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Loaded Language: Missiological Considerations for Appropriating Political Rhetoric by Alan Howell and Jessica Markwood

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Loaded Language: Missiological Considerations for Appropriating Political Rhetoric by Alan Howell and Jessica Markwood Engaging Religious Worlds Loaded Language: Missiological Considerations for Appropriating Political Rhetoric by Alan Howell and Jessica Markwood few years ago, I (Alan) was preaching at a Makua-Metto church in rural Mozambique. The topic was how God can radically transform lives and as an illustration I used the story of Jesus’ encounter with aA man possessed by a host of demons (Mark 5:1–20). Because demon posses- sion is such a common phenomenon in this context, our Mozambican friends readily identified with this story. After emphasizing the way this man’s life was powerfully changed by Christ, I switched from speaking the Makua-Metto language to Portuguese, Mozambique’s national language, to proclaim Jesus as the Força da Mudança (the Force of Change). While some church members seemed to miss this reference, I noticed other people sitting up a little straighter as knowing smiles appeared on a few faces in the small crowd. I had borrowed the slogan from Mozambique’s governing political party and applied it to Jesus of Nazareth. Was it helpful to use such potentially loaded language? Was it wise to use political rhetoric in cross-cultural Christian discourse in that way? In our training, we (Jessica and Alan) were taught the importance not only of learning the local language, but also of taking advantage of powerful phrases or concepts for use in our communication. We learned that this is part of “taking every thought captive to Christ” (2 Cor. 10:5). Hijacking words, concepts, or phrases from normal life that are loaded with meaning is an important part of effective Christian discourse. But what about borrowing Alan Howell, his wife Rachel, and language loaded with political meaning? There are certainly risks involved in their three daughters resided in Mo- using that type of speech, especially when speaking as a guest in the culture. zambique from 2003 to 2018 as part of a team serving among the Makua- How should cross-cultural workers use this type of rhetoric? What principles Metto people. Alan has a MDiv from should be used for navigating this sensitive issue? Harding School of Theology. In this article, we will look first at the Apostle Paul’s usage of politically Jessica Markwood served with the charged rhetoric1 in his missionary communication to churches in Macedonia Makua-Metto team in Mozambique from 2016 to 2018 and is currently (Thessalonica and Philippi). We will explore his appropriation of theo-politi- pursuing a Masters of Intercultural cal language to call people to life in the Kingdom of God.2 Then we will turn Studies and International Develop- ment at Fuller Theological Seminary. to our ministry context in northern Mozambique and share the input International Journal of Frontier Missiology 36:2 Summer 2019•77 78 Loaded Language: Missiological Considerations for Appropriating Political Rhetoric gathered from interviews with local communities to de-center Rome in seizures of power by force. Instead, he church leaders. That research has favor of Lord Jesus. For Paul, the good advocated a far more demeaning, humil- shaped the missiological considerations news of the coming Lord had socio- iating route. He exhorted them to follow and principles we’ve outlined at the end political implications in the present, in the path of their new lord—the path of this paper—how modern day cross- with each advance of the eternal reign of selfless service and suffering. cultural Christian communicators can of Christ insinuating the inferiority of In chapter two of Philippians, Paul wisely appropriate political rhetoric. Rome and other worldly powers. This pays homage to his lord with the inclu- tension is particularly seen in Paul’s sion of a piece of poetic prose, which Paul’s Use of Theo-Political letters to two Roman strongholds in perhaps followed the hymn format Macedonia: Philippi and Thessalonica. Language with Macedonian often used to venerate leaders in Hel- 10 Churches The Roman colony of Philippi was lenistic and Roman periods. Though As Augustus rose to power and inaugu- inhabited primarily by Roman citizens there is no certainty as to this passage’s 7 rated the era of Pax Romana, Roman living under Roman law. Luke’s genre, Paul’s poetic style implicitly emperors encouraged loyalty of their account in Acts 16 implies that they usurps the emperor, filling the pas- subjects by promising protection and adhered to Rome’s religious expec- sage with royal accolades to remind his threatening destruction. Allegiance was tations; he records that Philippian audience that Jesus, the lowly crucified 11 shown through worship, not merely residents charged Paul and