progressive unfolding of the very commendable feature, ‘Webwise’, a ing process and develop the skills and His well-written and gripping account core beliefs, values, and ethos of the section that suggests pertinent, informa- character of the participants. Burnett has opens with an overview of the social, amazing diversity of its forms. Thus he tive and reliable websites. Furthermore, done a splendid job in this regard. He has political, and religious ‘landscapes’ of the examines its historical development from bibliographical end-notes in each chapter managed to squeeze into three hundred time and clarifies that his approach to a its discernible beginnings in the second point to useful source materials. Not only small pages a remarkable amount of per- movement usually studied in a local or millennia B.C. through until the present do these features facilitate comprehen- tinent and digestible material together national context will be comparative and day. Into this historical context is expert- sion but open up possibilities for with aids sufficient to enable a viable international in scope. Following David ly woven the spiritual and ideological research. Other useful features include an understanding and a worthwhile ministry. Bebbington’s lead, he defines evangelical- developments that have transformed a Index, a Glossary of ten pages, and a This is a highly commendable book. ism in terms of its distinctive features of 376 Book Reviews Book Reviews 377 conversionism, crucicentrism, biblicism, actively involved men as well as women. meeting of the International Charismatic point. and activism. He identifies evangelicals As for the evangelicals’ role in social Consultation convened with around fifty The history of the persecution of the early by their convictions and attitudes rather transformation, given their view of sin it scholars in Salina Beach, Salina, Malta, church highlights the fact that Christians than affiliations. He also grapples with was both liberating and restrictive. In the around the theme of ‘The Suffering were persecuted and martyred because what may be defined as the ‘English- political realm they tended to work Church’. The papers from this consulta- they did not accept or practice the tradi- speaking world.’ In some ways, this is through voluntary societies while in the tion form the content of this book, and tional Roman methods of cult god wor- the Achilles heel of the project because campaign against slavery they turned to the scope is the entire 2000 year history ship, and veneration of the Emporer. For there was a brisk development of evangel- the legislative organs. They were con- of the church. The editors are probably this non-compliance they were seen as icalism on the European continent as cerned with Christianising national life the least suited of the thirteen contribu- atheists. Those periods of severe persecu- well. He uses the term ‘English-speaking’ but they viewed the growth of Roman tors to interact with the subject of the tion followed by pauses of freedom were to denote those countries where it already Catholicism with great alarm. book as they are both North Americans mechanisms the Spirit used to scatter was or would soon become the culturally The final chapter addressed issues of who have not been part of a local expres- and grow the church very rapidly. and politically dominant language, while diversity and unity in evangelical expan- sion of “The Suffering Body” as have been The Christology of suffering was always frankly acknowledging that in these areas sion. Wolffe’s analysis of denominational the majority of the other contributors. in the minds of the early Christians no other languages had significant impact, membership revealed institutional divi- The first section of the book is matter what part of the Mediterranean such as Welsh, Gaelic, Dutch, German, sions but cooperation among the various ‘Theological Foundations’ which did not they called home. The further we go into French, and Maori. He is aware of the bodies was quite substantial albeit super- engage me as deeply as did some of the our rich Christian history the more we problematic situation in India, where ficial. Although a variety of efforts toward later chapters written by those who have can understand the purpose of God in The English influence was growing rapidly, greater cooperation were evident, the experienced first hand the agony of the Suffering Body as the revelation of the especially at the elite level. greatest of these, the Evangelical suffering Body of Christ. Most of these love of Christ compassionately revealed Wolffe contrasts between the more pop- Alliance (1846) failed to