Charting a New Course: “Meta-Missiology”

Editorial Charting a New Course: “Meta-missiology”

his issue is perhaps one of the most which includes ontology, or the science of prophetic voice which seeks to marry the T significant we have ever published. being, and cosmology, or the science of natural with the supernatural and thus to This Special Edition, focused on de- fundamental causes and processes in create a holistic theology/missiology that westernizing the Gospel, falls into the things.” Hence “meta-missiology” per- encompasses the entire depth, height and realm of pioneering in missions which is tains to the true and essential nature of span of man’s total life and all he experi- why we have entitled our editorial “Chart- mission as well as the fundamental ences rather than a truncated missiology ing a New Course”. By this we mean that “causes and processes” of missions. Seen which denies core transcendent features of the post-modern phenomenon has given from this perspective it becomes clear man’s reality. us an opportunity to chart out and create how radically new the charting of the The rest of the articles follow suit. new patterns of faith and practice in gen- course in missions really is. Considering the ocean of relativism and eral, and of missions in particular. We have chosen Jonathan Camp- pluralism we swim in, we should not find We call these “new” patterns because bell’s presentation to lead the way it surprising that the “apostolic” nature of in a real sense we have never been here because it provides a basic framework for the church and mission be discovered and before. We have never had to swim in the the whole. Campbell’s clear cut call to seen for what it is. We need to understand ocean of relativism and subjectivism so free the Gospel from Western bondage, that the apostolic must be seen as priestly prevalent in the post-modern West. Also, reminding us of the basics of Christ as first i.e., we minister unto the Lord first and despite it, it has provided an opportu- being the “the way, the truth and the life” and then to the people. With the great the- nity to rediscover the Gospel and who is anything but simple. It cuts through the ological vacuum in church and missions Jesus really is—"the desire of all nations.” mire of “dialogue”, “world religion we have lost sight of that prior claim on It also is pioneering because the post- issues”, and “political correctness” and us as His ministers. As Katz and Wells modern situation has catapulted us into provides the much needed apostolic remind us, we need to return to the super- defining for ourselves a “meta- authority so seldom heard in our insecure, natural in conversion, and apprehend the missiology”—one which is long overdue. confused and troubled world. This “apos- eternal weight of glory revealed to us Our readers will see that the articles in tolic voice” is primarily for missionaries, from heaven. this Special Edition are like a voice crying mission leaders and for churches involved David Hesselgrave answers the ques- in the wilderness, literally crying “to pre- in missions. All need to hear from those tion, “knowing all this...how then should pare the way of the Lord” for the new day who “authoritatively believe” who speak we treat the”treasures” of the “world”? and the new millennium—a call to do with “anointing” in order to have the mire This is a much needed contribution to the God’s work in His way. Above all it is a rinsed out of our ears and hearts. practical living out of the High and Holy call to celebrate an intimate marriage cer- Campbell’s article is followed by a calling. The issues Hesselgrave presents emony between theology and missiology, superb presentation by Drs. Hiebert, Shaw and the conclusions he draws are as wise between biblical missiology and the apos- and Tiénou focused on “split-level” Chris- as the answers Jesus gave to the cunning tolic mission practice that flows out of it. tianity—a syncretistic “folk religion” that religious leaders of His day. These are not By “meta-missiology” we want to has veered off track—that is no longer simple answers nor simple problems, but denote a transcending missiology, one biblical Christianity. We came by this must be thoroughly discerned in the light that is higher and beyond the missiology “split-level” Christianity not unfairly, of God’s wisdom, revealed to us in God’s we have grown accustomed to in the having been “taught” that this was the Word and made life to us by His Spirit. West. The prefix “meta” is used in the way of truth. But as Roland Allen has same sense as in the word “meta- taught us the turnarounds in missions (and physical” or “meta-physics” which per- there have been many) are the direct work Hans and Judy Weerstra tains to that which has real being, seen as of the Holy Spirit . We believe we are in IJFM Editorial Team the essential nature of reality as in “meta- such a transition right now. Winter 1999/2000 physical truth.” Webster defines “meta- What is particularly significant about El Paso, Texas physics as “that division of philosophy Hiebert, Shaw and Tiénou is the united USA

International Journal of Frontier Missions Vol. 16:4, Winter1999/2000 Releasing the Gospel from Western Bondage

The Gospel is often held captive by cultural ideologies, traditions and structures. In order for the Gospel to spread across cultures, it must be set free from the control of any single culture. For Western cultures, the Gospel must be de-modernized in order to be truly translatable across cultures and be able to fully impact the modern way of life that has spread around the world.

by Jonathan Campbell

am not ashamed of the gospel, The Way (hodos) is Jesus. A way Jesus is the Way to life and the Way “I because it is the power of God for refers to a natural path or road way. Jesus of life. Our message is not a doctrine, phi- the salvation of everyone who believes: is the Way to life. Through him we are losophy or system of thought. It is not a first for the Jew, then for the Gentile.” reconciled to God. He is also the Way of set of propositions to be argued or com- Rom. 1:16-171 life. Through his incarnation and life, pared against. Philosophies may point to The gospel knows no boundaries. Jesus provides a living example that he truths; but Jesus said, I am the truth. Jesus Just as God became flesh and dwelt expects us to continue to live through not only preached the good news, he is among us, so the gospel must freely dwell community (John 13:15; 20:21; I Pet the good news. among all cultures. The gospel is the 2:21; I John 2:6). We are on journey with To every spiritual and relational power of God for the salvation of every- him he is both our goal and our guide (Is a yearning, the gospel of Jesus is indeed one who believes. This is good news to all 35:8; Heb 12:1-3). good news. To the alienated, the gospel peoples. The Truth (aletheia) is Jesus. Wan- brings reconciliation. To those who are Over the past five years, I have come dering in a sea of relativism, there is truth. powerless to change, the gospel is trans- to understand the power and profound This truth is not religious dogma, an insti- formational. To those who are despairing, simplicity of the gospel. On journey with tution or even religion. Truth is a person. Jesus brings the promise of a future and a believers from both Western and non- Jesus. We gain hold of what is true hope. To the lonely, the gospel provides Western contexts I have seen the gospel through grabbing hold of Jesus. Reality is the security of loving community. To embodied in a variety of cultures from found in Jesus Christ (Col 2:17). We those searching for meaning, the gospel Seattle, Washington to Ulanbattur, Mon- know truth through our relationship with gives a new identity and purpose for liv- golia. My beliefs and lifestyle are emerg- the author of truth. And it is truth that sets ing. The gospel of Jesus answers the spiri- ing from the following discoveries. us free (John 8:31-32). The truth of Jesus tual and relational longings of all cultures. is the basis for the lifestyle of Gods peo- The gospel is still incarnate in the The Way, the Truth, ple. Truth is the basis of the Way and the Body of Christ. Contrary to a modern or and the Life Way is the embodiment of the truth. hyper-mystical understanding of spiritual- When asked by Thomas, Lord, we The Life (zoe) is Jesus. Through ity, the most profound spiritual experience don't know where you are going, so how Jesus we are given life (John 6:35, 51, 63; we can have is not in isolation, but in can we know the way? (John 14:5), Jesus 11:25). Jesus calls the world not to a new community (cf. Matt 18:19-20). We can- answered, I am the way and the truth and religion or even a better life, but to a new not fully understand the Way of life out- (kainos) life (II Cor 5:17; Gal 6:15). To the life. No one comes to the Father side community. The world sees the real- know Jesus is to know life. And this life is ity of Jesus when believers live as the except through me (John 14:6). This verse like no other. Jesus said, I have come that Body of Christ in the world (II Cor 4:6- encapsulates what it means to embrace they may have life, and have it to the full 10; John 13:34-35). Jesus in all his fullness. The gospel is not (John 10:10; cf. John 15:11). To share in The gospel is culturally translatable. an abstract idea or an institutional struc- the life of Jesus is to experience him both The gospel is not Eastern nor Western, ture. The gospel is a living reality. Jesus is now and forever (John 3:16; 17:3; I John Jewish nor Gentile. The gospel is Jesus. the Way, the Truth and the Life. 5:11, 20). This is the genius of the gospel. Jesus

International Journal of Frontier Missions Vol. 16:4, Winter 1999/2000 168 Releasing the Gospel from Western Bondage

knows no cultural boundaries. When the The church sacrificed its integrity for ing should compromise the essential gospel becomes in culturated or over- relevance, resulting in syncretism. Wilbert nature of the gospel. We should not want contextualized, it becomes less than the Shenk is accurate when he asserts, the the gospel to be anything less or anything good news. It becomes culturally isolated church in modern culture has succumbed more than what the Word of God makes thereby hindering the natural progression to syncretism in pursuit of evangelization it. If the church hopes to fulfill her calling across cultures. by its uncritical appropriation of the in the world, there must be a willingness assumptions and methodologies offered to let go of any modern cultural percep- Western Bondage by modern culture (1995:56). Generations tions and practices of the gospel and of the Gospel of uncritical enculturation have left us rediscover the powerful simplicity of the Whatever influence the gospel had on with a diluted and impotent church. gospel and of being Gods missionary the Western world, it is dwindling fast. These problems transcend Western community actively engaged in the world. With the curtain of modernity being contexts. Syncretism is a global reality. In short, the gospel must be de- pushed aside, the new light of postmoder- Because the Western church has been the modernized in order to be translated nity is revealing the hollowness of the dominating missionary influence until across cultures. Christendom church and westernized gos- recently, the effects of syncretism can be The modern church must come to the pel. The modern church has become a seen worldwide. Shenk claims, This harsh realization that in many ways its subculture on the fringes of culture. should not surprise us, since the model gospel has been influenced more by mod- The Western gospel and its corre- and practice of church taken to Asia, ernity than by the life of Jesus and pat- sponding ecclesial expression presents a Africa, and Latin America was that of terns of the early church. Renewal is not clear contrast with the early church: com- Christendom, and nominality has cropped enough. Nothing less than a radical reor- munity was displaced by radical individu- up wherever Western missions have gone ientation is needed for the gospel to break alism, the experience of living the faith (1997:154). For example, my friend, Kas- free from the modern influences. The was replaced by gnosticism2 the emphasis ereka Kasomo observed the effects of New Testament reveals a gospel far more on obedience to Jesus shifted to the missionaries who brought more than the radical, dangerous, transformational, even authority of pragmatism and the priest- gospel to the Wanande people of Eastern revolutionary than we see in the common hood of all believers was substituted by Zaire: I discovered that what we had been church of our day. professional clerics. Once a way of living, calling orthodox Christianity was Western We all may need to go through a con- it is now almost entirely confined to a syncretistic Christianity. He concludes, version something like the apostle Peter building or worship service. our Christianity was doubly syncretistic. experienced in Acts 10 and 11. Peter’s In Jerusalem Christianity was a life- Doubly syncretistic, as the Nande Church conversion from an ethnocentric Jew to an style, in Rome it became an institution, struggles to be orthodox, while really try- advocate for Gentile missions was one of and in the West especially North America ing to be a Western church (1994:13). the most significant paradigm shifts in the it has become an enterprise. Church as a The problem with the Western church history of the church. So today, the missional movement with a distinct life- church must repent of any cultural tradi- style was sacrificed on the foundation of is that we have defined the gospel one tion that hinders the movement of the gos- institutionalism. And from this emerged way (i.e. scripturally and spiritually), then the individualization of faith, the mono- have established structures and practices pel across cultures whether modern or polization of the ministry and the separa- that are contradictory (i.e. institutional, post-modern or pre-modern. Just as Gen- tion of faith from practice. individualistic, pragmatic and political). tiles can now receive salvation as Gen- Throughout Christendom the church We have a normative view of doctrine, tiles, so all peoples have a right to be fol- has been willingly squeezed and pushed but not of practice. To separate faith from lowers of Jesus without having to become and diminished and redefined by moder- practice is to open the door to syncretism. Western or to become institutionalized. nity until the biblical and cultural are And that is exactly what the modern Every people group is entitled to experi- indistinguishable. Os Guinness submits a church has done. The church is no longer ence the Way of Jesus in their own cul- poignant explication of secularized evan- faithful to its simple nature of the gospel, ture.5 gelicalism: Compared with the past, faith nor is it redemptively engaging culture. today influences culture less. Compared Modernity has dominated the church, ren- Authority and with the past, culture today influences dering it a servile social institution.4 Contextualization faith more (1993:16). Church is increas- Any ideologies or organizational Marked by a rejection of traditional ingly characterized by nominality, indi- structures that are imposed upon the gos- and religious sources of authority, moder- vidualism, relativism and, ultimately, syn- pel will stunt the natural growth and nity favored reason, knowledge and prag- cretism.3 reproductive capacity of the gospel. Noth- matism as the road map to human

International Journal of Frontier Missions 169 Jonathan Campbell achievement and inevitable progress. and supernatural movement of the gospel The process of translation is symbi- Modernism denies divine authority and across cultures. otic or bi-directional. For the gospel to be hinders the natural movement of the gos- embodied in a culture requires a mutual pel. Therefore, a critical question for unleashing the gospel in cultures of Figure A relativism is: by what (or whose) Spheres of Authority and Contextualization authority do we make decisions regarding contextualization? Do we SPHERE OF DESCRIPTION TRANSLATABILITY AUTHORITY base our decisions on tradition Christ’s Commands are non-negotiable. Jesus Christ is Fully Translatable (legalism), on what works (pragma- Commands our ultimate authority. Therefore, our first No Adaptation (The Core) priority is to faithfully follow Jesus and fulfill Non-Negotiable tism) or on the latest cultural trends his purposes (Mt. 28:19-20; John 14:15, 21; (syncretism)? Contextualization I John 5:2-3). without accountability to objective Biblical Principles refer to scriptural teachings that Translate to maintain the Principles truth (or metanarrative) will inevita- complement the words and works of Jesus. dynamic equivalent. (The Substance) Cross-cultural principles can be drawn from The essence is bly lead to relativism and syncre- the apostolic teachings (Acts 2:42; Rom 16:17; unchanging II Thess 3:6, 14; II Tim 3:16). tism.6

There must always be a divine Apostolic Patterns are principles and values in action. Translate, standard by which contextualization Patterns They are expressed in specific cultural contextualize (The Application) contexts as behaviors, practices and lifestyles to fit the culture is evaluated especially in the relativ- of first-century Christians that are normative (I Cor 4:16-17; Phil 3:16-17; I Thess 1:7-8; II Thess 3:9). istic and pluralistic climate of post- modernity. Genuine contextualiza- Church Church practices or traditions are culturally Non-Translatable Practices inherited and/or established ways of thinking, feel- Culturally-Specific tion is built on the assumption that (The Expression) ing or doing. They should be tested according to the commands of Christ, biblical principles and then to cul- there is a timeless and changeless tural relevance (Mt. 15:3, 6; Rom 12:1, 2; Col 2:8). core of the gospel that can be translated into any culture (cf. Sanneh 1989). In the 1974 Lausanne conference, Postmodernity, therefore, calls us to exchange between the gospel and the cul- Bruce Nicholls explained, embrace the paradoxical tension of being ture. Bosch writes, Inculturation suggests authoritative and contextualized to contin- a double movement: there is at once incul- This Gospel of the kingdom as turation of Christianity and Christianiza- defined in Holy Scriptures is ually evaluate mission strategies for their totally relevant to man in the cultural sensitivity and biblical integrity. tion of culture. The gospel must remain totality of his need. This follows This requires us to nurture a keen discern- Good News while becoming, up to a cer- because the Gospel was designed tain point, a cultural phenomenon and provided by the same God ment between the exotic (i.e. modern or who made the human heart and culturally-specific) and the essentials (i.e. (1991:454, emphasis in original). The who knows the depth of mans trans-modern or culturally-translatable). challenge is to relate to the culture free of alienation from him and from his cultural trappings foreign to the context fellows (1974:647). Gospel Translation (i.e. not to transfer ones own native cul- The revelation of Jesus Christ is as Journey ture into a new culture). David Hessel- always translatable. The spontaneous grave and Edward Rommen highlight the Ecclesial translation should be an expansion of the gospel will be limited as tension as they describe the missionary intrinsically spiritual process because the long as people confuse the normative with task with its hazards: church is in an endless state of encounter- the temporal. Namely, we must come to The missionary's ultimate goal in ing the culture and being encountered. discern between modern forms and meth- communication has always been to repre- The nature and mission of the gospel ods that have been developed in the mod- sent the supracultural message of the gos- demands that we continually wrestle with ern era with the eternally translatable pat- pel in culturally relevant terms. There are how to embody the Gospel in the world to terns of the gospel and church. Figure A two potential hazards which must be be both biblically authoritative and cultu- illustrates four realms of authority which assiduously avoided in this endeavor: (1) rally translatable. This ongoing process is provide a standard for interpreting and liv- the perception of the communicators own guided by two basic questions: 1) What is ing the New Testament in todays postmod- cultural heritage as an integral element of the Gospel of Jesus? and 2) How will we ern contexts. This chart distills the essen- the gospel, and (2) a syncretistic inclusion then live the Gospel of Jesus in this tials from the non-essentials, it helps filter of elements from the receptor culture changing culture? which would alter or eliminate aspects of out anything that may hinder the natural

Vol. 16:4, Winter 1999/2000 170 Releasing the Gospel from Western Bondage

the message upon which the integrity of 2. Recover the culturally-translatable threatens the translatability of the gospel. the gospel depends (1989:1). gospel: What is the gospel of Jesus? What Only as the gospel becomes a way of life Faithful translation demands that we example did Jesus leave us? What didn't in the culture of the people will there exegete both the biblical patterns and the he leave us? What are the biblical essen- emerge new indigenous movements in culture. This helps avoid one of three tials of the gospel and church? What are and across all cultures. major errors: (1) syncretism, where we the non-essentials? What is the role of the To live in the Way of Jesus nothing engage culture without critically exeget- Holy Spirit in empowering us to live the could be more simple. Nothing could be ing Scripture, (2) hypocrisy, where we Way of Jesus? more difficult. Nothing could be more real may exegete Scripture, but never engage 3. Embody the gospel in new cul- and profound. Only then can we hope to the culture, and (3) isolationism, where tures: How will we live this Way in new bring the gospel to the ends of the earth. neither the Scriptures or the culture is cultures? What are the hindrances (and effectively engaged. Figure B illustrates opportunities) for translating the gospel in Endnotes: this context? How can 1. All Scripture quotations, unless noted Figure B we demonstrate the gos- otherwise, are from the Holy Bible: New Model of Engagement pel and Christian com- International Version (NIV). Copyright Engage Culture munity into this cul- 1984, International Bible Society. ture? How can we guard 2. Gnosticism rests upon a metaphysical dualism between the spiritual and mate- High Low against drifting away rial, between soul and body, between from the simple gos- metaphysical truth and phenomenal rep- pel?7 resentation, and ultimately between faith Translation Hypocrisy and practice. Modern Christianity is built Conclusion on gnosticisms high regard for informa- The love of Jesus tion with no necessary connection with Syncretism Isolationism loving obedience to Jesus (See also and the needs of our Lamin Sanneh (1989:17) and Jones world demand that we (1992)). translate the gospel in 3. Syncretism represents the blending of dif- all cultures. Roland Allen said, fering, even contradictory, beliefs into a the relationship of these approaches in new belief system that loses the unique exegeting Scripture and engaging culture. The spontaneous expansion of the essence of the original beliefs. See also The process of translation is neither a church reduced to its elements is W. A. Visser t Hooft in No Other Name: a very simple thing. (Roland science nor a pragmatic methodology, but The Choice Between Syncretism and Allen 1962:156) Christian Universalism (1963) and also rather an inherently natural and supernat- “Evangelism in the Neo-Pagan Situa- To harvest the fruit that the Holy ural endeavor. At work in both the church tion,” in International Review of Mission and in the culture, the Holy Spirit freely Spirit is yielding, we must abandon any (1976:83); Nida 1960:184-188; Vander gives wisdom, guidance and power to the cultural constraints and recapture the Veer 1994:197). community that strives to embody the powerfully simple gospel. Just as the boy 4. Even the popular American psychiatrist, gospel in its surrounding environment. David could not approach Goliath with M. Scott Peck observes, “It has become apparent to me that the vast majority of the weight and encumbrance of the kings Translation is a continuous process of church-going Christians in America are engagement and embodiment. It repre- armor, so we must continually identify heretics. The leading indeed, traditional sents a way of life the natural function of and remove those factors that inhibit the heresy of the day I call pseudodocetism. the missional community moving in the Body of Christ from moving freely (Cf. I It is this predominant heresy that intellec- world. This ongoing process can be sum- Sam 17:38-40; Heb 12:1-3). We must tually allows the Church to fail to teach its followers to follow Jesus (1987:297). guard against anything that might violate marized by the following three move- 5. Note however, Peter’s ongoing struggle ments: New Testament patterns of mission that in Galatians 2:11-16. 1. Deconstruct our culturally-specific lead to the movement of the gospel across 6. Ironically, neither legalism nor relativism paradigm of the gospel: How have we cultures. can redemptively engage culture. The for- been shaped by our culture(s)? In what In the midst of our current cultural- mer seeks to control insiders and the later succumbs to control by outsiders. Legal- ways have we been shaped by cultural ecclesial crisis, the most powerful demon- ism isolates and separates itself from both influences (e.g. educational, religious, stration of the reality of the gospel to post- culture and authentic faith. Relativism family, political, economic)? What are the modern cultures is the people of God assumes values are arbitrary and contin- common cultural/traditional standards embodying the gospel of Jesus nothing gent upon the situation and the changing used for defining the gospel? How much more and nothing less. Anything we cultures and thereby loses its distinctive- ness. Neither provides a solution for is translatable across cultures? might add to the essential Way of Jesus being salt and light in the world.