Silas with servant, is Lord (kyrios) over all. through submissiveness to the admin- “advocating customs that are not The cross was the instrument that istration. By the time of Jesus’ birth, 3 Rome utilized to “terrorize subjected emperor deification was commonplace. peoples into submission to imperial The reign of Augustus, which ushered rule” and deter slaves and political in a new age of alleged stability, also ce- opponents from rebelling against the mented this practice throughout Rome. state.12 Josephus calls this method The many copies of the Priene Calen- of execution “the most unwanted of dar Inscription declare Rome’s hero as Paul’s poetic style deaths,” not only because of its physi- . Savior who has ended war, set- cal, agonizing torture, but because of ting things right in peace, and since implicitly usurps the grave dishonor associated with en- Caesar when revealed surpassed the during death “in the form of a slave.”13 hopes of all who had anticipated the the emperor. good news [euangelia], not only go- Yet, this is exactly the path that Paul ing beyond the benefits of those who upholds for citizens of the new king- had preceded him, but rather leaving dom. Elliott and Reasoner note, no hope of surpassing him for those For Paul to have proclaimed as a de- who will come, because of him the liverer one who had been subjected birthday of God began good news to so humiliating and debasing a lawful for us” (v. 21). Paul’s acts of [euangelia] for the world.4 death . was on its face both scandal- power in the name of Jesus warranted ous and incomprehensible.14 The deceased emperors who followed beating and imprisonment—violations were declared divus (divine) and their of their rights as Roman citizens (vv. Yet this very scandal and shame is decedents divus filius (son of divine), so 22–24, 37). It is to the church in this what God “has highly exalted.” Before that the royal lineage would be sacred, context that Paul writes regarding a this wounded servant, “every knee one that maintained the peace, security, new citizenship. should bow . and every tongue 5 confess that Jesus Christ is Lord” and dominion of Rome forever. Paul begins his letter by encouraging (2:9–11)—even the emperor. A new By the time the New Testament texts the church to politeuomai (1:27–30), to 8 kingdom had arisen and had begun to were written, the imperial cultus had participate as a citizen of a free state. conquer through the cross—Rome’s infiltrated society far beyond religious He calls these Romans to be worthy of most despised instrument of oppres- spheres. It had reached the point that the citizenship of a new kingdom and sion. Rome’s greatest fear—a slave no community network was discon- to take on the difficult obligations of rebellion—had already begun in Jesus nected from the divine arm of the em- their new community.9 They must fight the crucified Lord. peror.6 This was the milieu into which together for faith in the euangelion of Paul brought a new euangelion. While Jesus, because true salvation comes from Paul closes the body of his letter with Paul never calls Christians to arms, his God. But Paul was not calling for a a second invitation to take up citizen- theo-political language calls Christian holy war which would imitate imperial ship in this universal kingdom. He International Journal of Frontier Missiology Alan Howell and Jessica Markwood 79 calls on the Philippians not to be distracted by “enemies of the cross aul’s rhet oric about a new rule, a transcendent of Christ,” whose “end is destruc- empire of love and service, was power ful enough tion,” but rather to remember that to warrant his death by a “peaceful” Empire. the Philippian church is among the P colonies of heaven, “and from it we Paul’s conviction that salvation, peace, rejoicing, prayer, thankfulness, and truth, await a Savior, the Lord Jesus Christ,” and security could be found in Jesus constructed by “the God of peace,” until who will “subject all things to himself ” stood in direct opposition to what “the coming of our Lord Jesus Christ” (3:18–21). The imperial gods and their most Thessalonians believed would (1 Thess. 5:12–23). Paul did not put his fear-based power mongering were maintain their economic and social trust in the violent kingdom of Rome, fading away. The crucified Lord with stability. Acts 17 records an angry but a loving community eternally led by his revolutionary community would be mob attacking community members the Lord Jesus. taking power forever. because their compliance with Paul’s Throughout Paul’s communication teachings had “turned the world The Thessalonian church emerged in a with the churches in Macedonia, upside down” by “acting against the situation similar to Philippi, in a city political language is inherently theo- decrees of Caesar, saying that there loyal to the imperial administration, political language. To claim the true is another king, Jesus” (vv.
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