The Jerusalem Council Applied Acts 15 and Insider Movements Among Muslims: Questions, Process, and Conclusions by Kevin Higgins

n his essay on C5 movements in Islam (“To the Muslim, I Became a Muslim?” in this issue, pp. 23–28), J. Dudley Woodberry has examined the I Acts 15 Jerusalem Council narrative and drawn parallels to movements with which he is familiar in different parts of the Muslim world. For our pur- poses here, I will assume that the reader is already familiar with Woodberry’s paper, especially his seven points from Acts 151 (pp. 25–27).

In this paper, I will attempt to explore in more depth some important issues related to ones raised by Woodberry. First, I will examine the Acts 15 passage, paying particular attention to the two primary questions the leaders addressed, the process they followed to find answers to those questions, and theconclusions at which they arrived. Next, I will compare the questions, process, and conclusions of Acts 15 to the current discussion within mission circles concerning insider movements among Muslims. Finally, I will offer some tentative conclusions based upon our study of Acts 15 and my experience as a practitioner, and sug- gest directions for future study. Acts 15: Questions, Process, Conclusions Acts 15 occupies a central place within the larger work of Luke–Acts, which is the story of how an essentially Jewish reform movement gave birth to a movement to Jesus among the Gentiles. As various commentators have pointed out, the chapter forms the structural and theological center—the “watershed”—of Acts (Marshall, Acts, p. 242, and Strong, in Mission in Acts, p. 197). It also serves as a geographical pivot point in Luke’s narrative, show- ing how the “center” of gravity of this gospel movement shifted from Jewish Kevin Higgins is the Executive c Director of Global Teams. He Jerusalem in Luke/Acts 1–12 to Gentile Rome by Acts 28 (see Bosch’s discus- developed a work in a majority sion of Luke–Acts, Transforming Mission, pp. 93–94 and 115ff.2). This passage Muslim country that has resulted deserves our careful attention before we attempt to discuss possible parallels in creative evangelism among eight language groups and emerging people between the emerging Gentile Jesus movement in Luke–Acts and movements movements in four of these. among Muslims today. International Journal of Frontier Missiology 24:1 Spring 2007•29 30 Acts 15 and Insider Movements Among Muslims: Questions, Process, and Conclusions The Questions: Acts 15:1–5 Concerns about table fellowship partially What is necessary for unity between The new Gentile work in Antioch explain the reasoning behind the four believers in a movement to Jesus (Acts 11:19ff.) had already been inves- elements listed in James’ conclusion and among Muslims and believers from tigated by the leadership in Jerusalem, the subsequent letter, but there seems other backgrounds (for example, western Christian)? 7 through Barnabas. In addition, the to be more to it. While “blood” and Antioch movement resulted in the “strangled meat” are obviously related to The Process: Acts 15:6–18 the issue of food (and, thus, table fellow- first recorded intentional effort to Within Acts 15, we should note that ship), fornication is clearly in a different expand the work among the Gentiles there had already been extensive category. But what about “food sacrificed (Acts 13:1ff. and 14:8ff.). discussion and argument on this issue to idols”? It seems that this extends In Acts 15:1–5 we read that some in Antioch itself (Acts 15:1ff.). The beyond table fellowship to concerns Jewish believers (from the party of discussion seems to have included not about actual idolatry, or what modern the Pharisees—see Marshall, Acts, only key leaders, but perhaps the whole missiologists would call syncretism. 247ff.3) had begun to teach that with- church as well (15:3). I will refer to these four items as “essen- out circumcision the Gentile believers As the story unfolds, we see that the tials for unity.” Blood and strangled meat could not be saved. Their concern, debate continued to intensify (15:7) however, went far beyond circumci- and that the process likely required sion and included the whole Torah: several meetings. Indeed, the meet- “It is necessary to circumcise them The Antioch ing in 15:6 seems to be separate from and charge them to keep the Law of the one recorded in 15:4 (so too, Moses” (Acts 15:5). movement resulted Marshall, Acts, p. 249). Undoubtedly, We can state the foundational, biblical, in the first recorded a process is in view here, involving and theological issues underlying their give and take. concern as a single question: intentional effort Not only did the process require a How are Gentiles saved and what is to expand the period of debate within the commu- the place of the Torah (including but nity, but (as Woodberry has pointed not limited to circumcision) in the Gentile work. out in his paper) Peter, Paul and new movement? Barnabas were invited to tell about the At stake here is not simply whether things God had done among them.8 Gentiles must become culturally relate to food (and table fellowship). Empirical evidence of the work of 4 Jewish to follow Jesus. Peter’s conclu- Fornication, on the other hand, relates to the Holy Spirit was clearly a deciding sion in verse 11 makes it clear that the the fundamental ethical issue of sexual- factor for those gathered—both the question is soteriological in nature: “we ity, and idolatry to a fundamental shift outpouring of the Holy Spirit, as in shall be saved through the grace of the in allegiance and worldview. the Cornelius event (Acts 10, 11), and Lord Jesus just as they will.” Thus, the signs and wonders that followed the main issue facing the gathering To summarize, two important ques- the ministry of Paul and Barnabas. tions have emerged thus far in our in Jerusalem is the salvation of the Note, too, the place that Scripture Gentiles, and the ongoing place of the study of Acts 15. The first and primary question pertains to salvation (though played in the discussion (again, see divinely revealed Torah in their salva- Woodberry’s paper). The believers tion.5 Similarly, in discussing insider this is also related to Torah), while the second concerns “essentials for unity” among the Pharisees felt very strongly movements among Muslims today, we  that the biblical revelation to Moses must realize that the fundamental issue among believers from Gentile and Jewish backgrounds. needed to be taught and obeyed. It is not about culture and forms, but would have been natural to cite any about salvation. We will return to these essentials for number of references from the Torah As the meetings proceed, another unity when we look at conclusions, to this effect and to show, from the important issue emerges. James, at both in this section and in the appli- Torah, the relevance of the Law for the end of the process, describes cation part of the paper. For now, let Gentiles (including, but not limited certain essentials that will be required me state what questions I believe the to, circumcision).9 Acts 15 Jerusalem Council would have of the Gentiles who are turning to James relied on Scripture as well. After God (15:19ff., and compare 15:28). asked had it been held to discuss insider movements among Muslims: hearing from the various parties, he Commentators and missiologists stood up, made a brief reference to generally agree that these essentials What is necessary for a Muslim to Peter, then gave his conclusion. Notice, concern table fellowship, that is, the be saved? however, that he prefaced his decision “unity of the church.”6

International Journal of Frontier Missiology here has hardly been any translation work done in very small languages and . . . there is not not likely T to be much more.