International Journal of Frontier Missions 171 Jonathan Campbell

7. Stanley Grenz proposes that we embody Peck, M. Scott 1987 The Different Drum. Dr. Jonathan the gospel in a manner that is post- Community-Making and Peace. New Campbell York: Simon and Schuster. Photo individualistic, post-rationalistic, post- currently serves Sanneh, Lamin 1989 Translating the Mes- here dualistic and post-noeticentric (1996:167- sage: The Missionary Impact on Cul- of on a church 174). ture. American Society of Missiology Jonathan planting team Series, No 13. Mary-knoll, NY: Orbis Campbell encouraging a References Books. movement of Shenk, Wilbert R. 1995 Write the Vision: Allen, Roland 1962 The Spontaneous indigenous The Church Renewed. Valley Forge, PA: Expansion of the Church and the Causes churches in the Trinity Press. greater Seattle Which Hinder It. Grand Rapids, MI: Vander Veer, Peter 1994 Syncretism, Multi- William B. Eerdmans. (First published area. He is also co-CEO of Enkubator, culturalism, and the Discourse of Toler- 1927.) ance. In Syncretism / Anti-Syncretism: LLC, an interactive media company Bosch, David J. 1991 Transforming Mis- The Politics of Religious Synthesis. designed as a tentmaking company to sion: Paradigm Shifts in Theology of Charles Stewart and Rosalind Shaw, eds. enable the partners to fulfill their Mission. Maryknoll, NY: Orbis Books. Pp. 196-211. New York: Routledge. mission of equipping indigenous Grenz, Stanley J. 1996 A Primer on Post- Visser t’ Hooft, W. A. 1963 No Other movements worldwide. He earned modernism. Grand Rapids, MI: William Name: The Choice Between Syncretism B. Eerdmans. his Ph.D. from the School of World and Christian Universalism. London, Mission at Fuller Seminary, where Guinness, Os 1993 Dining With the Devil: England: SCM Press. The Mega-church Flirts With Modernity. —1976 “Evangelism in the Neo-Pagan Situ- he studied mission to post-modern Grand Rapids, MI: Baker Books. ation.” In International Review of Mis- cultures. Jonathan and his wife Hesselgrave, David J., and Edward Rom- sion 65 (1):81-86. Jennifer live with their four children men 1989 Contextualization: Meaning, on Bainbridge Island, Washington. Methods, and Models. Grand Rapids, MI: Baker Books. Kosomo, Kasereka 1994 Nande Culture: A Solid Ground for Theologizing. M.A. thesis, Fuller Theological Seminary. Nicholls, Bruce 1975 Theological Educa- tion and Evangelization. In Let the Earth Hear His Voice. J. D. Douglas, ed. Min- neapolis, MN: World Wide. Nida, Eugene 1960 Message and Mission: The Communication of the Christian Faith. Pasadena, CA: William Carey. Patterson, Patterson, George and Richard Scoggins 1993 Church Multiplication Guide: Helping Churches to Reproduce Locally and Abroad. Pasadena, CA: William Carey.

Vol. 16:4, Winter 1999/2000 Responding to Split-Level Christianity and Folk Religion

Folk religion and split-level Christianity is found in young churches around the world. It also is common in churches in the West which saps the vitality of churches. At best it limits Christian faith to a narrow segment of people’s lives. How should missionaries and church leaders respond to the persistence of old beliefs and practices long after people have become Christian? “Properly understood, following the principles of “critical contextualization” will steer us towards an enduring solution.

by Paul G. Hiebert, R. Daniel Shaw and Tite Tiénou

ow should Christians respond to lives. How should missionaries and ies focus their attention on the message H split-level Christianity, including church leaders respond to the persistence they bring, and ignore the context in the bewildering variety of folk religions of old beliefs and practices long after peo- which they communicate it. Conse- around the world? How can churches deal ple have become Christians?2 quently, the gospel remains incomprehen- with the resurgence of witchcraft in The answers we outlined in our book sible, fragmented, foreign, and irrelevant. Africa, spiritism in Latin America, Cargo Understanding Folk Religion3 deals with Second, missionaries need to under- Cults in Melanesia, new religions in old beliefs and practices, and to provide stand the religious beliefs and practices of Japan, and New Age and neo-paganism in biblical answers to the questions people the people to provide biblical answers to North America? To ignore them and hope face in their everyday lives. It will require the questions they face, and to contextual- that they disappear as Christians grow in what we call “critical contextualization.” ize the gospel and the church in the local faith is to open the door for a syncretism setting. Good contextualization requires that threatens the heart of the gospel. To Step One: Examine Local wise judgments, not an uncritical accep- try to stamp them out and replace them Beliefs and Practices tance or rejection of old ways. Wise judg- with imported beliefs and practices leads The first step in the process of “criti- ments, however, require a deep knowl- to split-level Christianity. cal contextualization” is to examine phen- edge of local realities. Without such The latter is a two-tier Christianity omenologically the people’s beliefs and understanding missionaries often jump to that persists around the world despite cen- practices in order to understand these as false or premature judgments. turies of instruction and condemnation by the people do. In our book we developed Third, many of the key issues facing missionaries and church leaders. Sidney a model for studying folk religions, and young churches emerge out of real-life sit- Williamson writes, used this to examine four key questions uations that are always in particular con- Most Christians live on two most folk religions seek to answer. Pre- texts. Each culture presents a different set unreconciled levels. They are of questions that must be addressed theo- members of a church and ascribe liminary Christian responses were given to a statement of faith. But below to each of these questions. In a later sec- logically. For one culture it is polygamy, the system of conscious belief are tion we looked at the public expressions ancestors, and the spirit world, for another deeply embedded traditions and it is social oppression, injustice, ideolo- customs implying quite a different of folk religions—their symbols, myths, interpretation of the universe and rituals, organization, and movements. gies, and massive social systems that the world of spirit from the Chris- stand in opposition to God. Missionaries tian interpretation. In the crises In our book much attention was is of life and rites of passage the given to the phenomenological study of must address not only the issues that Church is an alien thing. (1965, emerge out of the study of Scripture but religions for several reasons. First, this is 158) also address those that emerge in the daily the step most neglected by missionaries in “Split-level Christianity”1 is found in the past. Many study Scripture and theol- lives of people and churches. young churches planted among traditional ogy, but do not study the people. The religionists around the world. It also is effective communication of the gospel Step Two: Biblical common in churches in the West. It has cannot take place, however, without a Understanding sapped the vitality of churches and limited deep understanding of the language and The second step in the process of Christianity to a segment of people’s culture of a people. Too often missionar- “critical contextualization” is to test the

International Journal of Frontier Missions Vol. 16:4, Winter 1999/2000 174 Split-Level Christianity and Folk Religion

people’s beliefs and practices in the light neutrons and protons, the air we 27:9-10; Gal. 5:20; Rev. 21:8). This of biblical truth and tests of reality. This breathe, the ancestors we derive change from self-centeredness to God- calls for a deep knowledge of the Bible from, the angels who protect us. centeredness is one of the most difficult We live immersed in these and theological frameworks for under- immense invisibles. And more for humans to make. The problem is com- standing Scripture that serve as the crite- than anything else, we are deal- pounded when people with middle-zone ing with God "whom no one has ria by which human social and cultural seen at any time" (1994, 89-90). (split-level) worldviews are asked to systems are evaluated and judged. develop a theology that emphasizes God’s Until the invisible world becomes a Because folk religions are so diverse, no volition and human response rather than living reality in the lives of Christians, single set of theological answers will searching for and trying to manipulate they will not be able to deal with the ques- solve all the problems that arise. Specific God. tions folk religions raise. A theology of theological responses must be developed the invisible must take seriously a trinitar- for each context. There are, however, gen- A Holistic Theology ian understanding of God,4 who is contin- eral theological principles that can be Christians need to present God’s ually involved in his creation by his provi- used to deal with the many theological work in the whole of creation. This dence, presence, and power. It must take questions that confront Christian churches begins with a theology of cosmic history: angels seriously, for they are God’s minis- as they emerge from split-level religious of God, the heavens, and eternity. This ters on earth, and it must take Satan and contexts. We will return to the steps in the answers the ultimate questions raised by demons seriously, for they are fallen process of critical contextualization after a high religions regarding the ultimate ori- angels seeking to keep people from turn- discussion of the theological principles gins, purpose, and destiny of all creation. ing to God in repentance, faith and obedi- and the dangers we must avoid as a result. It must include a theology of human his- ence to Him. tory—of humans created in the image of Theological Principles God, the fall, God’s redemptive acts in Involved in the Process Worship and Submission the Old Testament, Christ’s death and res- At their core, folk religions are Theological principles that apply par- urrection in the New Testament, and the human efforts to control life. This is ticularly to the questions raised in folk work of the Holy Spirit in the church. reflected in the first sin, when Satan religions and split-level faith must be This answers questions related to redemp- tempted Adam and Eve, not to worship grounded in a larger theology of God, tive history. It must also include a theol- him, but to worship themselves. They creation, sin, salvation, and Christ’s ogy of God’s work in the lives of individ- could, he said, become their own gods. return. There is always the danger in deal- uals—of the meaning of life, desire for a Self-centeredness and self-possession ing with the pressing needs of everyday good life, need for guidance, and longing life to focus on one or another doctrine, remain the greatest human temptation and for justice, and explanations of death, dis- the central concern for most folk religious asters, the unknown and evil in poverty, and to lose sight of the gospel as a whole. beliefs and practices. People make sacri- injustice, racism, and oppression. This What we need are biblically balanced fices to gods and spirits to bargain for answers the existential questions of every- answers to the existential questions day human lives addressed. healing and prosperity. They turn to ancestors and divination in attempts to An holistic (whole) theology must A Theology of the Invisible control their own well-being. also include nature—its design, its voice Given the fact that the modern mis- The desire for control also leads to a praising its Creator, its suffering at the hand of evil, and the new creation in sion movement originated in the West, magical approach to problems, for magic which it will be fully restored (Rom. and the West increasingly depends on the enables humans to control their world, the 8:22; 2 Peter 3:11-13). Nature is the place world of sight, it is imperative that Chris- gods, ancestors, and other beings in the 5 where humans meet God and converse tians recover an awareness of the invisible middle zone. Even Christians are with him. Modern-day Christians are in this world. Eugene Peterson writes, tempted to seek to control God by sacred formulas when their prayers do not bring ready to see God’s hand in cosmic his- Most of the reality with which we tory, and, at times, in human history, but deal is invisible. Most of what the desired results. makes up human existence is The gospel rejects an ego-centered they see nature as an autonomous reality inaccessible to our five senses: operating by itself according to imper- emotions, thoughts, dreams, love, religion and a magical mentality. The cen- hope, character, purpose, belief. ter of its message is God and what he sonal laws. Only as they see God at the Even what makes up most of the does. It calls humans to submit them- center of nature will they root out the sec- basic physical existence is out of the range of our unassisted selves to God, and to live not by control ularism that plagues the contemporary senses: molecules and atoms, but by faith in his plan (Isa. 8:19-22; Jer. world. This is an important process in

International Journal of Frontier Missions 175 Paul G. Hiebert, R. Daniel Shaw, Tite Tiénou churches in the West as well as traditional already taken place (2 Tim. 2:18). Despite tional act for fear it is magic, even when mission contexts. The rapid shift to post- such preaching, sincere, devout, praying God asks it of them. The church then is modernity, with its focus on self- Christians remain poor and broken. In poor in the manifestations of God’s fulfillment and ultimate narcissism forces fact, they become sick and die. power. On the other hand, through zeal to a reevaluation (i.e., a need for an applica- The kingdom of God has come to demonstrate God’s power Christians can tion of critical contextualization) of the earth in the person of Christ. It is found run after the sensational, even when God wherever God’s people are obedient to the does not will it. But neither miracles nor Western, well-entrenched, and institution- King. It has also come to humans in the cross can be taken out of the gospel alized church. signs—those times when God shows them without distorting it. It is not easy for modern Christians to through extraordinary experiences what The Scriptures have much to say recover a holistic theology. Implicit in about power. God is the God Almighty English and other Western languages is a The rapid shift (El Shaddai, Gen. 17:1), who created and Neo-Platonic dualism that separates sustains all things by his power (Gen. 1), supernatural from natural reality, God to post-modernity, who defeated Satan and his hosts (John from nature, and religion from science. with its focus on 16:33), who will bring all things into sub- This dualism is not found in biblical self-fulfillment and jection to himself (Eph. 1:22). More over, thought. For instance, the word in Hebrew by his might he saves those who turn to used for this world and its order is bara, ultimate narcissism him and gives them power to become like “what is created,” which includes angels, forces a critical him and bear witness to his greatness. All humans, animals, plants and matter. The this must be affirmed. word implies that these originate in and reevaluation of Scripture also has much to say about are continuously dependent on God for the Western the ways in which power is to be used. their very existence. Events in human Unfortunately, many Christians think of lives cannot be divided into ordinary and institutionalized power the way the world around them miraculous. This affirmation of God’s church. does. They see it as active—it manifests presence in all things is essential in itself by demonstrations of might that answering the questions raised by folk overcome the resistance of the opposition. the kingdom is like. But signs are not the religions as well as by modern man. Consequently, they seek to show the reality to which they point. Signs of the world God’s superiority by means of kingdom are all around, but the kingdom The Kingdom of God power encounters that demonstrate his will come in its fullness only with A whole gospel is founded on a theol- ability to heal and cast out demons, confi- Christ’s return (Rev. 12:10). Until then, ogy of the kingdom of God—in God’s dent that when non-Christians see these, Christians live between two worlds. They they will believe. Scripture and history rule and work in the world. After the fall, are people of this sinful world. On the one show that demonstrations of God’s power sickness, suffering, starvation, and death hand they are tempted and sin, they are lead some to believe, but many rise up in became part of the world. Christ’s weak and fail, and the processes of dis- opposition, persecuting and often killing response was to come as a human, as the ease, degeneration, and death are at work God’s servants. This includes Satan and Second Adam, and to establish and pro- in them from the moment of birth. On the his hosts, and humans who oppose God claim his kingdom as the new work of other they are people of the kingdom— and his kingdom of righteousness both God on earth. The message of salvation although they sin, in God’s sight they are individually and corporately through includes good news to the poor, release to sinless; although they face death, they human institutions such as those that cru- the captives, sight for the blind, and lib- have eternal life; although they see a cified Christ and persecuted the early erty to the oppressed (Luke 4:18-19). But decaying world around them, they also church. how does this kingdom relate to human see the signs of a heavenly eternal king- We need to see anew that God’s use experiences as people live in the kingdom in the transformed lives of God’s of power is demonstrated supremely on doms of this world with famine, oppres- people. the cross. There Satan used his full might sion, poverty, suffering, disease, and to destroy Christ—to provoke him to use death? Power Linked with the Cross his divinity wrongly. Either would have Down through history prophets have Most folk religions seek power as the meant defeat for Christ—the first because claimed that the kingdom of God has key to prosperity, health, success, and Satan would have overcome him and the already come in its fullness. Christians, control over life. In response, Christians second because it would have destroyed they say, need not be sick or poor or fail- need a biblical theology of power. They God’s plan of salvation. Godly power is ures or sinners, or even die. In Paul’s day face two dangers, on the one hand, they always rooted in love, not pride; redemp- some claimed that the resurrection had may avoid every kind of bold and sensa- tion, not revenge; and concern for the

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other, not the self. God’s power is hum- What are the signs that enable Chris- Suffering and Death ble, not proud, and inviting, not rejecting. tians to discern the work of God and dif- Christians need a theology of sick- Its symbol is the cross, not the sword. ferentiate it from the work of self or ness, injury, suffering, and death. The This is why the world sees God’s power Satan? It is too simple to say that what consequences of sin cannot be divorced as weakness (1 Cor. 1:23-27). God’s people do is of God (cf. Matt. 7:21- from each other. The processes of aging Christians and churches are in desper- 23) and what non-Christians do is of and death are at work in humans from the ate need of showing God’s power in trans- Satan (cf. Num. 22-24). Human experi- moment of their conception. The side formed lives in a Christlike confrontation effects of this are sickness and bodily suf- ences must themselves be tested, for they of evil wherever they find it, whether fering. are not self-authenticating. demonic, systemic, or personal. They Although God often does heal people The Bible provides several clear tests must guard against distortions of a bibli- both by natural and by extraordinary cal view of power, divorcing it from truth, of God’s work. First, does it give the means, for Christians, their full deliver- and the temptation to use power for their glory to God rather than to humans (John ance is only after death, when they own glory. They are stewards, called to be 7:18; 8:50; 12:27-28; 17:4)? Around the receive their new bodies. The hope and faithful in using the power God gives world today people are drawn to strong joy Christians manifest in godly dying them for his glory, not their own. personalities, and tend to deify them. This and at funerals has been and often is a is particularly true in folk religions. Sec- powerful testimony to others of the power A Theology of Discernment ond, does it recognizes the lordship of and nature of the gospel. In dealing with folk religions and Christ (1 John 2:3-5; 5:3; James 2:14-19)? split-level Christianity, God’s people need Today there is little recognition that The test here is not one of orthodoxy, but a theology of discernment. People seek it may be God’s will for a Christian to be of submission to Christ in humility and signs to assure them that God is present, sick, suffer, or undergo trials and difficul- but apart from the fruits of the Spirit, obedience. Third, is the evidence of God’s ties in life, or that God can use these for there are no self-authenticating phenom- power through the Holy Spirit empha- their good. God can use sickness and suf- ena. Miraculous healings, speaking in sized, or the manifestations of the flesh? fering to draw people to himself, and to tongues, exorcisms, prophecies, resurrec- Fourth, does it conform to scriptural teach them patience and maturity (Job tions, and other extraordinary experiences teaching? Are those involved willing to 42:5-6; James 1:2-4). These are also the are reported in all major religions. For submit their lives and teachings to the test consequence of persecution for Christ’s instance, Bab Farid, a Pakistani Muslim of Scripture? Fifth, are the leaders and sake and so Christians, in small measure, saint, is said to have cured incurable dis- people accountable to others in the share in the suffering of Christ. Many Christians do not recognize eases, raised a dying man to life, con- church? The interpretation of Scripture is verted dried dates into gold nuggets, and not a personal matter, but a concern of the that illnesses are often the body’s warning covered vast distances in a moment (Gil- to stop them from living unhealthy life- church as an hermeneutical community. christ 1987, 32). styles. Also there is little acknowledg- Sixth, do those involved manifest the Hundreds of thousands of people ment that Christians and non-Christians fruits of the Spirit (Gal. 5:22-25)? Is there flock each year to the Hindu temple of share in the common lot of fallen human- love or self-centeredness, patience or Venkateswara at Tirupathi, South India, to ity, which includes famines, plagues, and short tempers, gentleness or arrogance? fulfill vows they made when they prayed illness. This does not mean that God is Seventh, does the teaching and practice to him for healing. Upwards of 15,000 uninterested in the lot of his people. people claim healing each year at lead believers toward spiritual maturity (1 Rather it means that he loves both the Lourdes, and many more at the Virgin of Cor. 12-14)? Some things are characteris- saved and the lost, that he is working out Guadalupe near Mexico City. Scripture tic of spiritual immaturity which should his purposes in a fallen world, and that points out that Satan counterfeits God’s be left behind as Christians grow spiritu- one day he will bring in a new and perfect work, and warns God’s people to guard ally. Eighth, does it lead Christians to creation. against being led astray (Matt. 7:15-16; 1 seek the unity of the body of Christ, or is In dealing with the longings Tim. 4:1, 7; 2 Tim. 3:1-4:5; 2 Thess. 2:9- it divisive (John 17:11; 1 John 2:9-11; expressed in split-level religions, it is 10). They are to test the spirits to see 5:1-2)? This does not mean that divisions important for churches to be caring com- whether or not these come from God (1 will not occur. Rather it means that teach- munities in which the fallen, sick, Cor. 12:3; 1 Thess. 5:20-21; 1 John 4:1- oppressed, and needy find refuge, and in 6). In this, their attitude should not be one ings that lead believers to a sense of spiri- which the hostilities and jealousies of life of skepticism, but of openness to hearing tual superiority have led them astray, and the voice of God when he truly speaks to therefore must be avoided. that give rise to witchcraft are handled them. and forgiven. Churches must also be