achieve the writers have endured external political to a lost and dying world. hoped for global evangelical unity. He ulist and spontaneous revivals of the and religious persecution as well as inter- Reading on through this persuasive book concludes that even though the EA tried early years of his period and the ‘new nal religious persecution from other sec- the reader will not be disappointed as the to realize transatlantic evangelical unity, measures’ revivals of Charles Finney, tions of the Body of Christ within their theology of suffering deepens in the writ- Lyman Beecher, and others. The latter the internal differences were too great own regional and national boundaries. ings of the contributors from Romania, had a more a more focused and struc- and evangelicalism revealed its potential The pain of those centuries of suffering the Middle East and Poland. It is interest- tured character to them, were high pres- to inspire nationalism and sectionalism as made my soul experience anguish for the ing that those contributors from church sure in nature, marked by frenetic activi- well as internationalism. Still the underly- agony the believers had endured and backgrounds that date back hundreds of ty, and often were protracted. These ing sense of shared spiritual identity many times been martyred for. years have a greater theological insight remained. influences quickly crossed the Atlantic. The Pentecostal contributors to the book into the purpose of suffering in the body At the same time, the revivals did not had a very recent history of suffering and of Christ. The redemptive nature of suf- fering, Christian transformation through occur in a spiritual vacuum, material cir- ERT (2009) 33:4, 376-378 martyrdom to draw from in comparison to cumstances and events were a significant the Catholic, Orthodox, and Mennonite suffering, and the attitude of Christians in suffering, are all gems that the reader catalyst, and they were a time-limited The Suffering Body: Responding perspectives. It was surprising that the cyclic phenomenon. He then examines the will want to treasure from this book. to the Persecution of Christians great suffering of the church during the spirituality and worship modes of the Reformation period when Roman Catholic The personal suffering of Christians is evangelicals in the era, including Edited by Harold D Hunter and armies waged war against Swiss and developed alongside the suffering of the hymnody, and explores issues relating to Cecil Robeck, Jnr. German reformers and the Catholic Kings body of Christ and the various commu- women and the family. A major finding is Milton Keynes, UK, Paternoster, and Queens of Great Britain burned their nions of saints in that body, and how they that the support of women was vital to 2006 reformers at the stake was not recounted have been made informants against each the success and expansion of evangelical- ISBN 1-84227-378-7 in this book. Regardless, the contributors other at various times and places in polit- ism Moreover, it operated both ideologi- Pb., pp228 do make the point clearly, that at many ical history. This makes for soul search- cally and practically to modify rather than Reviewed by Bryan A Johnson, Auckland, points in history the ‘Body of Christ’ suf- ing reflection about our present ecumeni- reinforce the acceptance of separate New Zealand. fered persecution and martyrdom at the cal relationships. Those nations that have spheres for the two sexes, and evangeli- hands of members of the same body of a experienced many generations of suffer- cal domestic and family responsibilities From January 20-24, 2004 the triennial different communion or theological view- ing share the psychological consequences 378 Book Reviews Book Reviews 379 of such prolonged periods of suffering. rigorous scholarship, and historical country and the development of a Filipino ERT (2009) 33:4, 379-380 The Polish experience has produced a prowess; there is all that and more. Tizon missiology that closely follows the main balanced political activism that seeks to does not disappoint. tenets of mission as transformation. Engaging Politics: The tensions of challenge the powers of injustice. These Evangelicals worldwide have experienced Tizon includes political as well as reli- Christian Political Involvement global powers, especially evident where a paradigm shift in the last twenty years gious factors that have shaped Filipino Nigel Oakley tyranny reigns, continue to promulgate evangelicals. I am surprised how much regarding the relationship between evan- Milton Keynes: Paternoster, 2007 the persecution of believers on every con- gelization and social involvement. Tizon there is in common between the tinent of the world. ISBN: 978-1-84227-505-4 describes the process from the ‘great Philippines and Latin America. Even Pb, pp204, Bibliog, This book has a number of printing reversal’ to ‘transformation theology.’ He though we are two different hemispheres, errors, and an entire chapter has an divides his presentation in four major his description could apply to this side of Reviewed by James Nkansah-Obrempong, Nairobi Evangelical Graduate School of incorrect page header. Perhaps these parts—history, global dimensions, local the globe. Theology (NEGST), Nairobi, Kenya. errors in a strange way reflect the diffi- (Filipino), and ‘glocalization.’ Using This is a strong argument to validate his culty writers have extracting accurate Lausanne ‘74 as a starting point, Tizon thesis that the global and local are inti- Engaging politics shows some of the tra- information from severely persecuted traces the global discussions up through mately interconnected. Tizon adopts the ditional tensions that exist in Christian countries where entire armies of secret Wheaton ‘83 and beyond. He shows it terms ‘glocal’ and ‘glocalization’ to political involvement. Oakley selects four services are devoted to the suppression of was not an easy ride. A ‘theological bat- express the ‘organic and symbiotic rela- prominent Christian thinkers and exam- dissenting voices. The Christian world tle’ between the ‘narrow view’ and the tionship between the global and the ines their views on Christian political only knows a fraction of what is happen- ‘broad view’, ‘prioritization vs. holism’, local.’ He concludes by defining mission engagement. In his first four chapters, he ing at this very point in time to The and ‘First World theology vs. Two Thirds as transformation, ‘one of the most pro- examines the work of theologians such Suffering Body because of the suppression World theology’ posed a real threat to the gressive missionary movements among Augustine, Gustavo Gutierrez, Dietrich of truth by tyranical regimes. The book unity of evangelicals worldwide. evangelicals since Lausanne ‘74.’ Tizon Bonhoeffer, and Stanley Hauerwas. He conveys the message that at various Tizon argues that Wheaton ‘83 was the warns that a dismissal of mission as looks at three aspects of their theology: times in history despotic leaders tried to forum when tensions started to ease off, transformation by the evangelical commu- eschatology, ecclesiology, and their limit the public knowledge of martyrdom especially by the adoption and exact defi- nity ‘would be a travesty’. prophetic role. Oakley shows some simi- because more people became Christians nition of the term ‘transformation’ to larities in their thinking but also tensions However, even though some individuals when they saw the compassionate love of describe the mission of the church. that exist in their views and approaches. and organizations have adopted mission Christ manifested in the heroic lives of Transformation is defined by the Wheaton He concludes this section with the asser- as transformation, most evangelicals have the martyrs. This could be their good rea- Statement as ‘the change from a condi- tion that Christians ‘must be politically ignored it. What we see in Latin America son for the suppression of this truth. tion of human existence contrary to God’s involved in the world for the betterment purposes to one in which people are able is the wide spread of other missiologies of humanity.’ to enjoy fullness of life in harmony with that maintain a one-sided view of the ERT (2009) 33:4, 378-379 Gospel as merely spiritual. Moreover, the In chapter 5, Oakley draws insights from God.’ Mission as Transformation became the four theologians by showing the form the theological grid defining a coherent last few years have brought a prolifera- Transformation after Lausanne: tion of prosperity theologies that have our Christian political engagement might missiology. It touches areas like global take or be. He defines the terms ‘politics’ Radical Evangelical Mission in nothing to do with what Tizon describes. and local culture, economics and faith, and ‘political involvement.’ He identifies Global-Local Perspective ‘Managerial’ missiology, utilitarian goals, holistic mission, and the Holy Spirit in three tensions that will arise in our and pragmatism continue as the main- Al Tizon mission. Christian political involvement. The first stream. Regnum Studies in Mission Series Most of the book is on the relationship tension is that ‘God’s kingdom is both Eugene, Oregon: Wipf & Stock, 2008 between global and local applications of This makes Tizon’s book even more perti- now and not yet.’ The second is ‘the ISBN 978-1-60608-109-9 the theology of mission as transforma- nent and needed today. His hope that the church is in the world but not of it.’ The Pb., pp281, Index tion. For the global dimensions, Tizon ‘mustard seed’ will win against the third is ‘the church is prophetic and Reviewed by J. Daniel Salinas, Paraguay argues, the recovery of the biblical con- ‘McWorld’ should encourage the univer- embodied.’ He argues that overemphasiz- cept of the Kingdom of God is key for sal church to join forces and seek first ing one side of these tensions would Sider’s assessment of this book being the ‘transformationists’. For local application, the kingdom of God and its justice for all. make either the church show concern or ‘best’ on the subject matter pricked my within the Filipino context, Tizon Definitely a must in the libraries of all lack of concern in the social and political curiosity. I expected thorough analysis, describes the historical process of his believers not only transformationists. issues facing it. He warns against idola- 380 Book Reviews try, by which he means, emphasizing one involvement that has eschatological side of the tension so that the other side dimensions of the biblical teachings on of the tension is eroded or lost complete- these matters facing humanity that would ly. He points out ‘Any political, or pre- only be fulfilled in the future. Evangelical political, engagement with the world,… He shows in these case studies that faith, must show that these tensions not only theology, and political engagement are exist, but that Christians… must live inseparable. He encourages Christians to Review of with these tensions as they exercise their be actively engaged in the political reali- free responsibility in seeking to work out ties of our times. He asserts that non- “how the coming generation is to live.”’ involvement with the world is not option- Theology Chapters 6-10 look at contemporary al for the Christian. Love must motivate issues or case studies. He applies the Christians to engage society- the public EDITOR: DAVID PARKER three tensions found in the four theolo- sphere. Whatever Christian political tradi- gians studied and in the biblical material tion one holds, Christians must deal with to the specific case studies such as pover- matters relating to injustice, oppression, Volume 33 ty, slavery, love, marriage and the and violence found in our world in order Church, war and peace, and the environ- to help reduce their effects on human suf- ment. His discussion on love, marriage, fering. 2009 and sexuality is interesting. It raises Oakley engages these complex issues in a some controversial and critical issues Articles and book reviews reflecting global evangelical with homosexuality. creative and stimulating way. His insights on the issues discussed are balanced and theology for the purpose of discerning the obedience of faith In these chapters, Oakley argues that helpful. He brings theological and biblical these tensions must be maintained as one insights to bear in addressing these com- discusses these issues to avoid giving any plex issues. The book is easy read. simplistic answers to the complex politi- Published by cal realities we face in our world. In other The book would be helpful for pastors, words, the Christian community must do college students, and Christians who are everything in their power to address passionate about social justice; and are these issues. However, we might not be looking for ways they can be involved in able to deal with the matters with finali- addressing the complex ethical issues fac- ty. There are always aspects of our ing our world today.
for WORLD EVANGELICAL ALLIANCE Theological Commission Index 383
TENNENT, TIMOTHY C. Articles The Gospel in Historical Reception ...... 77 ASAMOAH-GYADU, J. KWABENA THACKER, JUSTIN Signs, Wonders, and Ministry: the Gospel in the Power of the Spirit ...... 32 Holistic Gospel in a Developing Society: Some Biblical, Historical and Ethical Considerations ...... 213 BONK, JONATHAN The Gospel and Ethics ...... 47 THOMSON, ALAN Bevans and Bediako: Reconsidering Text-Based Models of Contextual BOYKIN, JOHN Theologising ...... 347 The Predestination Principle: A Bible Study ...... 262 VAN DEN TOREN, BENNO CHAN, MARK L. Y. Growing Disciples in the Rainforest: A Contextualized Confession for Pygmy The Gospel and the Achievement of the Cross ...... 19 Christians ...... 306 GENER, TIMOTEO D. WANAK, LEE With/Beyond Tracy: Revisioning Public Theology ...... 118 Jesus’ Questions ...... 167 GENER, TIMOTEO WRIGHT, CHRIS Evangelicals and Catholics Together? Issues and Prospects for Dialogue and ‘According to the Scriptures’ The Whole Gospel in Biblical Revelation ...... 