Kevin Higgins 31 by making the crucial point that the “prophets” agreed with Peter. ames does not say that God was adding the Gentiles There are several points we to his people Israel, but that he was forming a people should note about this passage: for himself from among the Gentiles. First, James says concerning Peter’s J including both the Torah and the and the other leaders—and since he report that God has visited the Prophets.13 But there’s more to it. never refers to the gathering at all (if Gentiles—a word used of Israel in the we follow Bruce and Marshall in their birth narratives of Luke (see 1:34 and As we consider their process, it is help- views of Galatians 2)—one wonders also 1:68 and 78 and 7:16; Marshall, ful to note that in the formative years if he actually considered the decisions Acts, p. 251). God did this to take for of the movements to Jesus among Jews of the Council to have any binding himself a people (Greek: laos) from and Gentiles, questions regarding cir- authority. As relevant as the question the nations (Greek: ethne). Second, cumcision, the Law, and table fellow- of “who has authority over them?” is James quotes primarily from Amos 9 ship were clearly major issues. This is to the topic of insider movements, it is (although he possibly refers to Jeremiah true both before Acts 15 and afterward. outside the scope of this paper. 12 and Isaiah 45 as well). While the A few pertinent passages include: Pharisee believers have already argued 1. Paul’s letter to the Galatians, We now examine in more detail the their case from the Torah, James, in where the Law, circumcision, conclusions reached at the meeting, as effect, is looking at the whole canon as and food are all hot issues. summarized by James and written in he interacts with the question of salva- (The events of Galatians 2 the letter of Acts 15:22ff. tion and the Torah. took place before the Jerusalem meeting of Acts 15.)14; The Conclusions: Acts 15:19–29 Thus, in James’ view (as these first 2. Acts 15; We find the first element of a conclu- two points show), the inclusion of the sion in James’ statement, “We should Gentiles was akin to the Holy Spirit’s 3. First Corinthians (while circumcision and the Law are not trouble the Gentiles who are turn- action in forming Israel itself. That ing to God” (Acts 15:19). The phrase God would form “a people” from the not as pressing, the need for teaching about the issues of “turning to God” refers to spiritual Gentiles/nations is very telling indeed. food, sex, and idolatry is still conversion, but without proselytism James does not say that God was adding obvious); (see 14:15 and 26:20). It might appear the Gentiles to his people Israel, but 4. Romans, where the Law, obvious, but it is important to state that he was forming a people for himself clearly that James has no doubts about 10 circumcision, and food (see from among the Gentiles. chapters 14 and 15) are all the conversion of the Gentiles in This apparent reality of two “peoples” prominent themes; and question. They are turning to God, a of God (Jews and Gentiles) leads to 5. Colossians and Ephesians phrase in Acts that means more than the second primary question for the (evidently, these issues are not simply being sincere seekers or inquir- Jerusalem gathering: How will these as pressing, but still receive ers; they are fellow believers. Note too two peoples relate to one another and mention, e.g., the reminder that the letter is written to Gentile have fellowship (since the “two” are in Ephesians 2 and 3 about “brothers” from fellow “brothers” the destruction of the divid- also “one”)? 11 That is, since God has (15:23). Yet they remain “Gentiles,” ing wall of the Torah and the rather than proselytes. formed a people (Israel) for himself, implied new fellowship). and a people for himself from among After James concludes that the the Gentiles, how do these two “peo- The issues that drew the attention of the Jerusalem Council were issues that Gentiles should not be “troubled,” ples” relate to one another? 12 What had arisen well before Acts 15 and that the next verse opens with a strong is essential for their unity, even in the continued to be important afterwards. “but” (alla in Greek, as opposed to the face of their diversity? We will look at This is an important reminder to weaker de). The Gentiles are not to be this question in the next section. us about the nature of “process” in troubled, but “we should write to them To summarize thus far, the Jerusalem addressing such questions in our time to abstain” from four things (15:20). Council involved a process charac- as well. These same four are repeated both in terized by 1) much discussion over the letter in 15:29 and in 21:25. Luke Although the Act 15 gathering focused time and in community; 2) listening uses this triple repetition only a few on two primary issues, the discus- to what God was doing through his other times in Luke–Acts, for example, sion raises many other questions. For Spirit as evidenced by miracles and in the case of Stephen’s martyrdom, example, what authority did the gath- his direct intervention; and 3) debate Paul’s conversion, and the Cornelius ering in Jerusalem actually have? Since and discussion about the Scriptures, event (Dollar, St. Luke’s Missiology, Paul never quotes the letter from James p. 108). Plainly, the decision to ask

24:1 Spring 2007 32 Acts 15 and Insider Movements Among Muslims: Questions, Process, and Conclusions the Gentiles to abstain from these four “necessary things” is of crucial aken together these four things are stated as importance for Luke. But why? Since the “necessary things” for unity between the the next verse (15:21) begins with the conjunction “for,” its purpose is two movements. to answer that question: “For from T What is required of Gentiles to concession!). At the same time, we can early generations Moses has had, in recognize that the leaders are asking be saved? every city, those who preach him…” the Gentiles for a concession on two What are the essentials for unity? However, that’s where the clarity about 15 specific food items for the sake of this verse ends. maintaining fellowship. This makes Next, we discussed the process whereby answers to those questions were for- Marshall (Acts, p. 254) summarizes emotional and relational sense, since mulated. From Acts 15 we found that the two major positions on this verse. the Jews themselves were making this process included long and open Either James is saying, “Please abstain “concessions” based on the evidence discussion over multiple meetings. We from these four things because Moses of God’s own favor in accepting and saw the importance given to testimony is widely known and read and this blessing the Gentiles apart from of the sovereign acts of God among the will prevent undue conflict with the circumcision and prior to baptism in Gentiles through his Spirit. We also saw Jews,” or he is saying, “Please abstain Acts 10. how they weighed the Scriptures and from these four things, because Moses We need to be careful, however, when examined their questions in light of the is widely known and read, and you using the word “concession” in refer- wider canon of the Old Testament, not Gentiles will learn more over time.” ence to the Jews, lest we come danger- just passages from the Torah.17 Then The latter position does not make sense, ously close to trivializing the issue we saw that the “process” involving the since the whole argument from Acts at stake. James and the Council are issues in Acts 15 arose before, and con- 15 has led to the conclusion that the saying that the Torah is not necessary tinued after, the gathering of the lead- Gentiles do not need to keep the Law for the Gentiles who have turned to ers in Jerusalem. Finally, we discussed to be saved! James would have been Jesus and been filled with the Holy the leaders’ conclusions, especially as contradicting himself if he had been Spirit. Not only are Gentiles not