International Journal of Frontier Missions 177 Paul G. Hiebert, R. Daniel Shaw, Tite Tiénou places where believers gather to pray for old magical worldview. Simon repented, to non-Christian worldviews is as great or God’s blessings, and his deliverance from but he had learned a hard lesson—the gos- greater among followers of Christ who public crises such as droughts, plagues, pel cannot be reinterpreted in other world- live in the West where Christian assump- and wars. Churches must also be commu- views. It brings with it its own worldview tions still often dominate. They are in nities that read the Scriptures together and that supersedes all others. danger of reinterpreting the gospel in hear what God is saying to them in their Magic is the opposite of Christianity. terms of their own cultural categories—of particular contexts. In magic humans are in control. In Chris- equating it with Western civilization, tianity they are called to submit uncondi- material prosperity, individualism, human Dangers To Avoid rights, and freedom. In dealing with folk religious beliefs Self-possession, not and practices, including split-level Chris- demon-possession, Andro-centrism tianity, there are dangers to avoid. This One of the most difficult worldview fact should not keep us Christians from is the greatest themes to deal with is the andro-centrism engaging in the critique of folk religion as danger facing of religions created by humans. People well as theological development in spe- human beings. It is see themselves as the center of the world, cific contexts. It does mean that we should and everything revolves around them and be aware of problems that may arise. Here hard for Christians their lives. Their religions provide them we seek to caution churches and leaders to move from feeling ways to get what they desire by bribing or concerning certain areas that frequently begging the gods, spirits, and ancestors, give rise to various problems they need to be in and by controlling supernatural powers. control of their The modern worldview shares in this Syncretism lives to entrusting andro-centrism. The danger in responding to folk Christianity challenges andro- religions is not so much heresy as it is syn- themselves completely centrism, and calls believers to a theocen- cretism—combining elements of Chris- to God’s mercy tric view of reality. New believers come tianity with folk beliefs and practices in and His will. to Christ with their own interests in such a way that the gospel loses its integ- mind—their salvation, their health, their rity and message. The problem here is not well-being, their freedom from oppres- with old religious beliefs, but with the tionally to God and his will. The differ- sion. God begins with them where they underlying assumptions on which they are ence between the two is not in practice. It are, and the church must do the same. The built. The gospel must not only change is in attitude. Magic is formulaic and starting point is not the problem. The dan- beliefs, but also transform worldviews, mechanistic. Christianity is based on wor- ger is institutionalizing immaturity. God otherwise the new beliefs will be reinter- ship and relationships. Prayer is magic if calls Christians to spiritual growth in preted in terms of the old worldviews. The supplicants believe they must say the right which their focus on themselves gives result is Christo-paganism.6 things in the right tone of voice accompa- way to a love for God and others. While One important area needing transfor- nied by certain right words and actions to ministering to seekers at their point of mation is that of the magical mentality that be assured of the right results. It is wor- need, the primary focus should be on dominates most folk religions. If this is not ship when they kneel before God and cast moving them to mature expressions of challenged, Christianity will be seen as a their cares on him. The difference is often worship and ministry. Unfortunately, new and superior magic. This magical ten- subtle. Christians can begin to pray seek- many Christians have bought into the dency is not restricted to traditional relig- ing God’s help, but, when the answer is emphasis on personal health and prosper- delayed, unconsciously begin to become ionists. It is just below the surface in all ity as ultimate ends, and focus on them- coercive. For instance, Christians can read fallen human beings. Magic makes them selves rather than on the millions around Scripture to learn and grow, or to gain gods because it gives them control over the world who are lost and dying because merit that earns them their desires. Some nature, supernatural powers, and even of poverty, oppression, and violence. carry Bibles in their pockets, confident God, through the practice of proper rites. Believe it or not, it is a small step that these, like amulets, will protect them This was the experience of Simon from self-centeredness to self-deification, from harm. (Acts 8:9-24) the magician who, seeing i.e., the first and most fundamental of Engaging worldviews is not only the the miracles of Philip, Peter, and John, human sin. Satan did not tempt Adam and task of new Christians in non-Christian wanted to buy their kind of power with Eve to worship him, but to worship them- contexts. The danger of becoming captive money. Peter severely rebuked him for his selves—their own freedom and rights,

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and their potential of becoming gods. they act. It is equally important not to It is important to be biblically bal- Self-possession, not demon possession, is equate all phenomenological reports with anced (Matt. 23:23-24). It is easy to the greatest danger facing human beings. ontological reality. Careful, sensitive emphasize one truth at the expense of oth- It is hard for Christians to move from feel- investigation of these reports is needed, ers. It is easy to begin with Christ as the ing they need to be in control of their and independent verification sought when center of a Christian’s life, but in the busi- lives to entrusting themselves completely possible. Christians must also test the ness of life to unwittingly move the center to God’s mercy and totally submitting sources of these events when they prove to one of the expressions of the gospel their lives to his will. to be real. Certainly not all that is attrib- such as healing, justice, peace, or deliver- The results of self-centeredness in the uted to God is his doing. ance. The pitfall is that in time Christ church can be devastating. It leads to becomes peripheral and the justifier of authoritarian leadership, competition, Reinforcing Secularism what is now the Christian’s real concern. divisions and spiritual pride. Even those Contradictory as it may seem, by Balance is maintained only if Christ, not a renewed in spiritual movements often overemphasizing miracles Christians can particular cause, remains the true center look down on those not involved, and reinforce secularism. For instance, by of believers’ lives. have a judgmental attitude toward those looking for supernatural events as mani- In folk religions leaders are often who disagree with them. Christ- festations of God’s presence, they imply charismatic authoritarian prophets, who centeredness, in contrast, leads to humil- that God is not directly at work in natural develop personality cults. People who do ity and a desire for the unity of the phenomena which in the West are studied not understand what is going on in life are church, as well as a willingness to hear by science. As the knowledge of science attracted to a big leader who claims to and speak (Rom. 15:1-2; 1 Cor. 10:12). grows, God is increasingly pushed to the know the way. Such leaders often appear margins of life. Moreover, as miracles in young churches, but this creates prob- Experienced-based Theology become routine, they no longer appear to lems. It encourages most Christians to be Folk religion. including split-level be extraordinary, and people look for new followers, who have an uncritical trust in Christianity, is existential and experience- and more spectacular miracles to reassure their leaders. They attribute healings, based. The result is a pragmatic concern themselves that God is with them. The net prophecies, and miracles to the leader. for power rather than truth. Different effect of these dynamics is the seculariza- The leaders are tempted to take credit for methods are tried simultaneously to solve tion of everyday life. The answer lies nei- the work, and encourage the adoration of human dilemmas, with little concern that ther in seeking miracles, nor in denying their followers, and not be accountable to these often contradict one another. In such them. It is to reject the dualistic dichot- others. We must see that leadership, heal- settings it is easy for Christians to base omy of miracle and natural together, and ing, guidance, exorcisms, and other min- their theology on experience. From this to see the naturalness of God’s extraordi- istries in the church belong to the congre- point of view the test of truth is success. nary healings and the miraculous nature gation. Some members may have The sign of spiritual life and vital worship of his ordinary ones. The church must particular gifts, but they use these as is feelings of excitement, health, and pros- avoid making miracles the signs of God’s members of the body. perity. As Jonathan Edwards pointed out, presence—making the phenomena the We now return to the critical contex- experiences are not self-authenticating.7 center of its attention and ministry. tualization model to follow through on an They must themselves be tested for their Christians rejoice when God works in understanding of the first two steps with reality and cause. Christians need to avoid extraordinary ways to heal the sick, their emphasis on local phenomenology reading their experiences and theologies deliver the bewitched, and bring justice to and biblical understanding. into Scripture—focusing on their experi- the oppressed. What about those who are ences rather than on Scripture itself. not delivered? Too often they experience Step Three: A corollary of experience-based the- a false sense of guilt and despair, but who Discerning the Truth ologies is confusing reports with reality. are in the greatest need of ministry. To The third step in the process of “criti- In folk religions there are many stories of attribute sickness and death to a lack of cal contextualization” is to evaluate old spirits, visions, miraculous events, magi- faith or to spiritual defeat is too simple an beliefs and practices in the light of biblical powers, witchcraft, fulfilled prophe- answer—nor is it biblical (Job; John 9:2; cal truth. It is important to recall that our cies, guidance through divination, and the 2 Cor. 12:7-9). Even more than a theology aim is not to destroy folk religions and to successes of amulets and rituals to protect of healing, the church needs a theology of replace them with formal Christianity. It people from calamities. It is important to suffering and death—one that does not is to develop a vibrant Christianity relig- take these seriously, for they reflect the see these as failures, but as part of God’s ion that is rooted in the gospel. The life of reality as the people see it and upon which greater redemptive work in a fallen world. the church is found in a laity for whom

International Journal of Frontier Missions 179 Paul G. Hiebert, R. Daniel Shaw, Tite Tiénou the gospel is a reality that reconciles them believers to read and interpret the Scrip- wrong, needing correction. They must test to God and one another, and touches tures in their own cultural settings? The their convictions by returning to Scripture every area of their lives. answer lies in a meta-theology—a bibli- and to the God of Scripture. They must It is important to note, too, that there cally based way of doing theology that recognize that the same Holy Spirit that is no standard formula for dealing with sets limits to theological diversity. What they seek to guide them in their under- folk religions. They vary greatly from cul- follows are some principles for a bibli- standing of the Bible is also at work in ture society to culture society, and a dif- cally based meta-theology. other believers. They must allow others ferent response must be made to each of the greatest privilege they allow them- them. There is not one kind of witchcraft. selves—to make mistakes. Practices loosely labeled witchcraft are The vital continuity found around the world. Similarly, there and expansion of Done by the Church are many varieties of ancestor veneration, Christianity The third meta-theological principle ways of seeking guidance, and beliefs in emphasizes the need for Christians to be spirits and possession. around the world open to the checks of the larger Christian Given this diversity, it is important to requires both a community. Interpretation and application provide churches with broad theological of Scripture in everyday life are not just principles for dealing with the specific true gospel and a personal matters based on one’s private beliefs and practices they face. It is even truly transformed and personal opinion. Ultimately the more important to teach them how to do church as a whole must interpret the theology and how to do contextualization church. Word and act as an hermeneutical com- in their own contexts. Only as churches munity. take this task upon themselves will they Rooted in Divine Revelation On the global level, when people become mature and learn to live as Chris- The first principle of a biblically from different cultures study Scripture tians in their particular socio-cultural con- based meta-theology is that theological together, they can help one another check texts. Only then will they learn to preach reflection must be rooted in the accep- cultural biases. It is almost impossible for the gospel in ways that are understood by tance of Scripture as divine revelation. individual Christians to see the cultural the people, and respond to needs without The Bible is not a record of humans grids they bring with them to their under- compromising the church’s prophetic call. searching for God, but of God revealing standing of the Bible. These are better Answers to the questions raised by folk himself to them in the particular contexts seen by other worldviews. For this rea- religions must be hammered out in the of history, culture, and society. It is the context of the local beliefs and practices, son, missionaries and church leaders from source not only for finding answers to and constantly be reformulated as times outside play important roles in helping human questions, but of defining the and cultures change. This is best done by local churches to do theology, not by dic- worldview through which they should local Christians who understand and live tating the answers, but by acting as cata- look at reality and live their lives. in these settings. lysts helping the people to understand Today young churches around the Scriptures better, and to gently remind Guided by the Holy Spirit world are formulating their own theolo- them of their cultural biases. It is more The second principle of a biblically gies. Severe tensions often develop important that Christians learn to take based meta-theology recognizes that, between daughter and parent churches, their questions to Scripture and the God believers must seek the guidance of the but the young churches can no longer turn of Scripture, than that they get all their Holy Spirit in when interpreting Scripture. back. If they are to make the gospel rele- answers right from the start. They must study it on their knees, in a vant to their own people, they must do spirit of humility, willing to listen and theology in their own cultural settings. Evaluating the Context learn rather than with traditional dogmatic Attempts to export theologies developed A fourth principle of meta-theology self-assurance. Christians must recognize in the West and to preserve them highlights one of the hermeneutical tasks that their theology is an understanding of unchanged have to a great extent failed. of the church which is to evaluate and Scripture—not Scripture itself. Conse- respond to the socio-cultural and histori- quently, although they must hold their Developing a Meta-Theology cal contexts in which she finds herself. theological convictions strongly, to the If believers are free to do theology, Here it must undertake the process of point of being willing to die for them, yet what are the theological absolutes? Evan- must not equate these with Scripture. “critical contextualization”. Missionaries gelicals hold the Scripture to be true, for it They must admit that their understanding and church leaders can help local is God‘s revelation, but how can Chris- of truth is partial, biased, and possibly churches work their way through the pro- tians preserve that truth if they allow all cess by encouraging the congregations to

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gather information on the old ways when whole Christian community, seen tures. As Bible points out, their lives problems arise. Christians may respond to as both a contemporary and his- should reflect the presence and power of torical fellowship (LCWE 1978, old beliefs and practices in different ways. 11). the Holy Spirit, making them holy and They will keep many old cultural ways, Christlike in character. The transforma- Contextualization must be an ongo- just as Christians in the West do, but they tion begins with conversion, but it must ing process in the life of the church. On will reject other customs as unchristian. continue throughout life as believers grow the one hand, the world is constantly Outsiders may not understand the reasons in holiness and Christian maturity. People changing, raising new questions that must for this repudiation, but the people know come with their sins and scars, and lead- be addressed. On the other hand, all the deep hidden meanings of their old ers must begin with them where they are human understandings and obedience to ways. Sometimes missionaries and pas- and gently lead them to Christian matur- the gospel are partial. Through continued tors need to question practices people ity. Evangelism and discipling are both study and response, all Christians should have overlooked because these seem so essential to the life of the church. The grow in spiritual maturity. natural to them. Christians will transform first without the second leads to weak, immature churches poorly grounded in some old practices by giving these Step Four: Ministries explicit Christian meanings. faith. The second without the first leads to After critically evaluating their old of Transformation ingrown, pharisaical churches that die in The fourth and final step in “critical ways, people, led by their leaders need to their self-centeredness. contextualization” is to establish minis- create new beliefs and practices that are On another level, transformation tries that transform individuals and both Christian and indigenous. Although must also occur in social and cultural sys- churches. This enables individuals and they are no longer pagans, they should not tems. Corporate transformation must congregations to move from where they imitate Western Christianity. The process begin in the church. The Christian com- are to where God wants them to be. Chris- of “critical contextualization” takes the munity, as the body of Christ, is the out- tian faith is not simply an intellectual Bible as the rule of faith and life seri- post of God’s reign on earth and should exercise in search of truth, nor is it pri- ously. It recognizes the work of the Holy manifest the social order of the kingdom marily positive feelings of worship to Spirit in the lives of all believers open to of God, which is based on love, reconcili- Christ. It must go beyond knowledge of God‘s leading. It also strengthens the ation, servanthood and submission to biblical truths to their application in the church by making it an hermeneutical Christ. The explicit beliefs and underly- lives people live. It is the process of hear- community in which everyone seeks to ing worldview of the church must also be ing and applying the unchanging truths of understand God’s message to his people transformed to fit those in Scripture. If the gospel to life issues in specific con- in the context of their culture and every- new converts learn Christian teaching, but texts. It is to follow Christ as Lord in day lives. continue to think in terms of the underly- every area of life. ing categories and assumptions of their It is the need for this dynamic How does this transformation of lives interplay between text and inter- old worldview, the gospel will be sub- preters which we wish to empha- and communities take place? Missionaries verted. The social organization of the size. Today‘s readers cannot and church leaders cannot expect people come to the text in a personal church must be transformed. A church vacuum, and should not try to. simply to abandon their old ways and that holds to orthodox teachings but oper- Instead, they should come with an awareness of concerns stemming adopt new ones. People can only move ates like the world denies the reality of from their cultural background, from where they are by a process of trans- the gospel. The vital continuity and personal situation, and the formation. This is true for individuals as responsibility to others. These expansion of Christianity require both a concerns will influence the ques- well as social and cultural systems. The true gospel and a transformed church. The tions which are put to the Scrip- tures. What is received back, leaders must begin where the people are, gospel gives life to the church, and the however, will not be answers and lead them step by step toward God’s church proclaims the gospel. Either with- only, but more questions. As we address Scripture, Scripture ways. This process is often slow and halt- out the other soon dies (cf. Lingenfelter addresses us. We find that our ing, as believers move forward and slide 1998). culturally conditioned presuppo- sitions are being challenged and back. It is often piecemeal. Believers deal Ministries of transformation must our questions corrected. In fact, first with one area of their lives and than focus on people, not programs. They are we are compelled to reformulate our previous questions and to ask another, often overlooking what to outsid- not tasks to be accomplished by means of fresh ones... This process is a ers are important areas needing transfor- human engineering and action. They kind of upward spiral in which Scripture remains always central mation. In all this, leaders must be patient begin with learning to understand people, and normative. We wish to and redemptive, and not give up. identifying with them, and building rela- emphasize that the task of understanding Scriptures belongs not On one level, transformation is per- tionships of love and trust. They involve just to individuals but to the sonal. In Christ, people become new crea- communicating the gospel in ways the

International Journal of Frontier Missions 181 Paul G. Hiebert, R. Daniel Shaw, Tite Tiénou people understand, and helping them to ity is a phenomena that impacts every cor- “Critical contextualization” remains critique their old ways and think biblically ner of the world today. Presenting the an ongoing process that will not end until in their everyday lives.8 underlying principles, we hope will ena- we all stand around the throne of God and Ministry is an ongoing process, not a ble Christians to effectively relate to their join that great throng of believers from job to complete. People hear the gospel neighbors next door as well as half way every language, tribe, and nation, and through their existing categories, assump- around the world. worship the Lamb who was slain for the tions and beliefs. Conversion begins when they turn to Christ as Lord, but it must lead to the transformation of their beliefs, values, worldviews and lives. The movement toward a mature, truly biblical understanding of reality is a long and difficult one because it calls Christians to new and radical ways of thinking and living in their societies and cultures.

Conclusion Every church has a prophetic calling. It must proclaim the good news that creation will one day be restored to perfection; that sickness, loneliness, pain, and death will cease; and that all God‘s people will spend eternity in his presence with Christian Beliefs and unbounded joy and wholeness. This, truly, Cultural Practices is the good life. The church must examine Their book the socio-cultural context in which God called has placed it, and speak out against sin, injustice, oppression, and hatred. The cri- “Understanding teria for making judgments are not the Folk values of the world, nor the majority vote Religion” of all those who call themselves Christian. It is the Word of God, understood and Note: If needed for room applied by communities of committed delete the Vol 16:4 believers, and proclaimed to the society in reference on the which they live. Particular responsibility bottom of this page is placed on leaders to help their congregations in this ministry (1 Tim. 3:2-7; Titus 1:6-9). Churches must deal with the challenges raised by folk religions. If they do not, their public witness will be compromised by the private practices of their members. Only when all areas of life are brought under the lordship of Christ will churches have a vibrant life and winsome witness in the world. Increasingly in our pluralist world, these issues are no longer pertinent for missionaries, but regularly confront the churches in what used to be largely homo- geneous communities in Western Europe and North America. Split-level Christian-

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salvation of all people. To him alone be developed a number of criteria for discerning the Dr. Paul Hiebert work of God in a person’s life. (Edwards 1959) wisdom, honor, power, and glory for ever 8. Those who expect to find in Understand- is professor of and ever, amen! (Rev. 7:9, 11). ing Folk Religion strategies for quick solutions to mission and the problems raised by folk religions will be dis- anthropology at appointed. Ministry is built on principles, not for- End Notes mulas. Transformative ministries have to do with Trinity 1 Father Jaime Bulatao who referred to it in the particular. The gospel is truth for people liv- Evangelical ing in specific places and times, and caught in 1962, and later elaborated on the concept in Split- Divinity their own dilemmas. In dealing with folk relig- Level Christianity, Manila: Ateneo de Manila, ions it is important to remember that they are School. 1992) incredibly diverse. There are many kinds of 2. [Editor’s note: The authors call this two- witchcraft, divination, spirit possession, and tier phenomena “religious schizophrenia.” They magic, and each requires a biblical response that claim that this has its roots in the modern mis- deals with its particular nature. Specific missio- sionary movement that largely originated in the logical answers must be formulated in specific West which was profoundly shaped by the Age of Dr. Daniel Shaw contexts. Our book does not provide ready Exploration and the Enlightenment. This is stud- is professor of answers to the many different beliefs and prac- ied in their book Understanding Folk Religion, tices of folk religions around the world. It seeks anthropology and especially in the very important first chapter of to provide a conceptual framework whereby translation at their book: “Split-Level Christianity.”] Christians can think biblically about folk relig- 3. [Editor’s note: This article is a condensed ions they encounter. Fuller version of chapters 14 and 15 from their book Theological Understanding Folk Religion: A Christian Seminary. Response to Popular Beliefs and Practices, 1999 References Cited Baker Books, Grand Rapids, Mich.] Bulatao, Jaime C. 1992. Phenomena and 4. [Editor’s note: The trinitarian and biblical Their Interpretation: Landmark Essays 1957- concept of God is presented in Chapter 5 of their 1989. Manila: Ateneo de Manila. book.] Edwards, Jonathan. 1959. Religious Affec- 5. By “middle-zone” is understood a reality tions. New Haven, Conn.: Yale University Press. of life, beliefs and practices existing between for- Gilchrist, E. 1987. Bab Farid. Outreach to Dr. Tite Tiénou mal religion on the one hand and science and the Islam. III: 31-33. is professor of natural world on the other. In Western societies Lausanne Committee for World Evangeliza- this middle-zone is frequently a hidden reality, or tion. 1978. The Willowbank Report: Report on a theology of worse, an excluded from existence reality. It Consultation on Gospel and Culture. Wheaton: mission at Lausanne Occasion Papers No. 2. includes this-worldly supernatural realities such Trinity as earthly spirits, magic, evil eye, divination, and Lingenfelter, Sherwood. 1998. Transform- the like. ing Culture: A Challenge for Christian Mission. Evangelical 6. Christo-paganism is the older term used Grand Rapids: Baker Book House. Peterson, Eugene. 1994, Subversive Spiritu- Divinity for syncretism. It was widely used in Latin Amer- ality. Grand Rapids: Eerdmans. School. ica where much of folk religion looked Christian Williamson, Sidney G. 1965. Akamba Relig- (or looked Catholic) on the outside, but where the ion and the Christian Faith. Accra: Ghana Uni- inside (worldview) remained essentially pagan or versities Press. animistic. [Editor’s note: This article has been 7. Jonathan Edwards was involved in a great extracted and edited from Understanding Folk revival in which there were many experiences, Religion published last year by Baker Book both positive and negative. In the process he House, Grand Rapids, Mich. Permission granted.]

