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Global Missiology for the Century GLOBAL MISSIOLOGY FOR THE 21ST CENTURY GLOBAL MISSIOLOGY FOR THE 21ST CENTURY The Iguassu Dialogue Edited by William D. Taylor Technical editor: Susan Peterson Cover design: Cheryl Van Andel Cover photos: Jackie Gibson and William D. Taylor © 2000 by World Evangelical Fellowship Published by Baker Academic A division of Baker Book House Company P.O. Box 6287, Grand Rapids, MI 49516-6287 Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—with- out the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Unless otherwise noted, Scripture quotations are taken from the HOLY BIBLE, NEW INTER- NATIONAL VERSION®. © 1973, 1978, 1984 by the International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved. Library of Congress Cataloging-in-Publication Data Global missiology for the 21st century: the Iguassu dialogue / edited by William D. Taylor. p. cm. Includes bibliographical references and index. ISBN 0-8010-2259-2 1. Missions—Theory—Congresses. I. Taylor, William David. BV2063.G56 2000 266—dc21 00-058583 For information about academic books, resources for Christian leaders, and all new releases avail- able from Baker Book House, visit our web site: http://www.bakerbooks.com Contents In appreciation . viii Foreword . ix Ravi Zacharias Part 1: Setting the stage . 1 1. From Iguassu to the reflective practitioners of the global family of Christ . 3 William D. Taylor 2. The Iguassu Affirmation . 15 Part 2: Establishing the macro context of the major issues . 23 3. The global scenario at the turn of the century . 25 Samuel Escobar 4. Engaging Escobar … and beyond . 47 Jonathan Bonk 5. Globalization and world evangelism . 57 Alex Araujo 6. Christ and the mosaic of pluralisms . 71 Chris Wright 7. Evangelical missiology: peering into the future at the turn of the century . 101 Samuel Escobar 8. Learning from Escobar … and beyond . 123 Valdir Steuernagel 9. A Two-Thirds World evaluation of contemporary Evangelical missiology . 133 David Tai-Woong Lee 10. The Scriptures, the church, and humanity: who should do mission and why? . 149 Antonia Leonora van der Meer 11. Spiritual warfare and worldview . 163 Paul Hiebert 12. Rethinking trinitarian missiology . 179 Alan Roxburgh v vi Part 3: Grounding our reflections in Scripture: biblical trinitarianism and mission . 189 13. God: the source, the originator, and the end of mission . 191 Ajith Fernando 14. Jesus: the message and model of mission . 207 Ajith Fernando 15. The Holy Spirit: the divine implementer of mission . 223 Ajith Fernando 16. The church: the mirror of the Trinity . 239 Ajith Fernando Part 4: Addressing issues of globalized Evangelical missiology . 257 17. Profiling a globalized and Evangelical missiology . 259 Tokunboh Adeyemo 18. Evangelical missiology from Africa: strengths and weaknesses . 271 Yusufu Turaki 19. Missiological challenges from the South Pacific region . 285 Joshua Daimoi 20. Evangelical missiology from an East Asian perspective: a study on Christian encounter with people of other faiths . 295 Kang San Tan 21. Evangelical missiology from India . 307 K. Rajendran 22. Ancient springs and sweet fruit: missiological contributions from the Middle East . 333 David Greenlee 23. Further contributions to missiology from an Arab perspective . 347 Raed Abdul Masih 24. Mission and missiology from Latin America . 357 Norberto Saracco 25. Younger generations and the gospel in Western culture . 367 Stuart McAlister 26. Telling stories: contextualization and American missiology . 377 Miriam Adeney vii Part 5: Responding to the challenges . 389 27. The Indian church and missions face the saffronization challenge . 391 Joseph D’Souza 28. The Hindu missionary movements and Christian missions in India . 407 Richard Howell 29. The complex spiritual mosaic of East Asia . 421 Ian Prescott 30. A vision from the world beyond: Islam . 439 Bertil Engqvist 31. Dry bones in the West . 447 Rose Dowsett 32. Let X = X: Generation X and world mission . 463 Richard Tiplady 33. From synthesis to synergy: the Iguassu think tanks . 477 Rob Brynjolfson Part 6: Listening to mission that rises from community and spirituality . 489 34. Celtic community, spirituality, and mission . 491 Clifton D. S. Warner 35. Nestorian community, spirituality, and mission . 495 Paula Harris 36. Moravian community, spirituality, and mission . 503 Richard Tiplady 37. Jesuit community, spirituality, and mission . 507 Bertil Ekström 38. Coptic community, spirituality, and mission . 511 Francis Omondi 39. Brazilian Antioch community, spirituality, and mission . 515 Barbara Burns Part 7: Accepting serious commitments . 519 40. The Iguassu Affirmation: a commentary by eight reflective practitioners . 