voiced by James and in the letter. advocating that Gentiles begin by keep- required to become culturally Jewish, Now that we have examined Acts 15, ing the four minimum necessary things they are not required to become reli- 16 we are ready to proceed to its applica- and then learn the rest later. giously Jewish either. The import and radical nature of this conclusion are tion to movements to Jesus among Is James merely asking for a conces- difficult to overstate. Muslims today. sion? This may well apply to the issues of blood and strangled meat, since To summarize, two of the four “neces- Acts 15 and Insider Peter’s vision in Acts 10 included sary things” can appropriately be called Movements among Muslims the triple command to rise and eat “concessions” while the remaining For the purposes of the ISFM meet- unclean foods, and Jesus had already two are issues of ethics and theology. ings in Atlanta, our assignment was to pronounced all foods clean, accord- Taken together, these four things are answer the question, What might the ing to Mark 7:19. So one could argue considered “necessary things” for unity gathering in Acts 15 have done had that James is asking the Gentiles to between the two movements. they been asked to consider an insider refrain from blood and strangled meat We should emphasize here that nowhere movement among Muslims, instead of as a concession for the sake of unity, in the Acts 15 passage was there any a Gentile movement? To answer, I will specifically unity in table fellowship. hint that keeping this requirement was use the same three major points that we However, to consider idolatry and an issue of salvation for the Gentiles. used in examining Acts 15: the ques- fornication a “concession” to ease the In fact, the version of the decision sent tions, the process, and the conclusions. offense of the Gentile movement in out in the letter suggests that all four of the minds of Jewish believers in Christ these items are a “burden,” and that the The Questions: Insider Movements seems unthinkable from the evidence Jewish leaders know it (see 15:28, and among Muslims available in the New Testament. see Marshall, Acts, p. 250). In one sense the questions posed in Perhaps the best option is to consider Acts 15 also apply when wrestling 15:21 as clarifying one moral require- Summary of the Acts 15 Discussion with the subject of insider movements ment (abstain from fornication) and Thus far, we have sought to trace the among Muslims: one “theological” requirement (abstain main points in the Acts 15 passage. We What is required of Muslims to be from idolatry) that together form a began by highlighting the primary saved, and are Muslims in fact being “minimum requirement” (and not a questions: saved in insider movements?

International Journal of Frontier Missiology Kevin Higgins 33 What are the essentials for unity, nent of the Acts 15 gathering (indeed, exegetes need to grow in the disci- including ethical/theological “mini- Paul pointed to such phenomena in plines of missiology. Topics to explore mums” and cultural concessions? 18 the defense of his apostleship in 2 through exegetical and missiological Corinthians; see especially 12:12). study include: The Process: Insider Movements among Muslims At the same time, we need to explore a. Allusions and citations of non- biblical material within the As we turn to the question from Acts more fully the biblical theology of how Bible: Jude’s quotes of apocry- 15 of what process would be used to God is (and is not) at work in other cultures and religions (I refer again to phal works, Paul’s citations of determine the validity of insider move- pagan poets, etc. These should my previous article in IJFM 21:4, “The ments among Muslims, I contend that help to inform our evaluation it should be much the same as what we Key to Insider Movements”). of the use of the Qur’an. found in our study of that passage: 3. The process should involve listening to b. The role of non-Jewish 1. It should be a long-term process, the experiences of hardship and persecution “prophets” in the Bible such as involving multiple gatherings and faced by insiders. This, too, was a part Melchizedek and, to a lesser contexts, much debate, and many people. of the validation used in James’ argu- degree, Jethro. These can help us evaluate possible under- A question this raises for the Islamic ment in Acts 15 (see verse 26, refer- standings of Muhammad. context is, Who should take part? How can such a broad and open c. The New Testament actually gives us varieties of theological discussion take place given so many expression, and several ways security concerns in today’s world Such bridge people in which the communities (concerns not faced in Acts 15 in of believers (ekklesiai) were anywhere near the same way)? should include organized or structured. For Perhaps we have a clue in the Acts example, Mark’s Christology 15 event itself. The debate erupted in Muslims who have is expressed differently than Antioch. The discussion in Jerusalem John’s. James and Paul have embraced Christ. differing perspectives concern- evidently only involved a relatively ing works. Paul’s own thought small number of key “bridge people” and expression changes in representing the Gentile movement, different settings (compare and those bridge people were Jews his sermons in Acts 13 and themselves (Paul and Barnabas, Peter). ring to Paul and Barnabas, but also 2 Acts 14; the thinking and The mention of the whole church in Corinthians 11:16ff., in which Paul language of Ephesians with say, Galatians; or the polity of Jerusalem is referring to the Jewish defends his apostleship on the basis of leaders of the believers there. Ephesians with that found in 1 his sufferings). Timothy). Such study will help I would suggest something similar for 4. The process should include con- us explore both the flexibility our day, i.e., a process that would be tinual wrestling with Scripture. Ideally, and limits of polity, vocabulary, undertaken intentionally, over time, in this would take place within actual and theological expression that a variety of settings, and draw primarily “Acts 15” types of gatherings with are biblically possible in insider 19 movements as well. It may also on “bridge people.” As much as pos- representative participation, however, sible, and especially given security con- help us recognize that theologi- the ongoing process of writing and cal expression and understand- cerns, I suggest that such bridge people publishing is another venue through include Muslims who have embraced  ing grow and develop over which this process can take place. I time within a movement as Christ, not merely western practitioners would cite Timothy Tennent’s article new situations and questions who claim to speak for insiders. in IJFM 23:3 (“Followers of Jesus are addressed, and as more of 2. The process should involve a careful (Isa) in Islamic Mosques: A Closer Scripture is assimilated and and open-minded conideration of how Examination of C-5 ‘high spectrum’ applied. Muslims are turning to the Lord and Contextualization”) as an example of 5. Finally, such a process should be char- the signs of God’s favor among them, the kind of biblical work that needs to acterized by a spirit of brotherhood, as similar to the consideration given to the be done, even though I do not agree was the case in Acts 15. Yes, the precip- case of Cornelius and the miracles granted with all of his conclusions. Such work itating crisis was likely not a model of through the hands of Paul and Barnabas. is needed from those who represent all brotherly affection. Yes, Acts 15:1–5 “sides” of this issue. We would expect to hear accounts of does give a realistic sense of the miracles, dreams, and visions—the very More missiologists need to engage in conflict that occurred. Nevertheless, phenomena that were a key compo- thorough exegetical work, and more the gatherings in Jerusalem to which