International Journal of Frontier Missions Third Millennium Missiology: “Use of Egyptian Gold”

As mission enters a new millennium the utilization of profane learning—the use of “Egyptian gold”— in spiritual and mission endeavors takes on a new urgency. We need to investigate pertinent precursors and precedents in history, and above all else, we need to apply the principles in Scripture to make the God-designed impact for missions in the new millennium.

by David J. Hesselgrave

t the beginning of a course on priate to investigate pertinent precursors, arrival in Canaan, Abraham built an altar A church planting and development in precedents and principles in Scripture and and worshiped Jehovah. But in Egypt he Trinity Bible College in Kursk, Russia, I church and mission history in order to vacillated; resorted to subterfuge in order sensed a pervasive suspicion on the part chart a proper course. to protect Sarah and himself, and was of the students, especially the 22 pastors justly rebuked by none other than the Pha- who made up about half of the class. I Biblical Background raoh himself! soon discovered the reason: Experience A number of pertinent Bible passages Back in Canaan, at Sarah’s sugges- had taught them to anticipate more and point to the relationship between Israel tion, Abraham proposed to “help” Jeho- more material on social structures, demo- and Egypt, especially as that relationship vah fulfill his promise by impregnating graphics, opinion surveys, program devel- has to do with the Exodus and its after- her Egyptian maid, Hagar. From that opment and the like. When they under- math. Liberation theologians, for exam- union sprang the Ishmaelites. Tension stood that the primary focus of the course ple, appear to give more attention to between Sarah and Hagar and their would be on biblical theology—and espe- Israel’s emancipation from Egypt than to respective families was further exacer- cially as they rediscovered the newness almost any other single event in the Old bated when Esau “despised” his heritage, and relevance of the biblical text—their Testament. At the same time, it is doubt- married Ishmael’s daughter Mahalath, and attitude changed completely. In session ful that any of us give sufficient attention fathered the Edomites. after session notebooks were readied; to the subsequent struggle to “get Egypt The Genesis record closes with Jacob Bibles were opened; discussions came out of Israel,” to use the phraseology of and Joseph and the rest of Jacob’s sons in alive; and new auditors appeared. preachers. And yet this latter undertaking Egypt as beneficiaries of Egyptian kind- In retrospect, it is easy to see what has happened at Kursk, and similar proved to be far more difficult than get- ness and largesse. But they were destined schools, since the doors of Russia opened ting Israel out of Egypt. In fact, it consti- to become victims of Egyptian cruelty and to Western—especially, American mis- tutes a major theme of the Old Testament, barbarism. Numerically they had been sions. Studies in practical theology, Chris- to use Walter Kaiser’s term, one of those blessed. Seventy souls had gone down to tian education, counseling and missions “nodal points” that we do well to ponder. Egypt and when they came out they were have become increasingly occupied with Accordingly, the ubiquitous and as “numerous as the stars.” (Deut. 10:22) social science materials. In some cases ambivalent relationship between Israel But spiritually they had become impover- those materials have not been well inte- and Egypt might well serve as a starting- ished. grated with Scripture. In some cases they point for this particular article. Through- 2. The book of Exodus details Egyp- have even preempted the proper place of out the Old Testament and right into the tian barbarism and, then, the Passover and Scripture. New, God’s Chosen People alternately Israel’s miraculous deliverance. But the Problems connected with the utiliza- found Egypt to be a refuge and a prison. text goes on to demonstrate Israel’s con- tion of profane learning in spiritual Their relationship with the Egyptians tinued fascination for Egypt as expressed endeavor is not new, but for a variety of proved to be both a bane and a blessing. A in her lack of appreciation for divine guid- reasons these problems take on a new few familiar illustrations and biblical ance and provision; her preference for urgency as missions enter a new millen- examples will have to suffice. Egyptian food, especially its leeks and nium. Accordingly, it would seem appro- 1. In Genesis we learn how, after his garlics; her readiness to convert Egyptian

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gold into a calf resembling a prominent tivity. But he added that, though Jehovah tyred in the streets of a great city of the Egyptian idol; her faulty assessment of would eventually deliver a faithful rem- future—a city identified as both Jerusalem the chances for overcoming the Canaan- nant from Babylon, those Jews who and, mystically, as “Sodom” and “Egypt” ites; and much, much more. sought refuge in Egypt would be severely (Rev. 11:310).2 3. According to the account in 1 judged and judged in that land (Jer. 42:9- Certainly, Egypt and its ubiquitous Kings, no sooner had Solomon ascended 22). relationship with the people of God is a David’s throne than he formed an alliance 5. During the so-called “silent years,” theme that was not lost to the New Testa- with Pharaoh and cemented it by marry- it first appeared that Israelites who dis- ment writers and should never be lost to ing his daughter and bringing her to the obeyed and sought refuge in Egypt had us as followers of the Lord. Accordingly, city of David (1 Kgs. 2:1). Solomon’s chosen the better course. Aramaic Jewish the institution of the Lord’s Supper on wisdom surpassed “all the wisdom of papyri found at Aswan indicate that the Passover of the Passion Week—and every Egypt” (1 Kgs. 4:30) but he was not wise Jewish colony in Egypt flourished and celebration of it since that time—recalls enough to withstand Egypt’s evil influ- that they even built a large temple before for God’s people the fact that they have ence. In spite of repeated warnings Solo- the time of Cambyses in the late sixth cen- been redeemed from sin and “rescued mon’s flirtation with Egypt soon became tury B.C. But Jeremiah was right. Eventu- from Egypt” by the body and blood of the apparent in the prominence he accorded ally, the kindly Pharaoh Hophra was Lamb of God. the city of Gezer, Pharaoh’s dowry to his strangled to death; the temple was While well known to Bible scholars, daughter (1 Kgs. 9:16-17); in the magnifi- destroyed; and Jewish colonists came the foregoing biblical and historical refer- cent house he made for his Egyptian bride upon evil days. ences (and many others that could be (1 Kgs. 7:8); and in the fact that he Nevertheless, the God who makes added) deserve careful study by all of us allowed his love for her and other foreign even the wrath of man to praise him and especially by Christian mission prac- women to lead him to a lesser devotion caused Ptolemy II to bring 72 Jewish eld- titioners. The critical placement, recurrent for the Lord leading him headlong into ers from Palestine to Egypt in the third attention (approximately 750 references in idolatry (1 Kgs. 11:1-4). century B.C. in order to translate the Pen- the Bible) and attendant phraseology of In this way Solomon set the stage for tateuch into Greek. And, as is common these references conspire to underscore the downfall of Israel. After Solomon’s knowledge, the resultant Septuagint trans- both the theological and practical signifi- spiritual defection and the division of the lation was destined to play a crucial role cance of the relationship between Egyp- monarchy, Jeroboam in the north institu- in the ministries of Jesus and the apos- tian religion and culture on the one hand, tionalized apostasy by taking cues from tles.1 and the fortunes of the people of God on Aaron’s use of Egyptian gold and from 6. As the New Testament opens, the the other. Egypt is at once a friend and an the idolatry of surrounding nations, espe- last independent Edomite King, Herod, enemy, a storehouse and a rubbish heap, a cially Egypt. He built shrines; set up concocted a diabolical plot to kill the refuge and a snare for God’s people. It is golden calves at Bethel and Dan; and baby Jesus. Ironically, the Holy Family no wonder, then, that that very relation- appointed priests indiscriminately (1 Kgs. was instructed to seek refuge in, of all ship came to occupy a prominent place in 12:26-33; 13:33). places, Egypt (Mt. 2:13-19). Moving on the thinking of one of the greatest of the Subsequently, King Hoshea, consort- in the New Testament, we discover vari- Church Fathers at a critical time in the ing with So the king of Egypt, offended ous similarly intriguing references. history of the church. Shalmaneser and thus invited the down- According to the Acts record, people from fall of Israel. (2 Kgs. 17:1-18:13) Even Egypt were among those who heard the St. Augustine’s View King Hezekiah evidently leaned upon gospel in their own tongue on the day of In the fourth century of the Christian Egypt until Isaiah reminded him that it Pentecost and Israel’s deliverance from Era a scholar destined to become one of was not Egypt but the God who had deliv- Egypt was a prominent part of Stephen’s the foremost fathers and theologians of ered the fathers from Egypt who alone apology (Acts 2:10; 7:8-42). The writer of the Christian church, Saint Augustine, would deliver Judah (2 Kgs. 18:21, 19:21- Hebrews uses the Egyptian captivity to came face to face with a most critical 28). warn of the dangers of falling away, hard- issue. Others among the Fathers faced it 4. Coming to the Prophets, according ness of heart, and the deceitfulness of sin also, but it was the perspicuous Augustine to Isaiah and Jeremiah, the Jews of their (Heb. 3:12-19); and he warns believing who addressed it most forthrightly and time had to be warned not to lean on that Jews (and all believers) that the treasures instructively. “broken reed,” Egypt (Isa. 36:6). After and pleasures of Egypt are to be resisted As is well known, many of the failing to heed that and other warnings, (Heb. 11:22-27. Finally, the apostle John Fathers had been educated in rhetoric--the Jeremiah prophesied destruction and cap- predicts that two witnesses will be mar- summum bonum of the education of the

International Journal of Frontier Missions 193 David J. Hesselgrave time. The mastery of rhetoric at that time two-fold task: (1) to define Christian doc- not possible to employ “Egyptian gold” in entailed both the acquisition of philosoph- trine in such a way as to preserve its Christian service? Augustine answers ical and other knowledge, and also the exclusive character and weed out pagan these questions in the affirmative. He con- ability to communicate that knowledge accretions; and, (2) to effect a rapproche- cludes that, wherever truth is found, it is clearly, appropriately, and persuasively. ment between revelational truth and those the Lord’s. Gold from Egypt is still gold. For that reason, the great universities of aspects of pagan intellectual achievement It is usable. It can be a real asset in King- the time-—whether in Athens or Rome or not inherently antagonistic to that revela- dom service. However, Augustine adds Alexandria or Augustine’s Carthage— tion. Accordingly, in the first three books three cautions. The first is most explicit: were famous as centers of education in Egyptian gold must be tested in the light rhetoric. It will not be human of Scripture in order to determine whether Early in his life Augustine was pro- or not it is real gold. The second is both foundly influenced by the philosophy and knowledge that explicit and implicit: The truths of Scrip- oratorical skills of Cicero; later by the will ultimately ture are far more meaningful and signifi- Manicheism that found its way from Per- triumph in our day cant than any knowledge obtainable from sia through Egypt to North Africa; and, Egypt. The third is less obvious but, it ultimately, by a pervasive Neo-Platonism. or any other day. seems to me, also implicit in the text: But it was his early training in rhetoric In the final Quantitatively as well as qualitatively, that equipped him for his task as rhetor of more real, Kingdom-building truth is to Carthage and, subsequently, of Rome and analysis, what has be found in Scripture than in all the books then Milan. As his Confessions makes carried the day in of Egypt. clear, rhetor Augustine took great pride in What shall we make of Augustine’s his classical learning while entertaining a the past, and what solution to the problem of Egyptian gold? decided disgust for Scripture. Concerning will triumph in the On the one hand, there can be little doubt this he later wrote, future, is the truth that his rhetorical and philosophical learn- And now I was chief in the rheto- ing contributed much to the way in which ric school, whereat I joyed of the revealed proudly, and I swelled with arro- he championed biblical truth both within gancy, though (Lord, Thou know- Word of God. and without the Christian church. His role est) far quieter and altogether removed from the subvertings of in the all-important Council of Chalcedon those "Subverters" . . . among 4 (A.D. 451) is an obvious a case in point. whom I lived, with a shameless of De doctrina Christiana he concerned Refusing to sacrifice revealed truth on the shame that I was not even as himself with the discovery of biblical they.3 truth (modus inveniendi in rhetorical altar of pagan philosophy, Augustine nev- I resolved then to turn my mind to terms), and in the fourth book with ways ertheless utilized knowledge and skills the holy Scriptures, that I might of expressing and communicating that accruing to his pre-conversion training to see what they were. But behold, I refute Gnostic Christologies and sectarian see a thing not understood by the truth to others (modus proferendi).5 proud... For not as I now speak, While Augustine’s work reflects his gospels, and also in a successful effort to did I then feel as I turned to those maintain Christian orthodoxy. Scriptures; but they seemed to me tendency to allegorize Scripture, he never- to be unworthy to be compared to theless succeeded in providing his readers On further reflection, however, the the stateliness of Tully...4 with what has come to be a classic state- problem may be more complicated than Augustine’s attitude and perspective ment of both the problem before us and Augustine made it out to be, especially in underwent profound change when, struck also its resolution. Near the conclusion of our day. Speaking out of a background in by the eloquence of Ambrose in his Milan Book II he takes his readers back to the German theology and on the faculty of a pulpit, he was converted and baptized on Exodus story. He notes that Jehovah him- leading German university, for example, Easter, 387. His conversion was thorough- self had ordered the Children of Israel to Eta Linnemann comes to a quite different going. As a consequence, after being take vases and ornaments of gold and sil- conclusion. She holds that biblical Chris- ordained as Bishop of Hippo in 396, ver out of Egypt in order to put them to tianity and profane philosophy are inher- Augustine undertook a monumental task. use as they proceeded toward the Prom- ently incompatible, the latter being Aware of the fact that the various perver- ised Land. Could not the same hold true erected wholly on the bases of scholasti- sions of orthodox doctrine tended to in respect to some aspects of pagan phi- cism, naturalism and humanism. Conse- reflect one or another strain of a pagan losophy in general and, in particular, quently, she does not think that our emu- philosophical heritage, he set out on a Augustine’own acumen in rhetoric? Is it lation of Augustine and the church fathers

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in this regard is entirely positive. Refer- evangelical and pentecostal churches and the missiological relevance of the social ring specifically to Augustine’s gold from missions on the other. But among both sciences and the potential of rapidly Egypt analogy, she writes: conciliars and conservatives the ideas and developing technologies became particu- approaches of secular disciplines have I regard as unfortunate Augus- larly appealing. tine’s statement in De doctrina been accorded a wide berth, though in dif- Gradually but inexorably over the Christiana that Christians can fering ways and with different results. years appreciation gave way to fascina- use the phantom of pagan sciences like the Israelites used the During the last half century, conciliar tion. More and more attention came to be Egyptians’s goods. It needs to be missiologists have made repeated devoted to the discovery and use of social noted in passing that these same Egyptian riches were probably attempts to recover biblical authority and science findings, theories and methodolo- the material out of which the redefine mission in ways consonant with gies. Statistical analysis, dynamic equiva- golden calf was made at Sinai. Unfortunately, in Christianity the mindset and methodologies of West- lence, transformational grammar, func- golden calves were made out of ern modernity and post-modernity. The tionalism, bonding, programmed learning, 6 the riches of pagan philosophy. results have been decidedly mixed. In the “motivational pyramid, cognitive dis- 1968 in Uppsala, for example, conciliars sonance, decision scales, “yes-yes-yes” At the very least, Linnemann’s state- more or less agreed to “let the world set ment should serve as a reminder that and other sales techniques, fuzzy and the agenda.” Predictably, the “world’s bounded sets, marketing—all of this and problems accruing to the use of secular agenda” drowned out Donald McGavran’s more came to be common grist for missio- learning in Kingdom service are not easily appeal to remember the two billion who logical mills. And all the while, continu- resolved. Not at all. In fact, at one point had not yet had an opportunity to hear the ing advances in technological know-how Linnemann herself adds to the complexity gospel. Then, after the adoption of the made data gathering techniques, informa- of the problem when she says that much Third (“Reform”) Mandate of the Theo- of the scientific work of recent centuries tional networking, satellite telecasting and logical Education Fund (1970-77), they the like immediately available for King- (which she also grounds in humanistic conceived of one “contextualized” theol- 8 philosophy) is actually helpful—this by dom service. ogy after another. Liberation Theology, To illustrate, as this is being written, virtue of the patience, faithfulness, mercy Third Eye Theology, Waterbuffalo Theol- an entirely new project designed to break and grace of God himself.7 ogy, the Theology of Ontology and Whatever disagreement there might down resistance and mass market Chris- Time—these and still other theologies tianity is being launched in Japan. Basing be at this point, looking at the great con- were deemed to have special relevance to their strategy on the kind of imaging tech- troversies in which the church has been the varied cultural contexts of their propo- niques used in the commercial world, engaged through the centuries, Augustine, nents. This despite the fact that, whether knowledgeable, dedicated researchers pro- Linnemann and all Bible-believers can developed with an eye to the farmer in an pose to overcome Japanese resistance and agree on one thing. Namely, that it was Asian rice paddy or a villager in central not human knowledge, lucid argumenta- achieve results rivaling those achieved by Africa, most of those new theologies yield Francis Xavier over four hundred years tion or lofty eloquence that carried the day clear evidence of having been conceived, ago! More than a dependence upon scien- at Chalcedon and the other early councils, birthed and nurtured within the matrices tific methodology is involved here. Also and it will not be human knowledge that of Western universities and theological involved is an almost unbounded confi- will ultimately triumph in our day or any schools where biblical revelation had been other day. In the final analysis, and in dence in the value and potential of secular emasculated by historical criticism. accordance with Augustine’s dicta, what science put to Kingdom use. All the while, evangelical and pente- It is no mystery why conservative has carried the day in the past, and what costal missiologists have prided them- theorists and practitioners alike have dedi- will triumph in the future, is the truth of selves on their adherence to the plenary cated themselves to the mastery and utili- the revealed Word of God. authority of Scripture and the cardinal zation of “Egyptian gold.” They have doctrines of the church. Ostensibly at The Last Fifty Years done so with the best of intentions and out least, they placed their confidence in the of a profound concern for world evangeli- It was especially after World War II revealed Word of God rather than in the zation. They have done so because, the that “Egyptian gold” became common social sciences. Nevertheless, in a pro- issue of biblical authority being largely currency in mission—both conciliar and found sense and in unique ways, those settled (in their view, at least), it has been conservative. During these last fifty years very sciences were allowed to “set the thought that biblical answers to missiolog- there has been a spurt and then a gradual agenda” for conservatives as well as for ical questions can be either readily decline of conciliar Protestant missions on conciliars. This process gained significant assumed or easily adduced. What remains the one hand, and a significant surge in momentum in the 1940s and 1950s when is to make full use of any and all

International Journal of Frontier Missions 195 David J. Hesselgrave resources available in order to carry out most difficult for conciliars and liberals. ogy is well known—Paul Hiebert. Speak- the God-given task of discipling the As we have seen, already before the close ing to fellow missiologists, Hiebert takes nations. of the “Great Century” in Protestant mis- note of the positive contributions of the Though unintended, the results were sions, the Bible had been so subjected to social sciences to missiology but then cau- predictable. In this process we who are the ravages of the Enlightenment that they tions and counsels as follows: theologically conservative have become often found themselves bereft of authority ...we face a real danger. In recent overly enamored with the glitter of for both the Christian message and the years in evangelical missions, we “Egyptian gold.” All too often we have Christian mission. Because they did not have been so fascinated by the power of the social sciences that disregarded questions having to do with go far enough, noteworthy attempts to we are in danger of leaving our the purity of that “gold” as well as related biblical foundations, and, in the process, of losing the heart and questions having to do with the extent of soul of mission. We need to our reliance on it. Warnings that we have We who are return to the Scriptures to lay the developed a form of “de-theologized mis- foundations for a theology of mis- theologically sions for the next century.11 siology” have gone unheeded in many conservative circles.9 conservative have Also listen to the advice of a theolo- A generation ago the Church Growth become overly gian who in the past was committed to the School was greatly indebted to the find- enamored with construction of new theologies but who ings of sociologists and social anthropolo- now courteously but courageously gists especially. But, at the same time, its the glitter of exposes contemporary infatuations with early proponents were profoundly aware “Egyptian gold.” the golden calves of modernity and post- of the need for integrating those findings modernity—Thomas C. Oden. In a mono- with a biblical theology of mission. Vari- All too often we graph pertinently entitled “On Not Whor- ous attempts were made by Alan Tippett have disregarded ing After the Spirit of the Age,” he pro- and others of the Church Growth School questions having poses that we prepare for the new to fill this lacuna. Over the years, McGav- millennium by undertaking three tasks. ran himself became increasingly impatient to do with the First, he counsels us to study the bib- with any kind of mission that denigrated purity of “true lical text itself in preference to its modern Scripture and “Great Commission mis- interpreters. Second, he urges that we sion.” In more recent times, however, gold.” commit ourselves to contributing no new church growth studies and strategies have theology. Third, he challenges us to reac- become almost totally preoccupied with regain biblical authority in the twentieth quaint ourselves with the Christian con- what classical rhetoricians thought of as century have been only partially success- sensus of the first millennium. 12 the “audience,” now seen as the “market.” ful. Attempts to bridge the gap that separ- Listen also to a former student of ated Christ from Scripture and both Christ Bultmann, Gogarten, Fuchs and Ebeling Mission in the and Scripture from sinful man have not who subsequently became honorary pro- New Millennium carried the day. Very recent approaches fessor of New Testament at Philipps Uni- It appears that, for over a century, will prove similarly deficient. It will not versity—Marburg-Eta Linnemann. Con- Protestant missiologists of the various the- be enough to get back to the Bible— verted to Christ and called of the Lord to ological persuasions have labored almost almost.”10 Without a completely authori- teach in the Bible college in Malang, too diligently under “Egyptian taskmas- tative Bible, conciliars and liberals will Indonesia, Linnemann now says that his- ters.” Many if not most of us have increasingly find themselves in the com- torical criticism is based on the underly- become almost too acculturated to an pany of non-Christian religionists who ing scientific principle ut si Deus non “Egyptian mindset” and overly given to nevertheless claim a relationship with the daretur (“as if there were no God”). She the accumulation and utilization of One God called by whatever name. says that this has meant that “Statements “Egyptian gold.” I confess to being impli- But here we address ourselves pri- in Scripture regarding place, time, cated in the process. Now I would sound marily to conservative evangelicals and sequence of events, and persons are an alarm as we prepare for a new millen- pentecostals. How, then, should we pro- accepted only insofar as they fit in with nium with its potential for entering the ceed? We would do well to listen to some established assumptions and theories. Sci- “Promised Land” of an evangelized of our colleagues who have recently entific principle has come to have the world. addressed themselves to this question. status of an idol.”13 The question is, “How then should We need to listen to the cautions of a Concerning future Christian endeav- we proceed?” Changing direction will be missiologist whose expertise in anthropol- ors, Linnemann is persuaded that two