521 Oswaldo Prado, John Wood, Cathy Ross, Jeff Fountain, Rudy Girón, Jim Stamoolis, Seth Anyomi, Met Castillo 41. Drawing to a close: inviting reflective, passionate, and globalized practitioners . 549 William D. Taylor Index . 557 In appreciation AM PROFOUNDLY GRATEFUL to many Many Iguassu participants have en- I colleagues who joined me in doing couraged me and made recommendations missiology. First, there are the brothers since Brazil, including: Paul, Rose, Bob, Bertil and Leif Ekström, Brazilian-Swedes, Cliff, K, Jim, Paula, Stewart, Richard, who made the Iguassu Consultation hap- Stanley, Jonathan, Jason, Alex, John, Bar- pen administratively. Joining them in Bra- bara, Jeff, David, Jorge, Stan, Hans, Kathy, zil were Mark Orr and David Ruíz. The four Norbert, Francis, Rosifran, Gary, Dave. You were a quiet, efficient, and servant-hearted know who you are. team. Susan Peterson again has taken on Thanks too to my World Evangelical the task as our technical editor. Her eagle Fellowship Missions Commission staff col- eye has shaped all our Missions Commis- league, Jon Lewis, and our Chairman, sion books. This volume has been a spe- David Tai-Woong Lee, who understood the cial challenge, and without her patience, entire concept of our “process.” Together keen sense for language, and accuracy, we we envisioned a process that would flow would not have the editorial quality we from consultation to publication and then have sought over the years. to further work on global missiological And finally, let me publicly express concerns. my thanks to Yvonne, my wife. Her con- Special thanks to the Iguassu Affirma- ceptual thinking helped shape the Iguassu tion team. Nobody knows how many Consultation itself in many ways. Her edi- hours they worked, late at night and early torial gifts clarified a number of the chap- in the morning, listening, writing and re- ters, including my own. Called by vocation writing, editing and re-editing. Thank you, to the contemplative life, she has served David Tai-Woong Lee (Korea) and Jim unseen, quietly, and deeply as my “silent Stamoolis (USA) as co-leaders, Rose Dow- partner.” sett (Scotland), Abel Ndjerareou (Chad), To all of you, a thousand steadfast David Neff (USA), Kang San Tan (Malay- thanks. sia), and Tonica van der Meer (Brazil). — William D. Taylor viii WILL NEVER FORGET the first missionary conference I Foreword I ever attended. The year was 1966. My brother and I had just arrived in Canada as immigrants from India and hap- pened to walk into a church that was beginning its week of missions emphasis. As it turned out, the opening speaker was an American missionary who had been serving in India for many years. I had never been at such a conference be- fore. In a new church, in a new country, and experiencing a new theme, I sat there awaiting the missionary’s address. When he was through, I was quite shaken, wondering if all of his descriptions of the land of my birth were exactly the way I had seen them. Both my brother and I left that service somewhat perplexed by it all. Not only was I a relatively new Christian, but I was now going through an identity crisis. I was not sure if I was inside looking out or outside looking in. It took a few years for me to realize what had happened. When I made my first trip back to India five years after this event, its sights and sounds caught my attention in a way that had never registered with me before. Yes, there was the nostalgia and the thrill of using the language in which so much of my cultural memory was enshrined. But there was the staggering experience of surprise, even shock. I was re- minded of the old Chinese proverb: “If you want to know what water is, don’t ask the fish.” The point is well taken. When we are immersed in an environment, we do not see it for what it really is. It takes an outsider’s glimpse to bring a visceral response to that for which proximity only brought familiarity without emotion. But something fascinating happened as a sequel. Years later, when I was preaching in India alongside that very mis- sionary who was hosting my meetings, he made a comment ix x that brought laughter to all of us. When I Candle and the Bird,” in which he con- told him of my initial reaction when I trasted the light of a candle with the song heard him years ago, he told me of his of a bird. If you extinguish a candle, he memory of seeing us walk into the sanc- said, the light goes out. On the other hand, tuary. It gave him a great deal of unease, if you chase a bird away, “it just goes and he said. Not knowing who we were— sings its song on another bough.” The friend or foe—he had held back from gospel as carried by the Holy Spirit, he many things that he had wanted to say. mused, is not just a candle. It is also akin This simple episode may well capture to a bird’s song.
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