24:1 Spring 2007 34 Acts 15 and Insider Movements Among Muslims: Questions, Process, and Conclusions we are looking as a model did in fact ment. The results were not published, embedded in many of the critiques demonstrate a respect for the emerg- but were quietly circulated among some of the insider movement paradigm is ing Gentile movement as a movement mission leaders. Later we were shocked part one of this question: What are the of God among brothers in Christ. This to see some of our statistics quoted essential “theological” minimums for is different from what we often experi- in a major missiological journal and salvation? Would they include a belief ence in the current “debate.” I offer interpreted rather unfairly. Not only in the Trinity? An understanding the two examples. was I sad that this was done without infallibility of the Bible? An ability to our being consulted, but that the tenor articulate an understanding of Christ’s In the early days of our work, I was 20 encouraged by a co-worker from a of the essay was entirely critical. substitutionary atonement? Muslim background to bring an early For a true “Acts 15” process to be pos- Again, Acts 15 offers some clues. believer from another Muslim people sible, those on both sides of the “fence” The Gentiles had received the Holy group to the local, national church (the will need to see each other as brothers Spirit (15:8) and God had cleansed members of which were primarily from for whom Christ died, and respect their hearts (15:9). They experienced another people group). My co-worker each other’s consciences, as Paul and knew the grace of Christ (15:11). wanted the new believer to meet the admonished the Romans to do. They were called upon to abstain pastor and be baptized into the church. from idolatry. While I was inclined against the idea, Each of these affirmations implies I decided to respect my brother and go cognitive beliefs that accompany them, along with it. When we arrived, the but they are rather minimal. The text pastor did not give water or tea. He did He asked the new says that God gave them the Holy not exchange the normal greetings. He Spirit (before they even knew who or asked the new believer almost immedi- believer almost what the Holy Spirit was) and cleansed ately, “Tell me about the Trinity.” The immediately, “Tell me their hearts (indicating a profound new brother was at a loss, but tried to inner transformation). However, their explain as best he could. He and I both about the Trinity.” knowledge of Jesus did not extend left discouraged when the pastor cut much beyond the facts of his earthly him off by turning to me and saying ministry, death, resurrection, his lord- abruptly, “He is not ready.” ship over all, and the forgiveness that This example illustrates a number of believers in him receive. issues, including assumptions about what The Conclusions: Insider Movements among Muslims What might this mean in a is required for salvation. A key factor here Muslim context? was the tremendous animosity between By offering conclusions, I do not mean the Christian and Muslim communities to either short-circuit the process that First, I would conclude that the in that context. Sadly, that animosity we have been discussing or dictate its “measurement” of salvation is not the carried over into interactions between results, but I do offer some tentative cognition-centered measurement so Christians and “converts.” For the process thoughts about each of the main ques- typical of modern western Christianity outlined above to succeed, gatherings will tions we have been asking. (articulated primarily in specific belief need to be free from such presuppositions statements). Instead, the measure- Applying Question One and prejudice. Participants will need to ment assumed in Acts 15 is one of believe the best about one another. This question has two parts: 1) What lives transformed by the grace of God is required of Muslims to be saved; and through Christ and the outpouring of A second example comes from a more 2) Are Muslims in fact being saved in the Holy Spirit. western context. Ten years ago I had insider movements? the privilege of playing a small role in This was borne out in the study men- helping to design, implement, and eval- The question specifically addressed tioned earlier. Our research showed uate a study of an insider movement in Acts 15 concerns salvation, as we that the behavioral and affective among Muslims under the sponsorship have shown above. Actually, however, dimensions of faith and conversion of its leaders. A group of us, including I know of no critic of insider move- had developed ahead of the cognitive Muslim followers of Jesus, carefully ments who questions whether Muslims understanding of biblical teaching developed and designed the research are being saved—or can be saved—as in some areas. Is it because we had goals and trained people who would “insiders.” Thus, at one level, the ques- neglected biblical teaching? On the collect the information. The goal of the tion that prompted the original Acts contrary, the insider movement that we movement’s leadership was simple—to 15 gathering is not even the question studied was—and is—radically com- discover how to improve the ongoing most often posed about insider move- mitted to the regular nurture of leaders discipling of believers in their move- ments among Muslims. Nevertheless, and believers through consistent and International Journal of Frontier Missiology Kevin Higgins 35 repeated use of the Scriptures, using t is a fundamental principle of that movement that inductive study methods. It is a funda- mental principle of that movement that the Spirit of God through the Word of God will the Spirit of God, through the Word of build up, correct and establish the People of God. God, will build up, correct and estab- I lish the People of God. This means that, a lifelong process of soaking in the instructive. There is one body, yes, but since there is an intentional process Scriptures together. The important that unity is expressed in an amaz- for being “in the Word,” the cognitive thing is that we understand this to be a ing diversity of movements—e.g., aspects of faith and teaching will grow process. Moreover, we see this process to Orthodox, Roman, Presbyterian, and develop. This principle has greatly be under the leading of the Spirit work- Anglican, Methodist, and many influenced my own subsequent work in ing within “insiders,” through the Word “Anabaptist” forms—each represent- other contexts. in the hands of “insiders.”23 ing still more movements, sometimes even dozens. (And I have not even To clarify, I am not saying that the Applying Question Two cognitive, doctrinal element is not really begun to make a complete list!) What are the essentials for unity, includ- important. I am saying that cognitive The Pentecostal/Charismatic move- ing ethical/theological “minimums” and “belief” and “understanding” of ments are even more varied and fluid cultural concessions? doctrine, in itself, is not what saves than those just mentioned, sometimes (see James 2:19ff.) and that the actual Acts 15 asks the very important ques- taking expression inside existing non- amount of such cognitive understand- tion of unity and fellowship “between Pentecostal/Charismatic denomina- ing necessary for salvation is actually movements.” Woodberry acknowl- tions, sometimes taking on their own relatively small. As I am sure we would edges this in his paper as well, and it denominational identities. At other all agree, God is the one who saves by forms his concluding “crucial issue” for times, they emerge as what some his own action (see Ephesians 2:1–10). insider movements to address. Christians would label syncretistic movements (e.g., some of the so-called The cognitive dimensions will grow The issue is complex. At the simplest African Independent Churches). if we build insider movements around level there are two possible, contra- a regular pattern of engaging God’s