4 Common Witness in Lowland Philippines...... 228 YATES HIBBERT, RICHARD HILLE, ROLF The Place of Church Planting in Mission: Towards a Theological Framework . . . 316 Worship—the Source and Standard of Theology ...... 246 YONG, AMOS JAYAKUMAR, SAMUEL Book Review Article: Restoring, Reforming, Renewing: Accompaniments to The Transforming the Indian Culture of Poverty and Oppression ...... 139 Cambridge Companion to Evangelical Theology...... 179 KIM, KIRSTEEN Case Study: How will we know when the Holy Spirit comes? The question of discernment ...... 93 LANGER, RICHARD Books Reviewed Niggle’s Leaf and Holland’s Opus: Reflections on the Theological Significance Bailey, Kenneth E., of Work ...... 100 Jesus through Middle Eastern Eyes: Cultural Studies in the Gospels ...... 286 LEWIS, JOHN Renewed Journey: A Study of Philippians 3:10-11 ...... 359 Bock , Darrell L and Glaser, Mitch (editors), To The Jew First : the case for Jewish evangelism in Scripture and History ...... 187 NKANSAH-OBREMPONG, JAMES Holistic Gospel in a Developing Society: Biblical, Theological and Historical Burgess, Richard, Nigeria’s Christian Revolution: The Civil War Revival and Its Backgrounds ...... 196 Pentecostal Progeny (1967-2006) ...... 367 PADILLA DEBORST, RUTH Burnett, David, The Spirit of Hinduism: A Christian Perspective on Hindu Life and ‘Unexpected’ Guests at God’s Banquet Table: Gospel in Mission and Culture . . . . 62 Thought ...... 374 PRILL, THORSTEN Byassee, Jason, An Introduction to the Desert Fathers ...... 282 Migration, Mission and the Multi-ethnic Church ...... 332 Collins, Kenneth J., The Theology of John Wesley: Holy Love and the Shape of Grace . . 273 ROLDÁN, DAVID A. Coppedge, Allan, The God Who Is Triune: Revisioning the Christian Doctrine of God . . 366 Holistic Mission Revisited: Theological insights from Argentina...... 221 Edwards, Joel, An Agenda for Change: a global call for spiritual and social SALINIAS, J. DANIEL transformation ...... 184 Will Lausanne III Listen? A Latin American Inquiry ...... 158 Guest, Matthew, Evangelical Identity and Contemporary Culture: A congregational SCHUTZ, SAMUEL R. study in innovation ...... 365 The Truncated Gospel in Modern Evangelicalism: A Critique and Beginning Reconstruction ...... 292 Hankins, Barry, Francis Schaeffer and the Shaping of Evangelical America ...... 284 384 Index
Heaney, Sharon E., Contextual Theology for Latin America: Liberation Themes in Evangelical Perspective ...... 190 Holmes, Stephen and Rook, Russell (editors), What are we waiting for? Christian Hope and Contemporary Culture ...... 372 Hunter, Harold D. and Robeck, Cecil, Jnr. (editors), The Suffering Body: Responding to the Persecution of Christians...... 376 Jenkins, Philip, God’s Continent: Christianity, Islam, and Europe’s Religious Crisis . . . 274 Marsden, George M, A Short life of Jonathan Edwards ...... 287 McGowa, A. T. B., The Divine Spiration of Scripture: Challenging Evangelical Perspectives ...... 370 Nazir-Ali, Michael, The Unique and Universal Christ: Jesus in a Pluralistic World . . . . 288 Oakley, Nigel, Engaging Politics: The tensions of Christian Political Involvement . . . . 379 Oden, Thomas C., How Africa Shaped the Christian Mind: rediscovering the African seedbed of western Christianity ...... 185 Parsons, Mikeal C., Body and Character in Luke and Acts. The Subversion of Physiognomy in Early Christianity ...... 281 Perriman, Andrew, Re:Mission: Biblical Mission for a Post-Biblical Church ...... 279 Rouse, Marylynn (transcribed by), Ministry on my mind: John Newton on entering pastoral ministry...... 287 Sargent, Anthony, The Sacred Anointing: Preaching and the Spirit’s Anointing in the Life and Thought of Martyn Lloyd-Jones ...... 276 Sargent, Anthony, Gems From Martyn Lloyd-Jones An Anthology of Quotations from “The Doctor” ...... 276 Smith, James K. A., Who’s Afraid of Postmodernism? ...... 271 Tizon, Al, Transformation after Lausanne: Radical Evangelical Mission in Global-Local Perspective ...... 378 Warner, Rob, Reinventing English Evangelicalism, 1966-2001: a theological and sociological study ...... 285 Welker, Michael (editor), The Work of the Spirit: Pneumatology and Pentecostalism . . 369 Wilcox, Pete, Living the Dream: Joseph for Today: A Dramatic Exposition of Genesis 37-50 ...... 191 Wolffe, John, The Expansion of Evangelicalism: The Age of Wilberforce, More, Chalmers and Moody ...... 375 Wright, Christopher J. H., The Mission of God: Unlocking the Bible’s Grand Narrative . 188 ERT cover 33-4 19/6/09 10:33 Page 2