Vol. 16:4, Winter 1999/2000 196 Third Millennium Missiology

principles stand out as being fundamental ways that are but slightly less restrained, Endnotes: to those endeavors. First, the sciences that is precisely what Hiebert and Carson 1. Actually, various manuscripts edited should be recognized as basically anti- are also proposing. David Wells sums it about that time combine to form the Christian even though they yield helpful basis of our modern texts. But, espe- up succinctly when he writes, “Two dec- cially from a missionary point of view, information at times. Second, the Word of ades ago the debate was over the nature of the Septuagint Greek Old Testament dat- God should be recognized as sufficient Scripture, today it should be over its func- ing to c. 275-250 B.C. ranks as the most important. It was widely distributed, was for the work of God and as requiring no 17 tion.” the Bible of the early Christians, and supplementation from sociology, psychol- became the Bible of the Dispersion. ogy, educational theory or human experi- Conclusion 2. This prophecy entails a strange irony. ence!14 Namely, that among those who behold In a significant way, the future of the martyrdom of the two witnesses will Finally, we need to listen to the be representatives of the world’s peo- mission depends upon what conservatives exhortation of another New Testament ples, tribes, tongues and nations (the scholar whose commitment to both sacred make, not only of the authority, but also rubrics used to categorize the redeemed Scripture and Christian mission is well of the function of Scripture. Christian host in that oft-quoted missionary passage in Revelation 5:9). known to most of us—Donald A. Carson. mission must be undergirded with biblical 3. Augustine, The Confessions of Saint He responds to the current state of affairs authority but it must be guided by biblical Augustine, (trans. Edward B. Pussy; NY: and to the challenge of the future in a way theology. The most hopeful future for Collier Books, 1961) 38. 4. Ibid. 40. missions and missiology depends on the that leaves little doubt as to his take on 5. Cf. James J. Murphy, “Augustine and the both the urgency of the problem before us “re-missionizing of theology” on the one Debate About a Christian Rhetoric,” and the nature of its resolution. He writes, hand, and the “re-theologizing of missio- Quarterly Journal of Speech 46 (Decem- ber 1960) 408. ...the Bible as a whole document logy” on the other. To accomplish this, a 6. Eta Linnemann, Historical Criticism of tells a story, and, properly used, largely new kind of dialogue and syner- the Bible: Methodology or Ideology?, that story can serve as a meta- gism will be required. Theologians will (trans. Robert W. Yarbrough, Grand narrative that shapes our grasp Rapids: Baker Book House, 1990) 55. of the entire Christian faith. In need to fight off the infection of an Aris- 7. Ibid. 42-43. my view it is increasingly impor- totelianism imported from Egypt centuries 8. The author has made an effort to discover tant to spell this out to Christians and to non-Christians alike-—to ago; devote less time and effort to the the extent of social science influence on missiology over the period of about two Christians, to ground them in erection of theological systems; and, Scripture, and to non-Christians, decades from the later 1960s to the late as part of our proclamation of together with missiologists, give more 1980s (Cf. Today’s Choices for Tomor- the gospel. The ignorance of attention to the kind of biblical theology row’Mission: An Evangelical Perspec- basic Scripture is so disturbing in tive on Trends and Issues in Mission. our day that Christian preaching that will arrest the minds and change the Grand Rapids: Zondervan Publishing that does not seek to remedy the hearts of people of various religions and House, 1988) :139-140. In part the study lack is simply irresponsible.15 18 provided the basis for the writing of a cultures. Missiologists will have to book on directions open to missions in Then, with mission and evangelism struggle against a pragmatism that is the years remaining to the twentieth cen- specifically in view, Carson goes on to overly devoted to ingenious ways of tury. It consisted of a modified content analysis of representative mission publi- give us the solution, employing “Egyptian gold” and puts too cations during that period. One aspect of Evangelism might wisely become, much stock on the often ephemeral results the study entailed an analysis of 444 increasingly, a subset of biblical of alchemized strategies; and they will book reviews that appeared in Missio- theology... As I use the expres- logy between 1973 and 1986. (Missio- sion, biblical theology refers to have to labor alongside theologians in an logy is the official publication of Ameri- the theology of the biblical cor- effort to understand correctly and handle can Society of Missiology—an pora as God progressively dis- rightly the Holy Spirit-inspired Scripture. organization founded in the early 1970s closes himself, climaxing in the and composed of Roman Catholics, Con- coming of his Son Jesus Christ, Together, all alike will need to ponder and consummating in the new ciliar Protestants and Conservative heaven and the new earth. In again and again the contemporary rele- Evangelicals/Pentecostals). This analysis other words, sequence, history, vance of Paul’s admonition to first- revealed that the number of books focus- the passage of time—these are ing primarily on social science materials foundational to biblical theol- century citizens of both Caesar’s Rome was 79 (or 17.8 per cent of the total). ogy.16 and Christ’s Kingdom: “Adapt yourselves The number focusing on theological no longer to the pattern of this present concerns (i.e., theology and mission, and Readers will note that the two schol- theology of mission) was only slightly ars who themselves have been caught up world, but let your minds be remade and more—89 (20 per cent). The Missiology in higher criticism and new theologizing, your whole nature thus transformed. Then book review study was augmented by a you will be able to discern the will of modified content analysis of over two Oden and Linnemann, are the most radi- decades (from 1966 to 1988) of major cal not only in defending Scripture but in God, and to know what is good, accepta- articles in the International Review of urging its proper use. Indeed, though in ble and perfect” (Rom. 12:2 NEB.). Missions and the Evangelical Missions

International Journal of Frontier Missions 197 David J. Hesselgrave

Quarterly. The former is more ecumeni- arship that theological understandings of 14. Ibid. 156-157. cally oriented; the latter is a joint publi- mission are fluid and changing. They 15. Donald A. Carson, The Gagging of God cation of the Evangelical on the contri- are, therefore, in need of constant review (Grand Rapids: Zondervan, 1996) 84. butions of the social sciences whereas and revision. At the same time, theologi- 16. Ibid. 502. over four times as many (38 or 6.3 per cal discussions in the EMQ have tended 17. David F. Wells, God in the Wasteland cent) of 604 articles in the EMQ had to be less frequent and more superficial. that as a primary focus. On the other This likely grows out of the fact that con- (Grand Rapids: Eerdmans, 1994) 212. hand, 45 (10.6 per cent) of the 604 arti- servatives have more or less assumed 18. Cf. Hiebert, Paul. cit. 203, fn. 8 and cles in the EMQ focused on theological theological orthodoxy on the one hand, Thomas Finger, Christian Theology: An concerns while almost three times that and have seldom subjected secular-based Eschatological Approach (Scottsdale, number (145 or 15.3 per cent) of the 949 innovations to serious biblical evaluation PA: Herald Press, 1985). IRM articles had that focus. To better on the other. appreciate the significant of this statisti- 9. Cf. Edward Rommen, “The De- cal data it would be necessary to set theologization of Missiology,” Trinity them in the context of all the categories World Forum No. 19 (Fall, 1993). Dr. David involved. Also a more extensive content 10. Cf. Roger Olson, “Back to the Bible-- Hesselgrave analysis would have to be made in order almost,” Christianity Today, May 20, served as to ascertain more accurately the impact 1996, 31-34. of secular studies and disciplines on the 11. Paul G. Hiebert, “The Social Sciences missionary to writers and writings of the books and and Missions: Applying the Message” in Japan for twelve journals that were under study. On the Edward Rommen and Gary Corwin, eds. years. He is basis of the study in question all that one 184-210 Missiology and the Social Sci- could confidently conclude is that, quan- ences, Evangelical Missiological Society professor emeritus titatively at least, missiological inquiries Series, Number 4, (Pasadena: William of the School of World Mission at of recent times reveal that almost as Carey Library, 1996) 203. Trinity Evangelical Divinity School. much attention has been given to pro- 12. Thomas C. Oden, “On Not Whoring fane studies and disciplines as has been After the Spirit of the Age” in Os Guin- This article was first published in devoted to strictly theological ones. ness and John Seel, eds., No God But the Journal of Evangelical Theological Also, that more attention has been given God: Breaking with the Idols of Our Age to theological subjects in the ecumeni- (Chicago: Moody Press, 1992) 189-204. Studies (Vol. 42, No. 4). Used with cally oriented IRM than in the evangeli- 13. Eta Linnemann, Historical Criticism of permission. cal-oriented EMQ. My own reading of the Bible: Methodology or Ideology?, this is that higher critical studies have so (trans. Robert W. Yarbrough, Grand impacted conciliar missiological schol- Rapids: Baker Book House, 1990) 84.

Vol. 16:4, Winter 1999/2000 Forty Days of Prayer and Fasting for the Parsee People during their “Holy Days” March 10—April 18, 2000

Every year, in February/March-March/April and in July/August-August/September the Parsee people observe their holy days called, “Mukhtad.” Rituals begin early morning with congregational worship of spirits of deceased relatives, and proceed through the day until sunset. Devotees bring offerings of sandal wood and incense to their fire god, along with flowers, fruits, and other gifts. There are some 3.5 million Parsees in the world today, with only about 30 Parsees that are born again. Please join us in a forty day fast from February 14 through March 25, during their holy season. March 25 the birth- day of their leader, Zoroaster. Parsee authorities have been concerned at the growing interest of Parsee youth in Messiah Yeshua.

Parsees worship fire as their principal god, and spirits of deceased relatives. Many consider Yeshua to be a major Messiah or Prophet. Their “holy” book is very similar to the Bible, which makes the Bible attractive to them. Also, much of the Old Testament has mention of Parsee kings. This is a good incentive to offer Parsees the Bible for reading the Bible. Perhaps the strongest obstacle to their conversion is their sentimental attachment to their culture, especially their memories of joint family religious activities. Parsee converts find the Body of Messiah lacking in community support, which has motivated many to revert back to their pagan Zoroastrian ways.

Parsee people need to be delivered from their chains. Many Parsees have charged that Christians only preach about loving, when the Parsees are already practicing love. Please pray God burden loving Believers to earnestly pursue friendships and companionship with the unreached Parsees, and spend adequate quality time with them. Parsees are relational people, and enjoy fellowshipping with others. Specific Prayer Points

1. Mobilize Intercession for the Parsees. 2. Promote Awareness in the Body of Messiah for reaching the Parsees. 3. Recruit students and missionaries for Parsee outreach and planting congregations among them. 4. Outreach and prayerwalks to Udwada Shrine, and other Parsee temples. 5. Needs for “Love Parsees” ministry. (See note below.) 6. Pray for Parsee leaders, professionals and authorities to turn to the Living God in Yeshua Messiah. 7. Pray for the demonstration of the healing power of Yeshua towards sick Parsees, especially to those not open to the Gospel, to attest to the Deity and Love of Yeshua. 8. Pray for Parsee children to be drawn to Yeshua, revealing the simplicity of the Gospel to them. 9. Pray that indigenous Parsee congregation and fellowships be planted. Pray that this may happen in every Parsee locality, especially in Iran, Afghanistan, in India (Udwada, Bombay, Pune, and Gujrat), Karachi (Pakistan), the United Kingdom, North America, Germany and Australia. 10. Pray for the “Jesus Video” Outreach: Pray that every Parsee might receive a “Jesus Video” and a study Bible in their own language. Pray that every Parsee may be drawn to read and study God’s Word and know Yeshua. Note: At least 250,000 “Jesus Videos” are needed now. Special Note

The“Love Parsee”ministry is directly or indirectly carried out in various cities of the 10/40 Window. Please pray for effi- cient computers, laptops, fax machines, telephone lines, phones, faxes and other office equipment. Please also pray for skillful and submissive workers to help with ministry. Note: Except for the “Love Parsee Ministries” there is no mission outreach to the Parsee people anywhere in the world. There are only some 30 Parsee believers. For some reason, the Parsee people appear to have been excluded from the prayer networks of most major ministries. Please pray that this may change.

For more information, please look at the Parsee Profiles on the “Love Parsee” web site and on the AD 2000 site or contact the IJFM editor, Dr. Hans Weerstra <[email protected]> Ask especially for “the Parsee beliefs” that are very useful for this forty days of pray and fasting.

International Journal of Frontier Missions Vol. 16:4, Winter 1999/2000 Comparing Modern-Day Alternatives to Biblical Conversion

What are the modern-day alternatives to biblical conversion? It is absolutely imperative that we understand the modern aberrant teachings about conversion including the history of this development. To the degree that we understand the false from the true can we de-westernize the Gospel, appropriate the Biblical message of conversion for ourselves, and then proclaim its supernatural power and life changing message of turning to God to the needy world and all its peoples.

by David F. Wells he world is filled with conversion The Wider of Churches (WCC). The WCC has fos- T stories. An alcoholic turns from Theological World tered many of the major alternatives to drink to sobriety. A Western student’s life biblical conversion, and so we must The most important question to ask is changed by the teachings of an Eastern examine these aberrant teachings and the about conversion is “What does the Bible guru. One person joins a cult; another history of their development.2 The nine- teach?” not “What have past generations rejects it. A Hindu family believes the teenth century was one of astonishing thought?” nor “What sort of conversion soul of their departed loved one has evangelical vitality that resulted in the for- experiences have people had?” Because “trans-migrated” to a new body and been mation of several significant Christian all Christians think they are biblical in reborn. Although such conversions may youth movements and in two famous mis- their doctrine, it is important that we be precipitated by dramatic crises and sion conferences: New York (1900) and understand what individual Christians result in changed behavior, they are not Edinburgh (1910). The latter conference mean by biblical and how the Bible func- Christian conversions. They do not have gave rise to the International Missionary tions in their lives and church. Further- Christ as their cause and object and his Council (1921). This organization, along more, we need to know how the Bible service as their result. They do not with the Life and Work movement and should function in our lives. involve turning from sin to God by means the Faith and Work movement, developed This article was written from a self- of the Holy Spirit’s work. They are not into the World Council of Churches consciously evangelical point of view. based on the substitutionary death and res- (1948). However, as the Reformers taught, the urrection of Christ. Over time, the evangelical voice in Word of God alone is the sole infallible This article dealing with Christian the WCC became increasingly muted and criterion for all Christian thought and conversion was written for two reasons. the evangelical concern for personal con- action, and its function as such is an First, conversion is the only way one can version has become progressively dispar- unending one. Each generation must enter the family of God, and so it is aged. The blame for this is twofold: First, allow the Word of God to reform its important that we have a thorough under- non-evangelicals have opposed the bibli- thoughts and actions. A commitment to standing of it.1 Second, there are external cal gospel, and second, evangelicals have the authority and inspiration of the Scrip- and internal challenges to the Christian been guilty of anti-intellectualism. In part, tures is a commitment to allowing them to concept of conversion, and we need to the latter problem may be attributed to judge and guide our beliefs. Therefore in understand them. Externally, Christian evangelicalism’s roots in the laity of the we must measure everything, evangelicals conversion is opposed on religious and Church, which traditionally has not been included, by the Word of God, for we ideological grounds by those who are hos- concerned with theology. During the fun- assume that no evangelical would want to damentalist-modernist controversy in the tile to the Christian faith. Internally, many believe and act in ways that violate bibli- early part of this century, many evangeli- churches and denominations have failed cal truth. cals were openly anti-intellectual and not to preserve and teach the biblical view of In the first section, I will focus on the interested in serious theological debate. conversion. In this article I mainly want to non-evangelical portion of the Protestant focus on the internal challenge of this all They abandoned the field of theology to world, as the subset of Protestants that non-evangelicals, whose unbiblical ideas important crucial matter. comes to expression in the World Council on conversion began to take root.

International Journal of Frontier Missions Vol. 16:4, Winter 1999/2000 200 Comparing Modern-day Alternatives to Biblical Conversion

The non-evangelical ideas influenced Walter Rauschenbusch is the father theologies favored by the WCC, this has the International Missionary Council and of the modern social gospel. Dissatisfied implied that the task of Christians, (IMC) were reflected in the proceedings with the results of his parish ministry churches, and mission agencies is to join of that organization’s world conferences among German immigrants at the Second liberation struggles against racism and in Jerusalem (1928) and Madras (1938). German Baptist Church in New York oppressive political systems. On the one side, evangelicals maintained City, he went to England to get It is easy to understand why the that sin can be forgiven only through faith acquainted with that country's new social social gospel was seen as undercutting the in Christ’s substitutionary death and that movements and then to Germany to study theological foundations of the evangelical salvation by grace through faith excludes exegetical and systematic theology. While missionary movement. The sense of the the possibility of salvation on any other Rauschenbusch was in Germany, he was eternal lostness of unbelievers, which had grounds—for example, on the basis of influenced by liberal luminaries such as caused agony to young Hudson Taylor human will or good works. On the other Albert Ritschl, Julius Wellhausen, Adolf and motivated thousands of evangelical side, non-evangelicals repudiated the von Harnack, and Friedrich Schleier- missionaries to rush into the newly evangelical understanding of conversion macher. Their teachings revolutionized opened areas of Asia to rescue the souls and argued that non-Christian religions his former evangelical understanding of of “China’s millions,” was gone with the wind. Indeed, according to Rauschen- were valid forms whose contents could be the gospel. Rauschenbusch returned to busch concern for personal salvation is infused with Christian thinking without America to teach theology at his alma “close to refined selfishness.” Rauschen- requiring conversion to Christianity. mater, Rochester Seminary, where he busch expressed his understanding of the Some evangelical missionary agencies, began to promulgate his new version of missionary imperative this way: “Seek ye like the China Inland Mission in 1916 and the gospel. His first book, Christianity first the kingdom of God and God’s right- the Christian and Missionary Alliance in and the Social Crisis (1907), renounced eousness, and the salvation of your souls 1932, were offended and dismayed by this the individualistic and futuristic orienta- will be added to you... our religious indi- false gospel and withdrew from the IMC. tion of pietism, while trying to preserve viduality must get its interpretation from Opposition between evangelical and non- its spiritual dynamics. the supreme fact of social solidarity.” evangelical views of the gospel became so The gospel according to Rauschen- These new ideas soon began to influ- intense that the ecumenist Joseph Oldham busch presents salvation as a corporate, ence the younger generation. In 1902 at a characterized these streams of thought as not an individual, process. According to meeting of the World Student Christian two different religions, as did the evangel- Rauschenbusch the origin of sin is not Federation, H. de Bie from Holland urged rebellion against a holy Creator but social ical J. Gresham Machen in his trenchant Christians not to be content with conver- alienation from one another. Sinful acts analysis Christianity and Liberalism sion only but to strive to make their are those that alienate us from one (1923). nations Christlike. The focus of this new another. Following Schleiermacher, Raus- The ecumenical non-evangelical gospel shifted away from a concern to see chenbusch transferred the root of sin from understanding of conversion gave rise to sinners receive eternal life through recon- the human heart to society. The effects of the social gospel on the one hand and to ciliation to Christ and move towards a each person's sins condition the behavior vision of a world religion on the other. concern for humanizing the impoverish- of all other persons. Rauschenbusch Each of these theologies has a distinctive, ing and oppressive socioeconomic struc- rejected the biblical picture of Satan as a non-biblical way of understanding conver- tures that cause misery. The righteousness personal, sinful seducer and substituted sion. of God, the fulcrum in Paul’s doctrine of the prevailing socioeconomic and political justification by faith, gave way to social evils of his day in Satan’s place.3 justice as the primary expression of Social Gospel According to the social gospel, salva- Christ’s lordship over the Church and Theologies tion means overcoming the world’s soci- world. Few theologies have tried harder or oeconomic needs in the “kingdom of more deliberately to invalidate the evan- God.” Rauschenbusch taught that the gelical view of conversion than the theol- “kingdom of God” is a present, ethical- New Terminology ogy of the “social gospel.” This is true of religious condition that is found in the This new gospel in time required new the social gospel’s original form in the lives of those who practice the ethics of terminology. Justification was replaced by liberalism of the mid-1900s and of its Jesus. This kingdom, which begins as a humanization. The older evangelical more recent manifestations in theologies personal, experiential reality, is to be notion of “man turning towards God” was of secularization, revolution, and libera- established as a political reality through replaced by the new idea of “God turning tion. corporate human effort. In the political towards men” (for example, at Uppsala in