dictory, answers to this question in I will say more on this later, but for 21 Word. This has been my experience Muslim contexts. The first is that now this question raises two addi- in every context in which I have worked since God was working among Jews tional questions: among Muslims. and Gentiles to create one new Body, First, what are the concessions that Most of the concerns raised by the we should not seek the development could be requested (or perhaps critics of insider work are not questions of movements among Muslims that required) on both “sides” for true fel- about salvation itself, but rather about are separate from existing Christian lowship to occur? ongoing attention to discipleship and churches. Certainly some texts Second, in what context or format discipline in these movements. could be cited that seem to point should unity be expressed?” to this (especially Paul’s letter to When I say that most of the ques- the Ephesians and passages such as In the Islamic context, the issue of tions about insider movements concern Galatians 3). On the other hand, some concessions might take the opposite discipleship, and not salvation (or, to use would argue for two completely sepa- form from the one we saw in Acts. McGavran’s terminology, are about per- rate movements—one among Muslim Instead of asking Muslim believers to fecting, not discipling), I am not trying followers of Jesus and the other among make concessions in matters of food to minimize their importance in any way. “Christians”—with no contact between for the sake of unity, it would seem I cannot speak for every C5 advocate the two. I have heard some people more natural to ask the Christian or practitioner, but in our own work we advocate this position. In support of background believers to make conces- have sought to build into the insider such a position one might cite Paul’s sions regarding pork and halal foods. movement a regular process of leader- self-description in 1 Corinthians Other areas might include modesty in ship development by walking them 9:19ff., as well as Acts 21:17ff. Both dress among females, separation of the repeatedly through large portions of passages could be considered evidence sexes in some meetings, etc. Scripture. I describe this effort and the of separate Gentile and Jewish move- As for the settings and contexts of such key principles underlying it in more ments to Jesus (so that Paul could say expressions of unity, a direct paral- 22 detail in another article. “With the Jews I am a Jew and with lel with Acts 15 is more complicated. In our work, insider movements encour- Gentiles I am a Gentile…”). Certainly, the early New Testament age regular “disciples’” gatherings, as In fact, the reality is far more com- Jesus movement experienced perse- well as attendance at the mosque and plicated. A brief look at the Body of cution and “security risks,” but their other religious events. We encourage Christ in its current, messy “form” is 24:1 Spring 2007 36 Acts 15 and Insider Movements Among Muslims: Questions, Process, and Conclusions nature was very different than in today’s numerous other important topics and know about Jesus in order to be saved Muslim world. doctrinal formulations. For example, by him. I would like to suggest that we In the New Testament, it seems clear is it sufficient for a follower of Jesus to return to what we find in Scripture, that many of the fellowships were, in affirm the unique and final authority of which, frankly, is a wide variety of fact, mixed. And there were contexts the Old and New Testaments, or must responses to (and understandings of) in which we see separate movements they articulate a particular defini- Jesus and his work. These are what I with Gentile or Jewish believers) Acts tion of infallibility that some western would call “salvation starting points.” 21:17ff. describes such a Jewish con- Christians might see as “essential”? My position affirms the whole canon text). But clearly many of the congrega- Are these understandings important? of the New Testament. Each book tions faced the challenges of meeting Of course. Are they essential for salva- needs to be read in its own context and together as Torah-observant believing tion? That would be difficult to demon- with an appreciation of its inspired Jews and non-Torah following believing strate biblically. author’s unique viewpoint. We should Gentiles in the same “meeting.” I am not saying the creeds have no not seek to fit everything from the Such meetings in themselves did not, place or value. However, in my view Gospels (or James or John) into, say, however, pose the kind of risk now a Pauline framework, as if Paul were present in the Muslim world. Nor a canon within the canon. God gave would the Acts 15 gathering itself us the whole canon as a many faceted have presented the kind of security diamond of his revelation, not a single- risk we would imagine were such a Are they essential paned mirror. meeting including Muslim believers Again, what is the “minimum?” held today. Thus, defining “unity” by for salvation? That What are some of the biblical “salva- visible mixed gatherings is not always tion starting points”? Acts 15 states the right approach. would be difficult to that the Gentiles were being saved Certainly, unity would still require as they turned to God. Other New concessions. At the same time, because demonstrate biblically. Testament passages would say that the first century and current Muslim people are saved as they have come contexts are so different, actual expres- to know Jesus as Lord, or have found sions of unity will need to reflect those forgiveness through the proclamation differences. “of repentance and forgiveness of sins the creeds are good, valuable examples in his Name,” or have had their hearts The second—and in some ways more of how believers in earlier times and in cleansed by God through him, or have controversial and difficult—question very different contexts developed bibli- “confessed” with their mouths, or have concerns the issue of theological and cally-based articulations of the faith reached out and touched his garment. ethical “minimums.” The Jerusalem within the context of the culture and Perhaps we should be content with Council in Acts 15 made it clear that questions of their time. This is a criti- Jesus’ own summary of the core of the the new Gentile movement should cally important and valid task for every Old Testament in Luke 24, where, fol- abstain from idolatry and fornication. insider movement, something that lowing Christ’s own “hermeneutic,” the What would the theological minimums cannot be accomplished by the mere Scriptures point to three main things: be in a Muslim insider movement con- translation of the creeds. What is cru- text? I will now turn to this issue. cial is a process whereby leaders grow 1. Christ himself and his work in their ability to use the Scriptures to (including his fulfillment of As I consider some of the questions prophecy, death and resurrec- being asked about insider movements address contextual and cultural ques- tions. We must realize that the Holy tion); today, it seems that these movements 2. The inclusion of the Gentiles are being expected to arrive at an articu- Spirit takes believers through a long- term process where they are developing through the proclamation of lation of Christian faith that matches repentance and forgiveness of a biblical theology in a specific cultural the creeds of the 4th and 5th centuries, sins; and but within four or five years. In fact, in context. Such a process calls us to exer- cise patience as we allow the process 3. The outpouring of the Holy the case of the new believer mentioned Spirit (see Luke 24:44–49). above, the expectation was reduced to take course and diligence as we seek Following this passage, a “test” of faith to 4 or 5 weeks. It seems, then, that to encourage emerging leaders to work would simply be, Does the disciple Trinitarian definitions or