ABSTRACTS/INDEXING This journal is abstracted in Religious and Theological Abstracts, 121 South College Street (P.O. Box The Sacred Anointing 215), Myerstown, PA 17067, USA, and in the Christian Periodical Index, P.O. Box 4, Cedarville, OH 45314, USA. Preaching and the Spirit’s Anointing in the Life and Thought of It is also indexed in the ATLA Religion Database, published by the American Theological Library Martyn Lloyd- Jones Association, 300 S. Wacker Dr., Suite 2100, Chicago, IL 60606 USA, E-mail: [email protected], Web: Tony Sargent www.atla.com/ There are good preachers and there are great preachers and Dr. Martyn Lloyd-Jones is MICROFORM among the finest of the twentieth century. In The Sacred Anointing Tony Sargent explores the man, the methods and the motives behind this master preacher. He also considers the This journal is available on Microform from UMI, 300 North Zeeb Road, P.O. Box 1346, Ann Arbor, central place which divine ‘unction’ played in Lloyd-Jones’ life and the prophetic quality of MI 48106-1346, USA. Phone: (313)761-4700 his ministry. Subscriptions 2009 ‘Anyone who ever felt the power of God in a Lloyd-Jones sermon, in the flesh, on tape or in print, will find this book fascinating and enriching. Preachers will gain from these pages a searching Institutions and Libraries Individuals health check, and perhaps a needed course correction. Sargent’s book is a landmark study.’ J. I. Packer, Professor of Systematic and Historical Theology, Regent College, Vancouver USA & Elsewhere USA & Elsewhere Period UK Canada Overseas UK Canada Overseas ‘I unreservedly and wholeheartedly recommend this book.’ One Year: Tony Virgo, New Frontiers hard copy £52.40 $95.00 £57.00 £34.90 $63.30 £38.00 978-1-84227-478-1 / 229x152mm / 296pp / £14.99 electronic version £52.40 $95.00 £57.00 £34.90 $63.30 £38.00 joint subscription £62.90 $114.00 £68.40 £41.90 $76.00 £45.60 Two/Three Years, per year hard copy £47.10 $85.50 £51.30 £31.40 $57.00 £34.20 Gems from Martyn Lloyd Jones: electronic version £47.10 $85.50 £51.30 £31.40 $57.00 £34.20 An Anthology of Quotations from ‘the Doctor’ joint subscription £56.50 $102.60 £61.60 £37.70 $68.40 £41.00 Tony Sargent All subscriptions to: Paternoster Periodicals, c/o AlphaGraphics, 6 Angel Row, Nottingham NG1 6HL UK Dr. Martyn Lloyd-Jones was among the finest Evangelical preachers of the twentieth Tel: UK 0800 597 5980; Fax: 0115 852 3601 century. His sermons at London’s Westminster Chapel drew large crowds and stirred the Tel Overseas: +44 (0)115 852 3614; Fax +44 (0)115 852 3601 hearts and minds of his congregation. Here was a man to excite the passions of the Email [email protected] Evangelical soul! His published works have sold hundreds of thousands of copies and many Subscriptions can be ordered online at: of his books remain in print to this day. www.paternosterperiodicals.com (USA and Canada subscribers only) Tony Sargent has spent many years studying the works of ‘the Doctor’ and putting together www.paternosterperiodicals.co.uk (UK and all other international locations) quotations on a wide range of topics. Now, for the first time ever, an anthology of carefully Special Offer chosen quotations, drawn from across the vast range of Lloyd Jones’ sermons, is available All orders placed via our websites will receive a 5% discount off the total price. for preachers, teachers and Christians seeking spiritual wisdom and inspiration. Entries are Rates displayed on the websites will reflect this discount organized alphabetically by topic to aid quick and easy use.
Important Note to all Postal Subscribers ‘Culling elegant extracts, nuggets of truth and wisdom and arrows of application ... is not the easiest of tasks; but Tony Sargent has worked faithfully at it, and we owe him a deep debt of When contacting our Subscription Office in Nottingham for any reason thanks for what he gives us here’ always quote your Subscription Reference Number. J.I. Packer, Regent College, Vancouver. ‘You will find your spirit nourished, your mind provoked, and your heart warmed by this Photocopying Licensing outstanding selection of Gems.’ No part of the material in this journal may be reproduced, stored in a retrieval system, or trans- Terry Virgo, New Frontiers mitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of Paternoster Periodicals, except where a licence is held to make 978-1-845227-494-1 / 229 x 152mm / 320pp / £12.99 photocopies. Applications for such licences should be made to the Copyright Licensing Agency Ltd, 90 Totten- Tony Sargent is the Principal of International Christian College, Glasgow. ham Court Road, London W1P 9HE. Paternoster, 9 Holdom Avenue, Bletchley, Milton Keynes MK1 1QR, UK It is illegal to take multiple copies of copyright material.