International Journal of Frontier Missions 201 David F. Wells

1968). The older theology of “bringing not untrue; Christianity is simply more formally opened up the WCC to other people to Christ” was supplanted by the true. Thus at the Edinburgh Conference religions. At the WCC’s Third Assembly new theology of “finding true human- (1910), even John Mott urged missionar- (New Delhi, 1961), what had been a ness.” As the Indian theologian M. M. ies to make connections with the “rays of stream became a torrent. Once again, Thomas explained, conversion has to do light” in other religions. using the assembly’s theme of Christ as with finding freedom from all that binds In the decades that followed the 1910 “The Light of the World,” there was a curt and oppresses human beings—not with conference, comparative religion devel- repudiation of evangelical missions. turning to God in faith and repentance. oped as a science and provided a complete According to this conference, the gospel Thus according to the “new gospel” con- has nothing to do with a unique disclosure version is not a redemptive act of God but In the New of God in Christ nor with a unique, a human work of cooperation with the redemptive work of God through Christ. forces of justice. Advocates of this new Testament, Instead, the gospel is about the “cosmic gospel deliberately have left the phrase believers witness Christ,” the mediator of creation who is the forces of justice ambiguous. In prac- to Christ, not to universally perceived in all religions. As tice, however, they have identified these people pursue their own liberation, Christ forces with left-wing political agendas. their experience emerges in their ideologies, regardless The heart of the new gospel is cap- of Christ. They what these ideologies may be. The culmi- tured in the title of Hans-Jurgen Schultz’s focus on the nation of this line of thought came at the aptly named book Conversion to the WCC’s “Program on Dialog with Other World (1967). According to Schultz, the objective realities Religions and Ideologies” (Addis Ababa, god Mammon does not reside in human of salvation--on 1971). According to this conference, “dia- hearts but in social structures. Thus God Christ and his log” is by no means a Christian cover-up is not at work to change human hearts but for the traditional gospel or an attempt to to liberate social structures. Given such a work--not on their win converts to this gospel. Instead, dia- gospel, it is no wonder that Philip Potter’s experience of this log is a Christian way of showing respect sentiment came to prevail in WCC circles. for other religions, and it provides an According to Potter, evangelistic missions work. entry into the wide spirituality that all that invite personal faith in Christ and his religions share. theological agenda for ecumenists. saving work “have been rightly con- According to this new discipline, a mys- demned in all our ecumenical confer- terious and undefinable reality lies at the Missio Dei ences,” the traditional gospel has pro- center of all human experience, as Among missiologists, this kind of duced “introversion,” in whose place Rudolph Ott argued in The Phenomenon ecumenical and interreligious thinking has Potter proposed “dialog” with religiously of the Sacred. Comparative religion was a been captured in the notion of Missio Dei. minded people. Potter’s advocacy of “dia- ready mate for the other great fascination The component ideas for this new under- log” is a bridge to the second major devel- of that time—the theory of evolution. standing of missions have come from opment in liberal theology—the idea of a Together they provided the ground for many different sources: from Karl Barth, world religion. believing that human consciousness of the came universalism; from Fredrick divine gradually emerged in history in the Gogarten came the thought that seculari- World Religion form of different religions. Advocates of zation is the way the gospel liberates peo- According to Friedrich Schleier- this idea seldom considered that the tran- ple today; from Alfred North Whitehead macher, the essence of all religions is a scendent, mysterious reality that suppos- and others came the belief that the being “feeling of absolute dependence” upon a edly lies at the center of human existence of God is merged in the stuff of creation transcendent power. This feeling is uni- might also be the realm of the demonic, as and together, in dependence on one versal and is shared by all people—it is an Paul teaches (Acts 26:18; 1 Cor. 10:20; another, they are in process and evolution; integral part of our humanity. Religions Eph. 2:1-3; 6:10-12). from the WCC itself came the social gos- This evolutionary line of thought has are man’s attempt to explain and under- pel and the endorsement of other relig- consistently been represented in WCC stand this feeling of absolute dependence. ions. thinking. For example, it gave rise to the Therefore, Christianity is a religion that According to this new concept of study project “The Work of God and the differs from other religions only in mission, the trinitarian God is involved as Living Faiths of Men” (July 1956), which degree—not in kind. Other religions are creator, redeemer, and renewer through-

Vol. 16:4, Winter 1999/2000 202 Comparing Modern-day Alternatives to Biblical Conversion

out the process of human history. He does Almost simultaneously, Asian be desirable. And 3) without the function not transcend history as a personal, super- Roman Catholic theologians applied Rah- of the Scriptures, conversion would not be natural being. Instead, he is to be identi- ner’s view to the historic Eastern relig- Christian. fied prophetically as the hidden force in ions. Raimundo Panikkar, a Spanish- Reformed theologians add a fourth human history that unceasingly drives it Indian theologian and the most outspoken sense: Without regeneration, conversion toward its final destination: the kingdom representative of this group, argued in The would be unthinkable, for regeneration of God.4 Thus all human movements that Unknown Christ of Hinduism (1965) that and conversion are related as cause and promote the goal of a new humanity in a the pre-incarnate Christ wedded himself effect. The creative, regenerative work of world community, including renascent to Hinduism at the conception of its God produces an overwhelming desire to non-Christian religions and theistic ideol- ancient, sacred books, the Vedas and turn from sin and conveys the ability to ogies, are to be seen as instruments in the Upanishads. According to Panikkar, believe in Christ, though initially God’s Missio Dei. As such the church must treat because Jesus is encountered in the mystic regenerative work may take place below them as allies in a common mission, for experiences of Indian yogis, as well as in the level of consciousness.5 they, too, serve the cosmic Christ, regard- the rituals performed in honor of Hindu What is the mechanism of conversion less of whether they mention his name. deities, there is no need to evangelize Hin- that causes inward change? The answers a dus in an effort to convert them to Chris- Christian gives to this question are not Roman Catholic Parallels tianity. Instead, Panikkar advocated “dia- compatible with modern assumptions. logue in depth” between Christians and The modern worldview understands con- This new ecumenical approach to Hindus that would enable both to experi- version as part of human behavior, or as other religions, as expressed in the ence the oneness of their mystic encoun- part of abnormal behavior, whose causes WCC’s Dialogue Program, has a Roman ter. As the outcome of such dialogue, are strictly natural and discoverable. Con- Catholic parallel. In 1961 Catholic dog- version is the purely natural effect of matician Karl Rahner set forth his theory Panikkar visualized a mutual penetration purely natural causes. This secular under- of the “anonymous Christian.” According of all religions and their respective spiri- standing of human behavior severs it from to Rahner, God desires the salvation of all tual heritages that would result in “one, any divine or spiritual reality and treats it people through Jesus Christ. Although holy, catholic and apostolic religion.” as a thing in itself that is self-originated only a minority of people know Jesus by The biblical alternative to these ecu- and self-interpreting. name, God has ordained other religions as menical ideas that we will present is built It is true that conversion is a type of channels through which he grants salva- upon two suppositions: First, Christian human behavior that involves deep and tion to the religions’ adherents. Salvation conversion is supernatural, and second, it complex psychological and sociological granted in this manner is based on the is unique. On both points the biblical posi- changes. Being a form of human behav- atoning work of Jesus Christ. Only after tion collides head on with prevailing ecu- ior, however, does not preclude conver- the Christian gospel has been presented to menical modern sentiments. sion from also having a divine component the adherents of other religions in an exis- or cause, just as conversion's psychologi- tentially challenging way can they con- Conversion is cal dimension does not preclude the pres- sciously accept Jesus as their savior. After Supernatural consciously receiving Christ as their Sav- ence of a spiritual aspect, and just as con- ior, they do not pass from damnation to In what sense is conversion supernat- version’s personal nature does not salvation but simply become aware of the ural? Is it supernatural in the sense that preclude the reality of conflict with super- salvation they have enjoyed all along as God is the primary and direct cause of all natural forces of good and evil. “anonymous Christians.” human behavior, so that acts of faith are Biblical Christianity always has Rahner’s theory was soon developed really his, rather than the penitent’s? Most acknowledged conversion’s spiritual by his German disciples H. R. Schlette Christian thinkers have found this type of dimension. In fact the Protestant Reforma- and J. Heiselbetz, who concluded that determinism injurious to biblical teaching. tion was precipitated by the conviction other religions are the “ordinary ways of Is conversion supernatural in the sense that God’s saving grace could be neither salvation for their adherents.” Hubertus that God is its indirect cause? This is an triggered nor augmented by anything we Halfab, a radical supporter of Rahner, car- arguable position. God certainly is the do. The Reformers believed that God has ried this position to its extreme and indirect cause of conversion in at least not accomplished part of our salvation argued that the mission of the church is to three senses. 1) Without God’s saving and left us to complete the other part make “Muslims better Muslims, Bud- action in Christ, conversion would not be through obedience and good works. dhists better Buddhists and Hindus better possible. 2) Without the convincing work Instead, they taught that God’s salvation Hindus.” of the Holy Spirit, conversion would not in Christ is free, perfectly complete, and is

International Journal of Frontier Missions 203 David F. Wells accepted and entered into by faith alone. ality, and the content of human experi- than personal biographies that attribute This fundamental conviction, how- ence, the reality of God is as natural as the changed behavior to Christ. Critics of ever, is tested anew in each generation. existence of water for fish. God is what Christianity point to similar testimonies in Fallen people have a persistent tendency our world and lives demand, and without non-Christian religions. Although most to believe that their behavior somehow him both are painful enigmas. Christian testimonies are sincerely completes what God has left incomplete. intended, and though God uses them to This leads to the belief that salvation is a Conversion is Unique bring people to salvation, testimonies are cooperative work. In the sixteenth century Conversion is not uniquely Christian, not the best way to explain Christianity to this sort of synergism (syncretism) was but Christian conversion is unique and non-Christians. understood ecclesiastically: religious obe- uniquely true. If we focus on behavioral If Christianity is true, then by defini- dience to the church was added to grace. changes, Christian conversion may be dif- tion Christians will have experienced Today in the West, this sort of synergism ficult to distinguish from some other types Christ. They will have a personal, living (syncretism) is understood psychologi- of conversion. If we focus on Christ to knowledge of Christ as God incarnate. cally: self-development and self- whom the sinner has turned in faith, They will know him as the humble, suf- gratification are added to grace to produce fering servant who bore their sins and a “holistic” person. In some Third World God’s judgment on the cross. They will countries, this sort of synergism is under- To our shame, we acknowledge him as the sinless anointed stood politically: involvement in causes have almost stood Messiah whom God raised from the dead. that promote justice is added to grace to They will worship him as the King of produce a new society. Regardless of the the New Testament kings who conquered both death and the means and understanding, all such syner- on its head. Ours Prince of Darkness and who will return gistic (syncretistic) theories violate the victorious and in great power. They will principle of the all sufficiency of God’s has become an rejoice in their knowledge of Jesus as the grace in salvation. anemic gospel that Great High Priest who has opened heaven The God of the Bible is a jealous demands little of and the very supernatural power of God to God. All attempts to add human effort to believers. They will experience God’s for- God’s grace denigrate and destroy grace. the convert in giveness of their sins. They will know Therefore God is intolerant of our terms of repentance what it is to return in the rags and tatters attempts to assist grace, whether they are of human depravity, with no right to a ecclesiastical, psychological, or political and obedience, place in God’s house, and to be wel- in nature, and he is jealous for the purity and consequently comed, drawn in, clothed with fine robes, of the grace he offers. and feasted at a banquet in their honor. Grace that needs human assistance Christ receives They will experience and know the in- for completion is nothing more than little from us by dwelling power and presence of God’s divine help. It is nothing more than God way of commitment Spirit, who will assure them of their salva- supplying what we cannot do alone. Grace tion, of God’s mighty presence in their that is nothing more than a divine helping and service. lives, and of their belonging to God’s peo- hand is not biblical grace. For according ple. And they will be able to speak of to the Bible, God’s grace single-handedly these things from their hearts. If Christian accomplishes what he intends it to Christian conversion is as different from faith is true—and it is—there will be achieve, with no admixture of human other forms of conversion as Christ is experience of which they can speak! from the founders of other faiths. help. Nevertheless, there are two ways in In the nineteenth and twentieth centu- The discussion of God’s grace which we need to exercise vigilance in the ries, the uniqueness of Christian conver- assumes that there is a relationship way we describe our conversion experi- sion has been obscured. Conversion has between God and ourselves within a sin- ence. First, the typical evangelical testi- come to be understood in purely subjec- gle natural-supernatural reality. God’s mony usually departs significantly from tivistic terms as changed behavior. The grace is supernatural, in so far as it is the New Testament pattern of witness- objective realities of conversion—its quite different from human potential, bearing. In the New Testament, believers divine origin, supernatural change, and power, or wisdom; but it is “natural,” in witness to Christ, not to their experience eternal results—have been downplayed so far as God and his works are not odd- of Christ. They focus on the objective and rejected. Additionally, evangelical ities or bizarre intrusions in the world but realities of salvation—on Christ and his “testimonies” about God’s saving grace in are properly part of it. Given the structure work—not on their experience of this Christ are understood as nothing more of the world, the shape of human person- work.

Vol. 16:4, Winter 1999/2000 204 Comparing Modern-day Alternatives to Biblical Conversion

Second, testimonies that stake the Christ, but when pressed, they can say lit- Christian if it is not centered upon and truth of Christianity on the experiences tle about how they are going on with determined by Christ. It is the historical being narrated, rather than basing the truth Christ. To insist that they need to follow Jesus, who is personally identical with the of Christianity on Christ himself, confuse Christ in obedience as their Lord, in addi- Christ of the resurrection, who is the people by directing their attention away tion to having him as their Savior, is an objective of our faith, its ground and its from Christ, who is unique, to human extraordinary admission of failure on our reason. Without him, there is no faith, at experiences, which may not sound or be part and theirs. The apostles did not dis- least, there is no true Christian faith. And unique. For example, if the truth of the tinguish Christ as Lord and Christ as Sav- without a Christ unique in who he was and gospel is tied to a testimony of transfor- ior. According to the Bible, it is Christ the what he did, there can be no belief that is mation and change, then non-Christians Lord who saves us from our sins (Rom. in any sense biblical. Christian faith is can point to similar stories of transforma- 10:8-13). To receive Christ the Savior is about a Christ who is without peer, equal, tion and change in non-Christian relig- to receive him as Lord. To repent of sin or parallel. He stands alone as God incar- ions, sects, cults, or even among users of and trust Christ’s death for salvation nate. He stands alone as one in whom, and certain drugs. Under the best of circum- involves trusting the living, resurrected, because of whom, sin, death, and the devil stances, our own experiences are difficult exalted Lord to apply the benefits of his have been conquered. Faith in such a to evaluate. The experiences of others are death and resurrection to us. Only if he is Christ is faith that by its very nature is dif- even more difficult. To evaluate experi- Lord can he save us. To our shame, we ferent from faith in any other person or ences properly, we need what we usually have almost stood the New Testament on cause in this world. do not have—a deep and accurate knowl- its head. Ours has become an anemic gos- edge of a person’s true character and the pel that demands little of the convert in Endnotes full record of his or her life. People who terms of repentance and obedience, and 1. [Editor’s note: This article is a reprint of the give testimonies usually are strangers to consequently Christ receives little from us “Introduction” from David Well’s book (now out of print) entitled Turning to God: Biblical us. Since we know little about their char- by way of commitment and service. Conversion in the Modern World. His whole acters and their lives, how can we evalu- True conversion is not an isolated book was written for the purpose to help us thoroughly understand Christian conversion in ate the truth and the validity of their testi- experience but one that is related to a life light of its modern alternatives.] monies? How can we discern the of discipleship. Conversion is the point in 2. Of course, not all Protestants in the WCC are non-evangelicals, just as not all Protestants authentic from the unauthentic or even time and experience at which we enter outside the WCC are evangelicals. from counterfeit conversion stories? into such a life. Discipleship belongs to 3. Recent liberation theologies have developed this idea along the lines of the Marxist doctrine Furthermore, we need to be careful and should follow from conversion the of class struggle. about the way testimonies function in the way that natural life belongs to and fol- 4. The two catchwords shalom and humanization depict this concept . overall body of Christian teaching. Per- lows from live birth. Just as there is no 5. Even Wesleyan forms of Arminianism argue haps because of the influence of revivals, life without birth, so there is no birth for prevenient grace, the grace of God without and perhaps because in our pluralistic without an ensuing life, however long or which no one can believe but in the presence of which no one has to believe. Thus even society we feel the need to produce some short that life may be. And just as there is Wesleyanism, with its modified concept of irrefutable evidence that Christianity is regeneration, understands God’s grace as the no discipleship without conversion, so cause of the conversion of those who choose to true, evangelicals tend to treat conversion there is no conversion without an ensuing believe. These are talking points for initiates- in a way that it was not treated in the bib- life of discipleship that involves growth in for those who accept a Christian world view- and for those who are seeking to understand lical worldview. Conversion is important, moral maturity, a deepening faith, and their own conversion. and no one should diminish this. Apart loving service. from those converted in childhood, few Conversion is the doorway that is Christians are likely to forget their con- inextricably linked to the house of Chris- version experience. But conversion is not tian faith. Although Christianity is objec- Dr. David Wells an experience that stands alone. It is the tively true, regardless of our believing it, is the Academic Dean at Gordon- doorway to the building of salvation. And how we understand our believing deeply God does not want us to stand in the door- affects what we understand Christian faith Conwell Seminary way, marveling at the threshold. He wants to be. If we understand sin correctly, and of the Charlotte us to enter the building and marvel at if we have a clear vision of Christ’s sub- campus. He has edited fifteen books, what is inside. stitutionary work on the cross, we will see served on the Our continuing vulnerability in this that the biblical doctrine of conversion is Lausanne matter is made clear when we insist that a necessary and inevitable corollary of the Committee for World Evangelization, Jesus must be Lord, as well as Savior. Bible’s teaching about sin and salvation. as well as provides theological e Many people who have experienced con- But however we and our churches ducation for Third World leaders. He version exhibit little subsequent maturity choose to commend Christian faith, we with his wife Jane live in South and growth. Many of them can give elo- need to begin this study by reminding our- Hamilton, Massachusetts. quent testimonies of how they came to selves that the faith we commend is not

International Journal of Frontier Missions Apostolic Service: The Mystery of Priestliness (Part II)

“And Moses and Aaron went into the tent of meeting. When they came out and blessed the people, the glory of the LORD appeared to all the people. Then fire came out from before the LORD and consumed the burnt offering and the portions of fat on the altar; and when all the people saw it, they shouted and fell on their faces .” (Lev. 9:23, 24)

by Art Katz

verything had been done according not the church, and it has failed in its pur- such a discernment when such a priestly E to as it was commanded, and then pose, because if it does not come through reality is absent from our lives? We have God Himself ignited the sacrifice super- the church, then it does not come. If it is neglected to ascend the holy mount. We naturally. It is interesting that the seventh not in the church, then how shall it be have lost all desire for transfiguration day of waiting results in the eighth day of communicated anywhere in the world? glory. We have not recognized that there release. The number eight represents the is a holy place where one stands alone in ...and when all the people saw it, resurrection life and power. Seven days of they shouted and fell on their the presence of God, ministering first to complete death and the eighth day of the faces (vs. 24b). Him. We have grown content to remain power, which is the life of God Himself. That is the effect of the appearing of outside the tent of meeting where our the glory of God on men, however resist- religious activity has become a kind of entertainment, technically correct, but The Glory of God ant, stiff and self-willed, superficial and If we have not seen that glory, it is devoid of glory, devoid of the fragrance shallow they are. Your face is what you because we have not fulfilled all that the are. Everything came down before God of heaven and devoid of priestly ministry. Lord commanded us to do. If there is any Jesus came out of the holy place with when they saw that. That is blessedness. single distinctive that is at the heart of God and so must every minister who There was none of that ‘Amen’ and ‘Hal- apostolic, it is the singular jealousy for the aspires to be priestly. The brashness, the lelujah’ stuff that punctuates our charis- glory of God. That is what makes us fools metallic ring and the human, earthly matic services, but a prostration that is so for Christ’s sake, namely, a faith that atmosphere of so much ministry is sure profound and so utter that when you rise believes for that glory and a jealousy for evidence that men have not waited in the from that, you never rise in the same way the demonstration of that glory. To have holy place or even recognize that there is in which you went down. All of your see- any lesser criterion for success is to rob such a place to which God is calling them ing, your whole perspective, all of your God’s people and to frustrate the Lord and which awaits them. reckoning, valuing and plans are affected Himself and to fixate us at a lesser level. Our voices, like our faces are a trade- by that going down. You cannot again go When the glory of God appears, then mark and a statement of a consistent rela- on as before. That is what happens when the Lord appears, for the Lord is His tionship with the God of all grace. They you fall before the demonstration of the glory. It is this appearance that the church indicate in an unmistakable way what is so desperately needs. His glory is not glory of God. The God of Moses and the truth of and the depth of the relation- some ethereal thing, but a substantive Aaron is God still, and if He will have a ship of a believer with his God. When that phenomenon that can be seen and experi- priestly people on the earth as consecrated radiance comes, we will not know it. We enced. We have lived so long without it as was Aaron and his sons, as obedient as will have come to a total unselfconscious- that we are satisfied merely with the Moses, then that glory will again fall. ness about ourselves, that we will not phrase about it without any real expecta- The priests were to teach the people even be aware that we are shining. This tion for it. “To Him be the glory in the the difference between the profane and radiance is obtained in one place only, church...” is Paul’s summation of the the sacred. How as a Body can we mani- namely, the priestly place, a place of wait- church in Ephesians 3:21a. There has got fest that distinction to the world? How ing in the presence of God by those who to be glory in the church or it simply is can we perform priestly ministry with believe that there is such a place and have