understanding the process and not settle for easier, believe Jesus died and rose again? the Sonship of Jesus in a Nicene philo- predigested answers from outsiders. Have they repented of sin? Have they sophical framework have become for Is there a “minimum?” This is related received the Holy Spirit? some an “essential.” The same is true for the question of how much one needs to International Journal of Frontier Missiology Kevin Higgins 37 All this raises another question about the “essentials.” Who decides? On his points to the fact that there can be authentic what basis? Who has authority? Acts movements to Jesus within religious movements 15 spelled out four things for Gentiles (presumably all Gentiles, even us!) to that Jesus himself would have criticized! abstain from, a decision handed down THow should we address these valid 25 elsewhere, this monotheistic (but by a council of apostles and elders. The issues? In the space I have left, I can do heretical and perhaps syncretistic) fact is that few of us Gentiles today even no more than outline the directions an offshoot of Jewish faith offers a fitting give two of the items any thought. answer will need to take. Some fruitful opportunity to explore the possibility Granted, fornication and idolatry are areas for study would include: of insider movements in a non-pagan still very much appropriate concerns, 1. Did the New Testament encourage context, specifically within Islam. but remember that “blood” was also or describe any sort of “insider move- 3. Turning from pagan Gentiles and one of the essential, necessary things, ment” among pagan Gentiles? This heretical Samaritans to orthodox required by Acts 15. Yet, how many of would require a thorough study of 1 Jewish religion, we note again that us would reject—on religious and spir- Corinthians 8–10, particularly one there was a movement to Jesus among itual grounds—eating blood sausage in that keeps this missiological question the Pharisees (Acts 15:5 is a clear Spain? My point is that we ourselves in view. Paul, without mentioning example, and Acts 21:17ff., which intuitively decide how and when to the Acts 15 letter, voices succinctly describes thousands of Torah-obser- obey this passage. What then will we its ethical and theological essentials: vant believers, would likely include “require” of Muslim followers of Jesus? no fornication and no idolatry (1 Pharisees in that number). Why is Will we (non-Muslims) trust them to Corinthians 10:6ff.). However, it is this an important example? One make the same type of contextual deci- not so clear that his position about reason is that Jesus’ ministry includes sions that we ourselves make? food is quite the same as that of the a number of critiques of Pharisaic A Question Underlying letter. Paul’s rationale for encouraging practices and beliefs. Jesus does enjoin the “strong” not to eat came from his Torah keeping (though he deepens the the Questions desire that the “weak” not be tempted application of Torah in his Sermon We have examined Acts 15 and have to eat, thus defiling their conscience on the Mount). At the same time, tried to apply it to insider movements (1 Corinthians 8:7–9). he clearly criticized the Pharisees on among Muslims. Yet, lurking below many points, including their ten- the surface of this discussion remains More to our point here, he makes a dency to elevate human tradition to a crucial and foundational question, very strange comment in 8:10 about the functional level of the Torah. which I will briefly address. a brother in Christ sitting at table in the idol’s temple. Paul’s concern in the Despite this, there was a movement to Timothy Tennent, in the IJFM article verse is not that the action was wrong Jesus among the Pharisees (and other mentioned earlier, goes straight to the in itself; in fact, he does not criticize Torah-observant Jews as well). This heart of the matter and asks if insider the brother for the action. Rather, points to the fact that there can be movements are even biblical at all. He Paul’s critique is based on that fact that authentic movements to Jesus within examines many of the passages used by it might encourage a weaker brother religious movements that Jesus him- C5 proponents and argues that they do to eat in such a way, and again, defile self would have criticized! not support “insider” thinking, at least his conscience. My point is that this A related example is the growing not as articulated by those with whom text seems to refer to a Gentile believer movement to Jesus in Jerusalem in the he dialogues. who, without committing idolatry, is earlier chapters of Acts. I have argued I said earlier that in some cases in not only buying meat in the market elsewhere that Temple attendance by the New Testament we find Jews and or eating it in a private home, but is believers continued in the context of Gentiles meeting together. How does sitting at table in the idol’s temple. Acts 2 and 3, right after the Temple this fit in with my advocacy of “insider Further study is needed to determine leadership had participated in Jesus’ movements”? I also acknowledged what is in fact happening here. For death and had repudiated his claim as that since Acts 15 deals with a pagan now, I am only prepared to suggest Messiah. This is very much parallel Gentile context, and since it calls those that this is a possible example of a to ongoing attendance at mosques for pagans to repent of idolatry, it is not Gentile believer who is still “inside” Muslim followers of Jesus.26 Again, in advocating a Gentile insider move- part of their religious heritage.24 such contexts, it is vital to encourage ment in the same way that many of us 2. What about the Samaritans believers to meet as believers for regu- advocate for Muslims. (see John 4 and several references lar fellowship and teaching in venues in Luke–Acts)? As I have argued separate from the official religious

24:1 Spring 2007 The true test will be hearts cleansed and lives transformed

38 Acts 15 and Insider Movements Among Muslims: Questions, Process, and Conclusions Higgins, Kevin. he true test of any movement claiming to be an 2004 “The Key to Insider Movements.” International Journal of Frontier authentic Jesus movement in any context will be Missions 21:4; Winter Kraft, Charles H. hearts cleansed and lives transformed . . . 2001 Anthropology for Christian Witness. T  New York: Orbis Books. events of the culture (as modeled in Similarly, the theology and practice of Marshall, I. Howard Acts 2:42–47). insider movements among Muslims 1989 Acts. Liecester: Inter-Varsity Press. might not be accepted by most Muslims. Insider Movements and Wagner, C. Peter This does not invalidate these move- 2000 Acts of the Holy Spirit. California: Transformation Regal. ments, nor the new interpretations of As we close this study of Acts 15 and Qur’anic texts that such movements its application to insider movements will develop in the light of Christ and Endnotes among Muslims, I want to bring into his Word. 1 focus a personal assumption that I have I am referring to a pre-published ver- sion of his paper. alluded to, but not stated directly. A Final Word 2 Bosch’s entire section on Luke–Acts It is obvious that I am a supporter of While it is important to affirm the is a helpful introduction to the missiology insider movements. By arguing that validity of insider movements as one of Luke, although interestingly, he never authentic movements to Jesus can and of the things God is doing among discusses the role of Acts 15 specifically or are taking place within Islam, I am Muslims, the true test of the authen- its missiological implications anywhere in not saying that Islam as we know and ticity of these movements will not the book. 3 experience it—nor even in its suppos- come from articles, from the agree- It is important to realize that this edly pure or orthodox form—is “true,” ment and assent of missiologists, nor was, in fact, a debate among believers with very