International Journal of Frontier Missions Vol. 16:4, Winter 1999/2000 206 Apostolic Service: Priestliness

the faith to enter it and live and move and final horror is what Caiaphas became as both the statements of religious, human have their being from that place. Then the the tormentor and persecutor of Jesus. We exertion, rather than the priestly ministry world will know the difference between see how even that high calling can go so that comes out of the rest of God. With all the sacred and the profane. low. It was a statement of Israel itself. the hacking, all the slaying, all the blood We desperately need the restoration When the priests have come to that place, letting, one would think that they would of a priestly people. There has been such a then the nation is also in that place. If you be drenched with sweat. failure of the priestly ministry to be want to study the history of Israel, then However, when we begin to do the expressed in our midst that we have lost study the history of its priesthood. prescribed thing given by God in an even the desire to experience the glory of When Israel’s priestly class was full exacting obedience by the Life of God, it God. We have grown content with so lit- of zeal, when it had a heavenly respect for will not be done with sweat. The fact that tle, content with merely ‘good’ meetings its calling, when it was a separated class our Sundays are so sweaty is a testimony and expecting no more. An expectation of men who feared God and revered the to the fact that they are no longer priestly. must first be rekindled in us, an expecta- duties that they were given to perform and One of the great ironies of our time is that tion that the glory of God can actually fall were faithful in performing them, then more sweat is exuded on Sundays than from heaven like fire—men brought down Israel was at its zenith. When they began, any other day of the week. There is more on their faces, awe, gasps, hands clasped however, to be seduced away; when they feverishness, more anxiety, more appre- over mouths, deep breakings. If we are were attracted to the Hellenistic culture hension and nervous exhaustion, more desiring this result for the wrong reasons, that was then sweeping the world and fleshly exertion to produce successful then we can forget of ever seeing it. Those which was the exaltation of man; when religion than we could imagine or care to of us who desire to see people coming they began to give their children Greek acknowledge. If we were more jealous for down in great prostration can even names rather than Hebrew and came to be His glory than our own honor and reputa- secretly desire it for their own self- more fascinated with philosophy than sac- tion, then we would not sweat so much. glorification: When we seek to frame a rifice (which they had come to consider as To be priestly is to be untainted by message in order to impress our audience, crude and irrelevant), then Israel declined human fretting, human contrivance and then that is the end of the message. It is and ultimately collapsed. human exertion. There is something in all no longer a priestly word. The same could be said of the church of the laborious requirements, something at large today. We too are somewhat in the sacrifices and sprinklings, so As the Priest, So Too embarrassed and offended by the cutting immersed in blood and gore from finger the People and bloodshed that is inseparable from tip to elbows, that precludes there being This is one of the reasons why we priestly ministry. We too are swept up in anything of themselves left to perform need each other. There is no man, how- the culture of our day, finding the enter- something priestly. This is the heart of the ever pure his priestly desire, who will not tainments, the methods, the psychology mystery of priesthood. It must be in the one day slip into some admixture and and the wisdom of our age more enlight- power of His everlasting life, not in some some desire for personal glorification if ened and engrossing than the crude insis- makeshift pumping up of ourselves in to he is not in some kind of daily relation- tence on radical purging and cleansing. some image of what we think priestly ship with others who will detect the first We have turned away from the priestly ministry ought to be. God’s priests were signs of it and call it to his attention. This thing of sacrifice and blood. It is another so enervated, so devastated, so prostrated priestly-ministry jealousy cannot even be way of saying that we have turned away and so exhausted of all bravado and self- obtained by us alone. It is Aaron and his from ‘the offense of the Cross’. assurance and so filled with the under- sons. God has established His order. The standing of the holiness of the things that The whole congregation of Israel was outer layers, passable in the world, must were set before them, that they could not assembled to witness the consecration of be stripped off and our nakedness washed even begin to presume to initiate or to do Aaron and his sons, because all were inti- by the Word. Then the priestly garments anything out of their own humanity. mately involved and profoundly con- are put on, one by one, in prescribed nected. The priest was not just a religious order, and there was to be only the linen The Call to Priesthood functionary who received payment for ser- of righteousness—no wool, for God’s We have fallen so far from the sense vices rendered. There was a vital link. As priests shall not sweat. They went up, not of priestliness, that we consider service to the priest, so also the people. We see in on steps, but on a ramp. They did not men to be the highest expression we can Israel’s history the decline of the priest- even dare lift their legs to the next step or need to attain. We regard the sweat of hood, the loss of their purpose, their lest any flesh be glimpsed. For no flesh our exertions in that service as evidence becoming a professional class and the shall stand in His presence and no sweat, of our fulfillment and approval, but God

International Journal of Frontier Missions 207 Art Katz sees it otherwise. The heavenly priest all together. We saw ourselves as well- embarrassment of inner parts being comes out from the holiest place, out from meaning and industrious elders, who were exposed. Such men are rare. They are waiting upon God, out from being emp- able to quote the Scriptures and had a firm God’s priests who alone are qualified to tied from all his own good ideas, good grasp on the doctrines of the faith and wield God’s sword, sanctified by blood; intentions, methods. He leaves behind his knew how to counsel men. Then comes a who alone have the disposition and utter own order of service, his own message, visitor from heaven, a priest of God, and fearlessness required to cut into the flesh his own selection of songs and comes we are devastated. He brings an aura, a of God’s people and to expose the inward forth with that which is given by God fragrance, a spirit that challenges us and hidden parts of our being, to wound flesh from heaven. We need to see more such reveals us to ourselves. All of a sudden and let its life blood flow out and to per- people who are willing to forsake their form priestly ministry in God’s house. own intentions, because God has breathed upon their spirits in the holy place of rest It is my conviction and waiting. that the issue of The Melchizedek Why is it that so often the worship in the resurrection is Priesthood services is grueling and almost too painful Though the Levitical practices are no to hear, that it itself is a sweaty exercise, going to be the longer required, the truth of them yet almost like a calisthenics of going through fiercest end-time stands. We need to have our understand- certain charismatic exercises? Is it not issue for the ing altered, because of His Son, God says: because the men who lead it have not Thou art a priest forever accord- waited in the holy place? The disposition people of God. ing to the order of Melchizedek (Heb. 5:6b). to wait on God is indispensable to true It is going to be priesthood. It is both the prerequisite and It is a new order, not the Aaronic the result of submitting to all of God’s the plumb line of order. The old order is dispersed and lost. requirements. We are not, however, by God that separates The new order is older than the Aaronic nature disposed to wait upon God in the the false church order. The older order has merely been quiet and rest of hidden places. We are restored, because when Abraham came disposed rather always to do, and to do from the true. back from defeating the kings of Sodom only what seems acceptable to our own and that area, he met a mystical figure and understanding, an understanding that is gave him a tenth of all that he had. He never tried nor tested before God. we feel earthbound, heavy and all too deferred to him, for the lesser is blessed of There seems to be a conspiracy and a human. We recognize that so much of the greater. This high priest served him calculated campaign to drive the con- what we had been doing and saying had bread and wine and his name was Mel- sciousness of priesthood from the church. become old, earthbound and stale. chizedek. It was an Old Testament We are inundated with sound and noise, We need more invasions from heaven glimpse, a pre-incarnate flash of what is multimedia displays, concerts—the sen- and more such priests who will come and to be the abiding and eternal glory of the sual ear and eye thing—that not only has minister before men only after they had Son of Man, who abides a priest forever. to be heard, it has to be felt. If the amplifi- first ministered to God in the holy place. Abraham, great man of faith that he was, cation of the sound is not great enough We need priestly ministry, ministry from recognized the authority and superiority that you feel the shock and the resounding men who have first made sacrifice for of that priesthood. It precedes even the of it, then it is not enough. In that milieu, themselves, who have first offered up establishment of the Aaronic order, which God is yet calling us to be the priests of their flesh, their own ambitions, their own was only itself a shadow of the greater vanity, and self-deceit, their own fear and the holy place. If our speaking has anything to come. greed and man-pleasing, men who have a thing to do with the releasing of the word Not only is there a connection heart to endure the wearisome require- of God from heaven, then it can only between apostolic and priesthood, but ments of God, to submit to painful deal- come from having heard what He has there is also a connection between that ings, men who are prepared to see blood commanded us to bring in the holiest which pertains to sons and that which per- spurt and wounded flesh writhe and kick place of all, which is a place of silence. tains to priests. This mysterious high and gasp for breath, men who will stand When one such minister comes, who priest, this Melchizedek, is not descended steadfast and unswayed, who will let has waited in the place of silence, we are from the genealogy of Aaron, but a king death be worked in them to the end, who not always happy over him. We are intim- of righteousness and peace, of whom it are willing to suffer the reproach and idated because we thought that we had it says in the Scriptures:

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Without father, without mother, It will take a wrenching, because how will His death by the power of the Cross without genealogy, having neither your father and mother like it? It is as if through baptism, we are also with Him beginning of days nor end of life, you have to renounce your physical iden- abiding as a priest continually. We are in but made like the Son of God, he abides a priest perpetually (Heb. tification as a slap in their face. You have the Melchizedek priesthood in exact pro- 7:3). to be cut off from those things that want portion as we are abiding in the Son—no There is a remarkable antithesis to to obsess you and establish your identifi- more and no less. It has nothing to do the earlier Aaronic priesthood—exactly cation in earthly terms. It is part of the with natural factors, but only with resur- opposite to this. The new order is above price and one cannot explain it to men. rection life, a life offered in sacrifice and culture, time and nationality. It is without "Who is My mother?", said Jesus, in reply raised up in glory. We are brought to a beginning of days or ending of life. The to being told that His mother and brothers transcendent place of identification with Aaronic priesthood required genealogy, were waiting outside. By an earthly evalu- Him by which every natural, racial, relig- ancestry and earthly identification. In fact, ation that sounds cruel, but that is because ious, ethnic and other distinction is tran- anything earthly contradicts it. The new we have not entered into His priestliness scended. resembles the Son of God, a priest with- and we have not understood the profound out interruption. It is exhausting even to detachment that a priest must have from Indestructible Life consider this, the kind of priest who ever every fleshly connection on the face of the And this is clearer still, if another lives to make intercession for the saints. earth. Ironically, we will never be a better priest arises according to the son or daughter than when we will come likeness of Melchizedek, who has What is the source of His animation, His become such not on the basis of a energy and His life? We are exhausted to this priestly detachment. There is a law of a physical requirement, just to consider these possibilities, yet whole sickly, soulish involvement of life but according to the power of an indestructible life (Heb. 7:15-16). God has called us to be such a church and between mothers and sons and grandchil- such a presence, such a fulfillment of His dren where they live off each other. It is a It is the same life that burst forth out eternal purpose and such an agency for a vampiry type of thing that sucks the of death, that resplendent glory that is Kingdom that is to come. What kind of blood. available to everyone who will give it priesthood is this? This is something other We need to come to an identity opportunity to be expressed out of their than a professional, ministerial posture beyond what we are in the earthly and nat- death. It is the foundation of the royal that is somehow appropriate behind the ural way, and yet not to diffuse or elimi- priesthood and the community of God. pulpit, but something other in the private nate male nor female, Jew nor Gentle. This kind of priesthood, that is uninter- life. This is true priesthood, a priesthood That is Satan’s ploy. He wants to obscure rupted and that resembles the Son of God, without interruption. Are we jealous to be and eliminate the distinctions that God needs also to have as its foundation and this kind of a priest? Do we recognize that counts very important. It is not that they source His endless and indestructible life. except this dimension be added to our should be abolished, but that something This is not something that we can do. We being, then there is no way that we can transcendent comes out of the union of are not going to play at being priests by consider Jesus the Apostle, no more than these distinct entities that creates a ‘new building on the strength of our own exper- He Himself can fulfill His Apostolic man’. It is a strange paradox of being a tise, our own ability, knowledge, minds, dimension without also being the High Jew or a Gentile, a male or female and not religious cleverness and even our own Priest of our confession? It is equally annulling that obvious thing, but esteem- well-meaning intention. incumbent and required of us, a priest- ing it as from the God who gave it for His The Melchizedek priesthood is not hood of this kind, not on the basis of natu- own purposes, and yet not celebrating it in based on the inheritance that is come by ral qualification, but in exact proportion a way that forms a kind of membrane blood and ancestry, but it is based on the as we resemble the Son of God, that is to between ourselves and those who are not inheritance that has come by the blood of say, priests without interruption, above like us. Wherever time, culture, ethnic, the Lamb, to those who have entered into time, culture and nationality, without earthly and temporal factors are invoked, the Life of that Blood and have put aside mother or father or ancestry, without consciously or unconsciously, we move their own that they might express through beginning of days or ending of life, a con- out of that priestliness, and we forfeit the that Blood and through that Life these tinual flow out from the Throne of God Biblical priestly ground and its power. priestly things. Himself on the basis of the power of an We come into this calling because we It is my conviction that the issue of endless and indestructible life. A Son who have come into the Son, who is the King the resurrection is going to be the fiercest has been made a Priest forever. of Righteousness and the King of Peace, end-time issue for the people of God. It is The higher and the true identity is the the High Priest of God. If we are in the going to be the plumb line of God that one in God that abides as a priest forever. Son of Man by virtue of joining Him in separates the false church from the true. It

International Journal of Frontier Missions 209 Art Katz is not that the false church will not upon the earth (for that is all they know and the basin for washing, symbolic of applaud the doctrine of the resurrection, it and all they look for and expect. All of our entry into the house of God through is simply that they will refuse to live in it their values are established in it. They are the atonement of the Blood of the Lamb. and by it. That shall be the great divide, earthlings), and the other group are those As we then proceed further, there is a sec- between those who have mere verbal pro- who dwell in heaven. They may be on the ond court and this is covered by skins, fession and those who are in the Life. earth, but it is not their place of habita- and there is a veil and the priests daily What is the fundamental basis for our tion. Earth is not where they reside, but entered. There were not as many as traf- identification, our own identity and our the place where they serve. Most of us as ficked in the first court, in the heavy labor own knowledge of ourselves? A priest is of sacrifice and fire and slaughter, but by detached from racial, ethnic and cultural We will never those priests whose function it was to lines as well as from time and place. He is light, both morning and night, the holy one who occupies the heavens with God. fulfill the apostolic altar of incense, and to place the shew- He is not at all affected or limited by mandate and bread on the table of the Lord. It was a present contemporary culture. He stands room that was shut off from the natural above it. He is transcendent, and therefore evangelize the daylight. It received its illumination from he is relevant everywhere and at any time world except it be a seven-branched candlestick, a much and at every place. brighter light, not subject to the variables by the words that of the natural elements of weather and Seated in Heaven are given with sunlight. It is a constant light and a There is something about the nature inspiration, that are brighter light, but there is yet a final and of this priestliness of such an emancipat- an ultimate place and few there be that ing kind, that it is little wonder that it can communicated with have entered there. It is the holiest place give itself perpetually to the purposes of the intensity of the of all! The Holy of Holies, and there is no God, for the basis of its energy is endless daily traffic there. There was only one and indestructible! This type of ministry Life that is who could enter there in the course of an is seated at the right hand of God in transmitted entire year, and that on the basis of the heaven, a minister in the holy place, the in the holiest blood of a pure sacrifice. In that place true Tabernacle that is not erected by there was no seven-branched candlestick, man, but by God. place of all. and yet it is the brightest and most glori- Now if He were on earth, He ous light of all. It is the Shekinah glory of would not be a priest at all... God Himself. It is His Presence, directly (Heb. 8:4a) Christians are such earthlings, so moored over the mercy seat and over the ark of Our High Priest is in another dimen- in the earth, so bound by its gravitational the Law. sion, namely, the heavenly place. Any- tug, so connected by soulish ties of affec- And you shall make a mercy seat thing less than that would invalidate His tion and investment in the earth that we of pure gold, two and a half priestliness. He has His true existence and cannot break loose to ascend up into the cubits long and one and a half heavenly place. cubits wide. And you shall make reality in the heavenly sanctuary. If He two cherubim of gold, make them dwelt on the earth, which is to say, if His of hammered work at the two The Holy of Holies ends of the mercy seat. And make values and mind-set were earthly, then He one cherub at one end and one would not be a Priest at all. This is a Priest who can come before cherub at the other end; you shall God intended that those made in His God in the holiest place of all—and only make the cherubim of one piece with the mercy seat at its two image would live in the reality of heaven the High Priest can. God has eternally ends. And the cherubim shall even while on the earth. They are on it but fixed it. Therefore, in Exodus 25, it is have their wings spread upward, interesting to read the description of that covering the mercy seat with their they do not dwell in it. When the smoke wings and facing one another; clears at the very end of the age, in the holiest place. God gives it to us in extraor- the faces of the cherubim are to dinary detail. We know that the Taberna- be turned toward the mercy seat. eschatological climax, there will only be And you shall put the mercy seat two species of mankind to be found on cle of God, like the Temple which came on top of the ark, and in the ark earth, and it has nothing to do with race, later, has the same essential architectural you shall put the testimony which I shall give to you. And there I but with earth or heaven. Those who pattern and outer court, that is open to the will meet with you; and from dwell in the earth, whose hearts fail them daylight without any covering. The place above the mercy seat, from of entry is the bronze altar for sacrifice between the two cherubim which for fear of the things that shall be coming are upon the ark of the testimony,

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circumstances that are flurrying every- I will speak to you about all that I altar that continually ascends up to God, a will give you in commandment for picture of the worship that comes with the where about you. the sons of Israel (Exodus 25:17- induction into the fullness of the Holy God is not cruel to set before us such 22). Spirit. There is a seeing in a much a calling and to think that we shall be able Paul cried out again and again, “Who brighter light new things beyond the ini- to fulfill it on the paucity of our own is sufficient for these things?” Perhaps tial issue of salvation to the more serious human enablement. There is yet a deeper some of us have begun to emit such a and purposeful things of God. It is a place, an ultimate place, an absolute groan as we become increasingly con- deeper place that admits only ‘high place. It is the holiest place of all and it is scious of the magnitude of what this apos- priests’, who are called also to that which for all those who are called to that which tolic and priestly calling is. How do we is apostolic. In this place is found the “ste- is apostolic and high-priestly. Consider move from an institutional age toward the wardship of the mysteries of God.” Jesus as you have never before considered restoration of apostolic glory in the We will never glimpse the things Him—the Son in whose image we also church? How do we communicate the apostolic and true except in this light. We are called. For he who is joined to Him is dimension of things that have been lost in will never fulfill the apostolic mandate one spirit with Him. We can understand our modern church experience? How are and evangelize the world except it be by Paul better when he says that he lives and we to restore the sense of urgency and the words that are given with inspiration, moves and has his being in Him. Where imminence of the things that shall shortly and that are communicated with the inten- are we and where do we desire to be, and come to pass? How shall we warn our sity of the Life that is transmitted in the where have we the faith to be? Do we generation that God has appointed a Day holiest place of all. God bids us enter into desire an apostolic participation in the in which He will judge all nations by Him this place, and to dwell in that Presence, eternal purposes of God? Will we be able to stand against apostolic persecution and whom He has raised from the dead? How for there He will meet with us and give us suffering, where we count not our life as are we to be fitted for such apostolic con- all in commandment for the sons of Israel. frontation? Where is our courage and our dear unto ourselves? We have got to come Let us therefore draw near with into a certain priestly place without which boldness, our understanding and our sen- confidence to the throne of grace, sitivity? We need to thread our way that we may receive mercy and there cannot be an apostolic fulfillment. may find grace to help in time of Jesus has rent the veil and bids us come, through all these painful adjustments and need (Heb. 4:16). turn from the power of tradition and the on the basis of His qualification. Let us established and institutional ways of men, therefore enter within the veil with a true in order to come to the formation of this The Sabbath Rest and sincere heart in full assurance of faith. We are bidden to enter within the living church, this powerful, prophetic veil. It is the Sabbath rest that God has witness, whose presence alone is a testi- prepared for His people. Religious acts mony to the principalities and powers of and works that stem from a bad con- Art Katz is the the air. Where are we to find our answers? science, that is to say, something that you founder of Ben And there I will meet with feel obliged to do, are called dead works Israel Fellowship, you...and speak to you about all a small by God. The work of God comes always that I will give you in command- community of ment for the sons of Israel (v. 22). and eminently out of the rest of God and believers is always performed on the Sabbath day This is the alternative to becoming seeking to live an and no other. It alone is that act which apostolic and mere technicians and adopting yet another brings sight to the blind. prophetic lifestyle. brittle phraseology. God bids us come When the Jews of Jesus’ time were This article is into the holiest place of all, the high- antagonized and stupefied at this bewil- the second part of “Apostolic Service: Priestliness” taken from his book priestly place that is open to those who dering Man, who performed these glori- come in the form of the Son of God, with- which will soon be published entitled ous things on the wrong day, He could Apostolic Foundations. Readers are out father or mother, or beginning or end- say to them in utter simplicity that it was welcome to download this and other ing of days. It is the source of the inde- the Father who was doing the works. You articles from the author’s web site, structible life, a source of inspiration and will know when you are in the rest of God or they can contact anointing of words that He will give us, if when you are at peace, not because there the IJFM editor and ask for we are to fulfill the mandate of God. is an absence of trial or tension, but additional articles on Apostolic Foundations. There is a holy place beyond, and there is because even in the midst of the turmoil an entry within that veil by the Holy Spirit of it, yet are you in the Shekinah place, symbolized by that burning incense on the the holiest place of all, independent of the