different, strongly held opinions. or that it can be embraced as it is by from rational argument and discus- 4 a believer.27 sion. As we have seen in Acts 15, the It is common for missionaries and true test of any movement claiming missiologists to miss this point and to see I do, however, believe that authentic to be an authentic Jesus movement in the question as primarily one of culture. Jesus movements within Islam will See for example Strong in Mission in Acts (p. any context will be hearts cleansed bring transformation (and indeed 203), Charles Kraft’s comments (Anthro- and lives transformed through the reform) in the light of God’s Word plogy for Christian Witness, pp. 196 and 448) outpouring of the Holy Spirit as God and Spirit as applied from the inside. and the introduction to Contextualization, continues to work in the world to edited by David Hesselgrave and Edward Views concerning Muhammad, the create a people for himself. IJFM Rommen (pp. 10 and 11). All three of these place of the Qur’an, the value of examples see the Acts 15 question as a ques- the salat, the meaning of the word tion of whether Gentiles need to become “Muslim,” the nature of Jesus, the Bibliography culturally Jewish to be saved. For positions closer to my own see the discussions in character of Allah, and many other Bosch, David J. Marshall, Acts (p. 249) and Dollar, St. Luke’s elements of Islamic faith and life 1992 Transforming Mission. New York: (p. 96). will change within and through such Orbis Books. Missiology 5 movements to Jesus. Bruce, F.F. Bosch makes the fascinating point 1982 Commentary on Galatians. that in fact the question of salvation actually There will be a radical re-interpreta- Michigan: Eerdmans. forms the overall frame for Luke and Acts. tion of the Qur’an, Muhammad, the Caldwell, Stuart Only in Luke among the Synoptics is Jesus hajj, and the shahadah. Jesus launched a 2000 “Jesus in Samaria: A Paradigm called Savior, for example. And the word new movement within Judaism that re- for Church Planting Among “salvation” (soterion and soteria) appears six Muslims.” International Journal of interpreted everything through the lens times in Luke/Acts (never in Mark or Mat- Frontier Missions 17:1; Spring thew). Four of those are in the infancy nar- of a “Jesus Key” to the Old Testament. Dollar, Harold ratives of Luke, and one is in Acts 28:28. Paul proclaimed the Gospel to the 1996 St. Luke’s Missiology: A Cross- Thus, Luke’s two-volume work begins and Athenians by applying a “Jesus Key” Cultural Challenge. Pasadena: ends with salvation as a key theme (Bosch, to the interpretation of their poets and William Carey Library. Transforming Mission, pp. 104ff.). Gallagher, Robert L., and Hertig, Paul, eds. religious hymns.28 6 2004 Mission in Acts: Ancient Narratives Wagner, Acts of the Holy Spirit, pp. These radical re-interpretations were in Contemporary Context. New 364ff., calls this a “diplomatic concession” for the purposes of unity. Though they state not accepted by many, even most, Jews York: Orbis Books. Hesselgrave, David J., and Rommen, things differently, others agree. See Dollar, St. and Athenians. This lack of acceptance Edward, eds. Luke’s Missiology, p. 100 and 161; Marshall, by the “orthodox” majority, however, 1989 Contextualization. Pasadena: Acts, page 243; Strong, Mission in Acts, p. 204. was not proof that either Jesus or Paul William Carey Library. 7 I am not claiming that these are the was wrong. only important questions to be asked of International Journal of Frontier Missiology Kevin Higgins 39 insider movements. I am simply summariz- opposed to God-fearer) audiences in Acts 2. Do former religious behaviors ing the argument from Acts so far. 14 and Acts 17. Note that those sermons (attending mosque, for example) 8 In addition to the empirical testi- reflect Paul’s preaching to Gentiles before communicate falsehood? mony in Acts 15, Paul also had a developed and after the Jerusalem Council. In both 3. Do members of insider movements theology of God’s work among pagan Gen- contexts, he called people to repent of speak the plain truth or do they mis- tiles. This is worked out in Romans, but is polytheistic idolatry and turn to monothe- lead (when they say “we are Muslim,” also found in his sermons in Acts 14 and ism. My point here, however, is that the for example). call to monotheism is not the same as a 17. Acts 17 especially clearly shows Paul’s 4. Are insider movements actually strong conviction that God is at work in call to Judaism. In fact, in Acts 14 the new Gentile disciples are clearly not welcomed just a new form of missiological every culture so that people every may seek western imperialism? him, feel after him, and find him. I have in any sense by the Jews who arrived from developed this more fully in Higgins, “The Iconium and Antioch, and there is no 5. Is ongoing participation in the Key to Insider Movements: The Devoteds’ mention of any Jews in the Lystra area. religious practices of Islam appropri- of Acts”, International Journal of Frontier 17 In connection with the Scriptures, ate and biblical for a follower of Jesus Missions 21:4; Winter 2004, pp. 155ff. it is crucial to add that a very differ- in a Muslim context? 9 The question Jesus’ relationship to ent hermeneutic was being employed in 6. How can we make sure that new the Law and, even more so, Paul’s teaching James’ use of the Scriptures, a herme- believers understand Christian on the Law is one of the more complex neutic the church inherited from Jesus doctrine as outlined in the creeds fields in New Testament study. W.D. himself. Apart from a different interpre- (a criticism sometimes leveled at Davies’ The Setting of the Sermon on Mount) tive set of assumptions, a natural reading insider movements)? and Donald Hagner’s thorough study The of Amos 9 would not lead one to conclude 7. Is there (and this is fundamen- Sermon on the Mount explore in some depth that circumcision and the Torah were tally important) any parallel at all the relationship of Jesus and the Law. In no longer required of Gentiles (Dollar, between the Gentile movement addition, the works of E.P. Sanders are St. Luke’s Missiology, p. 98). However, in Acts 15 and insider movements controversial, but helpful studies, espe- in Christ’s own “hermeneutic,” the among Muslims? (For example, cially Jesus and Rabbinic Judaism, and Paul, Scriptures point to three main things: one is pagan and polytheist while the Law, and the Jewish People. himself and his work, the inclusion of the other is radically monotheist.) 10 the Gentiles through the proclamation of Some critics of C5 approaches would Marshall (p. 251) discusses several repentance and forgiveness of sins, and other Old Testament references regarding argue that Acts 15 is not advocat- the outpouring of the Holy Spirit (see ing an insider Gentile movement in God’s work among the Gentiles. The point Luke 24:44–49). The inclusion of Gen- is that while the Old Testament does teach the sense of approving that Gentile tiles through proclamation (not the Law, believers remain in the pagan tem- that the nations will come to Israel and be not circumcision, not joining Israel) is joined to the people of God, there are also ples the way C5 advocates argue that part of the “Jesus Hermeneutic” that is as Muslims can remain in the mosques. other themes which seem to be in keeping radical as his claim that Scripture pointed with the conclusion James reached: God (See for example, Timothy C. to himself. Tennent’s excellent article, “Follow- works, and will work, directly among the 18 Gentiles to make a people for himself. Certainly, these have not been the ers of Jesus (Isa) in Islamic Mosques: 11 only questions voiced in recent discus- A Closer Examination of C-5 ‘high That there are two “peoples” is one sions of C5 and insider movements. spectrum’ Contextualization,” of the points of James’ words. That the two The recently published open discus- International Journal of Frontier Mis- are also one is assumed as well, as I will sion between Ralph Winter and Gary sions, 23:3, pp. 101–115. That same argue below. Corwin in Mission Frontiers (Volume 28:1, edition of the journal includes sev- 12 Applying these points in an Islamic January–February 2006, pp. 16–23.) is a eral responses to Tennent’s thought- context is complex. We will return to that in representative summary of some of the ful critique of C5 thinking.) a later section. other questions, as is John Piper’s brief To reply to each point is beyond the 13 Marshall, Acts, p. 252 sees the paper in the same edition.(Ralph Winter scope of this paper and has been attempted “prophets” as a reference to the whole scroll is General Director of the Frontier Mis- by others. (For readable and brief discussions, of the Minor Prophets. sion Fellowship. Gary Corwin is associate see the whole Missions Frontiers edition editor of Evangelical Missions Quarterly. 14 I am following the reconstruction of referenced above (28:1, January–February Both gentlemen have many other roles as 2006) where several sides of these issues are events described in F.F. Bruce’s Commen- well. John Piper is Pastor for Preaching at tary on Galatians (New International Greek discussed by a number of writers.) Bethlehem Baptist Church in Minneapo- 19 New Testament Series, see pp. 20ff.) and of lis, Minnesota.) In Acts the bridge people mentioned Marshall (Acts, 242ff.). by name were Jews who had experienced Some of the questions raised there 15 See Dollar’s reference to Dibelius’ God’s grace among the Gentiles (Peter), or and elsewhere include: comment that from every angle other than Jews who had extensive life experience in 1. Are new believers embracing the its meaning, this is an easy verse to under- Gentile contexts (Paul and Barnabas). We do essentials of the faith (e.g., belief stand! St. Luke’s Missiology, p. 99. not know the identity of the “some others” in in the Bible as the only infallible 16 15:2. They may have been Gentiles. Though monotheism is certainly written revelation of God, belief in 20 Some of the criticism may have required. This is reflected in Paul’s preach- Christ as God, belief in his atoning been due to an assumption by the author ing to specifically Gentile, pagan (as death, etc.). regarding our intentions in the study. Our

24:1 Spring 2007 40 Acts 15 and Insider Movements Among Muslims: Questions, Process, and Conclusions

intention was not to use the study to pre- Those who “stick” with this process experi- worldview and belief systems. I cite the scribe the findings of our research (though ence the power of his Word to interpret Corinthian passage as an apparent example we did discover what we felt were impor- itself and correct the believer. of an “insider” (in the temple) who has also tant principles for this type of work). We 22 “The Key to Insider Movements: changed (no idolatry). wanted to describe accurately the state of The Devoteds’ of Acts”, International 25 In an article published under a pen the movement and ascertain where it might Journal of Frontier Missions 21:4, Winter name. Caldwell, Stuart. “Jesus in Samaria: be in need of correction and more effective 2004, pp. 155ff. A Paradigm for Church Planting among teaching. The critique of our study took 23 Muslims”, International Journal of Frontier our study out of context, and continues to My definition of “insider move- ment” includes at least three “insides”: Missions 17:1, Spring 2000. Pages 25ff. be quoted in later writings. 26 21 social structures, religious life (including See The Key to Insider Move- I firmly believe that the cognitive terminology and practices), and the wider ments, International Journal of Frontier and doctrinal elements of “the faith” are best cultural milieu. There will be facets of each Missions 21:4, Winter 2004. developed in an ongoing process of “biblical that will need confirmed by the Gospel 27 I do, however, think it is quite pos- theology in culture.” This is in fact how the as good and true, and facets in each that earliest versions of short creeds and eventu- sible that there is an “original Islam” in the will be transformed by the Gospel since Qur’an, an Islam that has been lost through ally the Nicene creed were all formed: time, they are broken, or in some cases under the Scripture, interaction with culture, ongoing the misinterpretation of what became the grip of the elemental powers (see Paul in “orthodox” versions, and that this may corrections, attempts, edits, agreement, dis- Galatians 3 and 4, where even the Law is agreement, etc. Therefore, in our work, we well be in closer (if not complete) harmony linked with the “powers”). with biblical truth. This thesis awaits more have committed to gather emerging leaders 24 every 40 days for several intensive days I have always maintained that, detailed and thorough exploration, and its walking through whole books of Scripture. even in insider movements, there will be truth or lack of truth does not affect the Those who cannot read join with those who major changes in the “insider disciples’” main thrust of my paper here. can. The focus is on obedience to the Word. 28 Higgins, Key, pp. 160ff.

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To order, contact: IJFM, 1539 East Howard, Pasadena, CA 91104 e [email protected] or call 626-398-2114 e Visa or MasterCard Accepted Articles: Muslim Worldviews and the Bible: Articles: Muslim Worldviews and the Bible: 23:1 Bridges and Barriers (Part I: God and Mankind) 23:3 Bridges and Barriers (Part III: Women, Purity, Rick Brown G Losing Faith Anonymous G Another Worship and Ethics) Rick Brown G Followers of Jesus (Isa) Reformation on the Horizon Chong Kim GThe Challenge in Islamic Mosques Timothy C. Tennent G Identity, Integrity for Koreans and Americans Together Ralph D. Winter and Insider Movements Kevin Higgins G Four Responses Book Notes: A Generous Orthodoxy Life Alert: The to Tennent John Travis, Phil Parshall, Herbert Hoefer, Rebecca e Lewis Contextualization without Syncretism Rick Brown Medical Case of Muhammed e Dalit Freedom Now and G Book Notes: Forever e The Kingdom Assignment e Where There Are Waging Peace on Islam e Revolution No Jobs: Enterprise Solutions for Employment and ‘Public Articles: MK Problems, MK Solutions Ralph Goods’ for the Poor e Kingdom Principles for Where There Are No Jobs God’s Economy: Biblical Studies 23:4 D. Winter G Is the Mission Field Right for e Adult Missionary Kids? Larry Sharp To Recruit or from Latin America e Together in Mission: Core Beliefs, G Values and Commitments of Mennonite Mission Network. Not to Recruit Adult Missionary Kids: Is that (Really) the Question? Rosalea Cameron G Is There a Place for Articles: Muslim Worldviews and the Bible: Biculturals in Missions? Chong H. Kim G The Anxious 23:2 Bridges and Barriers (Part II: Jesus, the Holy Climate of Concern for Missionary Children Ted Ward G Allah in Translations of the Bible Kenneth J. Thomas A Spirit, and the Age to Come) Rick Brown G Storying for G Urban Dwellers: Evangelism via Film Discussion Groups Response to Ralph Winter’s “What No One is Saying about the Palestine Gridlock” Bill Bjoraker Edward Smither G Working with Colleagues from Other Faith Traditions Tim James The Emmaus-Medina G Book Notes: The Family in Mission: Understanding and Intertextual Connection: Contextualizing the Presentation Caring for Those Who Serve Palestine Peace Not of God’s Word Brad Williams Producing and Using e G Apartheid The Ethnic Cleansing of Palestine From Meaningful Translations of the Taurat, Zabur and Injil John e e the Straight Path to the Narrow Way: Journeys of Faith e Travis G Who is “Allah”? Rick Brown Darwin’s Nemesis e Constant Battles: The Myth of the Book Notes: IJFMThe Secret Message of Jesus e The Epic e Peaceful, Noble Savage Muslims and the Gospel: Bridging the Gap e Unshackled and Growing: Muslims and Christians on Their Journey to Freedom

International Journal of Frontier Missiology