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The goal of this article is to explore evan- faith is that men and women can be saved relate to truth and absolutes? We will gelical mission commitments in the con- only through faith in Jesus Christ.” He explore this issue and highlight Hiebert’s text of a twentieth century post- notes that this has been taught by the lead- distinction between theology and Theol- Constantinian, post-Christian culture.11 ing historical confessions of the Christian ogy16 as it relates to the matter of revela- Western society is becoming more Church. While affirming that only those tion. pluralist, endorsing tolerance and idoliz- who come to Christ are saved, the West- Christology is critical to the missio- ing relativism. This produces unique chal- minster Confession states, “much less can logical debate. An acknowledgment of lenges for the Church. A Christian plausi- men, not professing the Christian religion, Christ’s deity, and salvific work is central. bility structure no longer holds, and be saved in any other way whatsoever, be Both Christ’s words and His works must modernity languishes. This context is new they ever so diligent to frame their lives be analyzed to decipher the missiological for the Western Church. Yates suggests, according to the light of nature and the imperative and communicational impact. “... an inescapable reality in the twentieth law of that religion they do profess; and to But the missiological issues are really century remains the relationship of the assert and maintain that they may be very Trinitarian. The nature of God, the work Christian gospel to relativism, how to bal- pernicious, and to be detested.” The of the Spirit and the Church as the body ance the great danger of absolutes, with Christian Church’s mission to the world of Christ are equally important in under- their oppressive and suffocating effect has been based on this very premise.14 standing the missional task. when improperly deployed, with a pre- Missions has recognized to varying vailing relativism.”12 He is referring to Missiological Core degrees that it functions in dialogue with the absolutes of totalitarian regimes, and I am proposing four theological con- other religions. Should the Christian atti- he would agree that some forms of Chris- structs that are at the core of evangelical tude be one of superiority, confrontation, tianity could also become such. missiology. They are: 1) Revelation (the supplanting, or of supplementing other Christian missions has always been Scriptures), 2) the Trinity, 3) Religions, faiths? It is often around one’s view of involved in crossing cultural boundaries. and 4) Eschatological Destiny. I will religion that commitments waver, doubts Issues of cultural relativism are not new. briefly explore how evangelicals have are cast, agnosticism flourishes and mis- What is new in Western society is the viewed these in a convergence model and sions is compromised. When answers can- incipient pressures to idealize relativism how fragmentation occurs. not satisfy one’s sensibilities or sympa- and quash dogmatism. Certitude is not a One’s view of the Bible determines thies, beliefs are syncretized to assuage virtue, and absolutes are anathema. How theological outcomes. This is an episte- the angst. do we defend a gospel in a society that mological issue. The acquisition and cer- Eschatology also plays predominately rejects absolutes and truth and is agnostic tainty of knowledge and the ascription of in missiological urgency. Patterson and and even antagonistic towards matters of meaning are related to the authoritative Carpenter have documented well the Fun- faith and belief? stance one is willing to give to a source. damentalists’ focus on pre-millennial 17 Issues of revelation, truth and absolutes, hopes and evangelical urgency. Moody Evangelical Impulse cultural conditioning and hermeneutics and Torrey painted the picture of life A definition of terms is always help- are all relevant here. boats in a sea of humanity, trying to pluck ful especially when such terms are in a Theology as the acquisition of knowl- souls from the horrors of hell. The eternal state of flux. Are we clear what is meant edge must be explored. Hiebert attributes state of the lost exerted a heavy burden on by evangelical? Shenk states, “The hall- the missionary movement with raising the shoulders of the saints. Eschatological marks of evangelicals have been their profound questions about the nature and vision framed the horizon. fidelity to the Bible, passion for missions limits of Christian theology. This is the and evangelism, and disciplined lifestyle. result of the movement toward contextual- Consensus at the Turn of Evangelicals maintain that they have kept ization and the proliferation of “Christian” the Twentieth Century faith with the Reformation whereas theo- theologies around the globe. Hiebert quer- The New York World Missions con- logical liberals have abandoned the his- ies, “If now we must speak of ‘theologies’ ference of 1900 was one of several global toric doctrinal commitment. Evangelicals rather than of ‘theology,’ have we not conferences of the late nineteenth and also tend to be conservative in their social reduced Christian faith to subjective early twentieth centuries. Ten years later and political views and in their patriot- human agreements and thereby opened the Edinburgh World Missions Confer- ism.”13 the door for a theological relativism that ence excelled in the magnitude of its tasks Furthermore Shenk alludes to the destroys the meaning of truth?”15 Does and breadth of its endeavors. Edinburgh possibility of an historical center. He contextualization automatically introduce became a benchmark for evangelical mis- states, “A basic premise of the Christian a theological relativism? If so, how do we sions and a barometer for trends to follow.

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leadership from around the world. “Its The debate was forwarded through ture. Their flaw was their propositional aim was to demonstrate and inspire rather the years of the First World War and approach that co-opted the Bible as an than plan and reflect”27 Commission IV of again focused at the IMC meetings in inerrant factual scientific manual.37 New- Edinburgh dealt with the “Missionary Jerusalem in 1928. Here we experience bigin states, “What is unique about the Message and the Non-Christian Relig- the strains of evangelical commitment and Bible is the story which it tells, with its ions.” In preparation for this report, D. S. missiological fragmentation. It is my the- climax in the story of the incarnation, Cairns posted a massive mailing to mis- sis that the kind of fragmentation that fol- ministry, death and resurrection of the sionaries around the world, dealing with lowed Jerusalem is paralleled in contem- Son of God. If the story is true, then it is issues such as “points of contact between porary history. Evangelicalism is unique and also universal in its implica- the Christian gospel and the non-Christian witnessing the same kind of stresses that tions for all human history.”38 religions and ‘the chief moral and intellec- were experienced during these pre-WCC Herein lies the issue we need to tual and social hindrances’ to the accep- days, although the Western ethos is some- address as twenty-first century missiolo- 28 tance of Christian belief.” what different. A reflection on the funda- gists. If we move away from a fundamen- Two of the respondents to Cairn’s mentalist-modernist controversy may help talist epistemology (e.g., idealism or naïve report represent contrasting views about here. realism), how do we reinforce the kind of other religions. These have been Patterson suggests that “consensus certainty that buttressed their claims? described as fulfillment “yes” and fulfill- served the missionary movement well for How can the fundamentalists’ commitment “no.” N. Farquhar, Oxford scholar many years [but] it gradually unraveled in ments to evangelism, Christology, the and missionary to India with the London the 1920s and 1930s.” Financial and cul- Faith, and their view of other religions Missionary Society, represented the ful- tural issues as well as the fundamentalist- remain in tack with a shift in epistemolog- fillment “yes” school of thinkers “who modernist conflict were the reasons for ical understanding? Can evangelicals saw Christian faith as a fulfillment of Hin- divergence.33 Fundamentalists worried avoid the trap of liberalism and maintain a duism even as it fulfilled Judaism.”29 about compromising theological truths. burning commitment to Christ’s kingdom, There was much in Hinduism that Farqu- They “emphasized the priority of evangel- which of necessity involves missions? har saw as expressing doctrines of grace, ism and the centrality of Christ’s divine Newbigin feels that much of Western forgiveness and salvation. Yates notes, nature, as a measure of orthodoxy.”34 Christianity has made a move away from “Farquhar stood for a view of Indian They were also concerned about the direc- fundamentalist epistemology which is religion which said a firm ‘yes’ to much tion in which ecumenism and social flawed but in that move has left no room in it.” Yet he still held to the Lordship of involvement were going. Liberals on the for any “proper confidence” in the Gos- Christ and “while he saw Christ as bring- other hand took a different approach to pel. ing the best of Hinduism to fulfillment, foreign missions “that sacrificed tradi- As a result of some of the work done the relationship was also one of superses- tional conceptions of evangelism and the at Jerusalem and the intense debate gener- sion and replacement.”30 relationship of Christianity to other ated by the Laymen’s report, the IMC On the other hand, A.G. Hogg, Pro- faiths.”35 commissioned Hendrick Kraemer to pre- fessor of Philosophy at the Madras Chris- pare a volume for Tambaram in 1938 tian College represented the “no” side to fulfillment. Hogg noted that, “...if this be Theological Reasons and which was entitled The Christian Mes- the real relation of Christianity to Hindu- Sociological Realities sage in a Non-Christian World. There ism, to call it one of fulfillment may be... We have reason to understand weak- was a certain sense of inclusiveness in permissible but the description obscures nesses in the Fundamentalist approach. It many of the reports given at Tambaram. the fact that it fulfills by, at least partially, held to an extreme idealism buttressed by The years between the Jerusalem, Tamba- destroying.”41 While in some vague way a scientific rationalistic worldview. New- ram, and Madras Conferences of the IMC Hogg acknowledged the Hindus’ yearning bigin refers to the tragic split that divides (1928-1938) were years when for God, he could not in any direct way Christians—liberals and fundamental- “...missiology focused particularly upon equate that with Christian teaching ists.36 Fundamentalists identified God’s the relationship of Christian faith to other expressed supremely in Jesus Christ. revelation as a series of objectively true religious traditions.”39 “Cairn’s report laid out one very signifi- propositions while liberals saw the Carpenter tried to decipher what gave cant area of understanding, an approach to essence of Christianity in inward spiritual the fundamentalists mission their force the non-Christian religions, which was to experiences. Newbigin credits fundamen- and what it was that led to the demise of be sympathetic and charitable while hold- talists for the necessity of seeing the need mission focus in the SVM and the concil- ing to the claims of finality and ‘absolute- of a tool (e.g., the Bible) through which to iar mission movement. The theme of the ness’... for Christ.”32 challenge the reigning plausibility struc- SVM conference December 28, 1928 to

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Two other themes developed out of than conservative evangelical.55 This is ations is the conviction that mission and Lausanne ’74. Van Engen suggests they the work of evangelical ecumenists such evangelism are not synonyms but, never- were the reflection of John Stott, who as Lesslie Newbigin, David Bosch and theless, indissolubly linked together and moved away from a solely ‘proclama- Stephen Neill. Gordon Smith suggests inextricably interwoven in theology and tional’ stance at Berlin in 1966 and articu- that their value lies in the fact that they praxis.”61 His eighteen addendum are lated the social dimension of the Gospel have not been part of North American informative and provocative. Whereas at Lausanne. After much debate, Peter evangelicalism.56 Each author affirms the evangelicals focused on the task of evan- Wagner of Fuller Seminary acquiesced to uniqueness of Christ, and the scandal of gelism and the centrality of the Church the concept and endorsed the notion of particularity, but upholds the necessity of and Christ, some of Bosch’s paradigms “holistic mission” as he distinguished it continuity between the gospel and non- have these critical dimensions notably from “holistic evangelism.”51 Christian religions. We need to explore reduced. It behooves each mission board The second major shift for Stott was this literature and acknowledge the writ- to assess their ministries in light of each ers’ contributions to the debate concern- the evangelical response to missio dei as paradigm. articulated by the WCC. Van Engen ing other religions, a discussion which notes, “So the motivation of the Church’s Smith suggests is “one of the most critical Theological Orientations mission was understood to lie in the Trini- theological debates of our day.”57 Because A recent book, Readings in World tarian nature of God’s character itself and, these writers represent ecumenical and Mission,62 collates original missiological by extension, in the nature of the Church. reformed traditions their contribution is writings, identifying and classifying the With such broad foundations, Lausanne’s broader than traditional Western evangeli- vision and goals became wider and more cal theology. We must therefore take into foci of missions over the centuries. Part II holistic.”52 account the diversity they bring to the reviews contemporary paradigms of mis- The decades of the seventies and field of missiology. sions. The editor, Norman Thomas, takes eighties saw a new flurry of activity in At the beginning of this article we the thirteen paradigms that Bosch identi- evangelical missions. Consultations on alluded to the direction that David Bosch fied and uses more extensive missiologi- Theology and Mission were held at Trin- was taking, and pointed out the imprecise- cal literature to illustrate each.63 ity Evangelical Divinity School on two ness in his definition of mission theology. The contribution of Lesslie Newbigin occasions in the late seventies. Under the We cannot underestimate his stellar con- must be noted. Newbigin began to be rec- tribution to the field of missiology and Lausanne banner a major conference was ognized in broader evangelical circles particularly his thoroughness in apprais- held at Pattaya in 1980 and the “First with the writing of The Other Side of ing us of the spectrum of theologies being Conference of Evangelical Mission Theo- 1984. He suggested an agenda for the logians for the Two Thirds World” was formulated. I suggest though that Bosch is one of the authors contributing to the churches in Europe and more specifically held in Bangkok in 1982. In the midst of diversity and fragmentation of mission. Great Britain, elucidating the missional this discussion new forces coalesced. Glo- context that needed to be addressed there. balization, technology, and travel brought In the introduction to his book he talks about “Mission: The Contemporary His writing became better known in North world religions into closer proximity. Crisis,” a predominant theme of his America with the publications of Foolish- They were given new attention by theolo- work.58 Bosch seems to be uncomfortable ness to the Greeks (1986) and The Gospel gians and missiologists. It appears that in prioritizing the missionary task.59 in a Pluralist Society (1989). Subse- Hendrik Kraemer’s earlier prediction was Drawing from his panoramic perspective being fulfilled. He prophesied 50 years quently the Gospel and Culture Network of history he identifies thirteen different ago that the real meeting between the gos- continues to build on the contribution of elements of the emerging missionary par- pel and non-Christian faiths was still Newbigin, exploring the post Christen- adigm, elements that could be labeled as ahead.53 This meeting was becoming a dom context in which the Church func- thirteen different paradigms for mission. reality. That is the context in which we tions and ministers. Hunsberger states it The difficulty with the paradigms is that find ourselves—a context, Newbigin sug- as follows: “[Newbigin] has thrown down sometimes they focus on the task of the gests, for which the churches of the West the gauntlet, challenging the churches of Church, sometimes on the activity of God, are ill prepared.54 the West to look to our own contexts as and other times on the context of ministry. missionary settings and to be as rigorous One of his significant conclusions is that New Fragmentation evangelicals have strongly used eschatol- about what that must mean for our own A new genre of literature is being ogy as the focus for world evangeliza- missionary life as we have been about investigated by evangelicals today. Paul tion60 mission done elsewhere.”64 Knitter identifies the writing as a subset In describing the evangelism para- Newbigin recognizes the post enlight- of the “Mainline Protestant Model” rather digm Bosch notes, “Basic to my consider- enment context of Euro/America, and sug-

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Issues for the Church has had to operate in a multi-faith, anachronistic because of their content or Twenty-First Century multi-cultural, relativistic context for mil- their package. Covell recognizes that At one time in our history exclusivist lennia. The Western Church has not. The American evangelicals are not a unified and universalist categories identified con- West has not learned to adapt to the new group.75 He identifies with Paul Knitter’s trasting views regarding other faiths— realities of relativism and non- classification of fundamentalists, conser- other religions. Today the agenda around majoritianism. How does one address the vative evangelicals and ecumenical evan- the lostness of man, original sin, other “failure of nerve,” and yet hold onto the gelicals. The last two categories seem to religions, and Christ’s salvific work is universal claims of the gospel not in a tri- coexist in the self-identity of those sub- receiving more attention. Consequently umphalistic manner but yet with convic- scribing to the Lausanne covenant. It other theories or theologies such as tion and passion? would be profitable to find out how each “inclusivism” muddy the waters. Fourthly, missiology has only come of these groups works out the covenant in As a result of this cursory historical into its own as a viable academic disci- practice. review, I would suggest five things that pline in North America in recent years. It contemporary evangelical missiology is obviously nuanced by contextual, theo- Lessons to be must take into account. While cultural and logical, philosophical, and historical fac- Learned theological centering has definite validity, tors. I have explored the possibilities of a Early in this article I suggested that the tendency for a promising future exists. traditional evangelical missiological cen- Evangelical missions witnessed exponen- Here are a few reasons. ter and offered the reasons for suggested tial growth where there existed core com- First, a centering of evangelical mis- fragmentation. mitments or convictions that forged a siology will not be found in denomina- Evangelical theologies of mission compelling vision—a vision of God’s tional theological formulations. Since the will proliferate. Hiebert was right that in goal for His Church, His love for the West is in a post-denominational era, this day of contextual theologies a theol- world and His plan for the future. The evangelical constructs will be centered in ogy of doing theology is required. The conviction arose out of a commitment to larger, pragmatic churches and para- process of theologizing is equally as God’s revelation, both in the Word and in church organizations. New congresses important as the product. Recognizing His Son, the particularity of that revela- such as Lausanne need to step in the gap this, evangelicals need to explore the con- tion and presence of the Kingdom. These to help redefine mission for the twenty- cepts of core commitments and acceptable framed an evangelical worldview or plau- first century. boundaries. This is no easy matter. sibility structure through which the world Secondly, fragmentation will con- Patterson has this insightful historical made sense. This article has tried to iden- tinue to be the pull of the twenty-first cen- observation: tify the cracks that shattered the structure tury. The pluralistic Western context On the right, fundamentalists and the tensions that challenge its exis- lends itself to fission and diversity. Glo- worried that crucial theological tence. The biblical doctrine of revelation, verities were being compro- balization is an example. While on the mised—so they initiated divisive trinity, eschatology and sin are core doc- one hand globalization portends toward a searches for modernists among trines that comprise a matrix of beliefs— the denominational boards, and global village, “glocalization” is on the some even set up competing mis- all of which affect missionary awareness increase. Religious, cultural and tribal sionary organizations. On the and mission commitment. localized identities are becoming more left, liberals began to clamor for a radically different approach to The approach of this article has been important in a “Mac World.” Missiology foreign missions that sacrificed historical. I trust its lessons will point us will not escape the pull towards diversity traditional conceptions of evangelism and the relationship of in a direction for the future. The point is and local expressions. Christianity to other faiths. not necessarily to seek convergence. The Missions have always had to confront Caught in this squeeze, the previ- point is to seek faithfulness to a God who ously resilient Protestant mission- cultural diversity. Issues of relativity are ary consensus fell victim by the is faithful. The point is to discern weak- not new. However, in some respects, mid-1930s. While the controver- ness where we have erred. The point is to Western missions is traveling down a new sies between fundamentalists and liberals cannot completely affirm the missional intent of the Creator, road. In others, they are merely mirroring explain this development, they the missional purpose of the Church and history. It is fairly certain that evangelical contributed heavily to the loss of consensus.74 the corrupting nature of the world. missions cannot return to the center it Is there anything we can learn? Let ascribed to for 150 years of history past Fundamentalists and liberal catego- me suggest a few lessons. The above con- William Carey (1792). ries have proven deficient. Labels polar- text necessitates five considerations in Thirdly, theological centering will be ize. However we need to explore these developing a theological process. They discovered outside the West. The Asian categories and discern whether they are relate to: 1) revelational centers, 2) pre-

International Journal of Frontier Missions 220 New Mission Commitments

16. Big “T” theology must be acknowledged if we 63. More reflection needs to be given on each of these and bounded sets. The centered set anal- subscribe to any notion of truth or absolutes. See paradigms. Furthermore, a taxonomy needs to be ogy identifies the direction toward which Paul Hiebert 1994:70. The postmodern issue of established that reflects evangelical paradigms of perspectivism also addresses the same issue. See mission. For starters I would suggest mission as those with a faith commitment are travel- Onto-theology, Metanarrative, Perspectivism and church planting, discipling, spiritual warfare, the Gospel, by Merold Westphal, article presented at engagement, obedience, kingdom fulfillment, the ing. The bounded set establishes the boun- Overseas Ministries Study Center, April 1999. gospel in culture. daries of a concept, object, or reality, 17. Joel A. Carpenter and Wilbert R. Shenk, eds., 64. George Hunsberger, “The Newbigin Gauntlet: Earthen Vessels: american Evangelicals and Developing a Domestic Missiology for North They still are needed in classifying reality. Foreign Missions. 1880-1980, (Grand Rapids, America” in The Church between Gospel and What are the cognitive and existential Eerdmans, 1990), 73-103. Culture (Grand Rapids, Eerdmans, 1996), 6. 18. Patterson 1994, 74. 65. Newbigin, Proper Confidence: Faith, Doubt and boundaries that define a Christian, that 19. Ibid., 74,75. Certainty in Christian Discipleship (Grand Rapids, define missions, or identify the role of 20. Ibid. Eerdmans, 1995), 32. 21. Ibid., 76. 66. Ibid., 32, 33. “other religions?” 22. Patterson 1994, 78. 67. Ibid., 33. The centered set theology exhibits a 23. Yates 1994, 7. 68. Newbigin 1989, 169. 24. It is well recognized that colonialism favored the 69. Ibid., 175. Christological focus that acknowledges expansion of Christian missions more than 70. Ibid., 177. Christ’s deity, and His salvific work. No hindering it. Newbigin therefore intimated that 71. Clark Pinnock 1992, 18. missions flowed down the corridors of world power. 72. Ibid., 15. one has explained this better that Van With the explosion of independence in the 73. Ibid., 158. post-1950 era, geopolitical factors were not as Engen.83 In a day when the meaning of 74. Patterson 1994, 77. favorable. 75. Ralph Covell, “the Christian Gospel and World Christ’s lordship in a religiously plural 25. Lesslie Newbigin, A Word in Season (Grand Rapids, Religions: How Much Have American Evangelicals Eerdmans, 1994), 7,8. Changed? in International Bulletin of Missionary world is one of the most critical issues the 26. Hiebert 1994, 9. Research January 1991, 12. Church deals with, history can surely 27. Yates 1994, 9. 76. Ibid., 68. 28. Ibid., 24. teach us a few lessons and point us in the 77. Paul Hiebert 2994, 11,12. 29. Ibid., 26. 78. In writing A Wideness in God’s Mercy. Pinnock right direction. May Christ be our point of 30. Ibid., 26,27. stated his pre-understanding, or overriding 31. Ibid., 28. commitments that controlled his lesser assumptions convergence and in His mission may we 32. Ibid. and beliefs. He acknowledged that in his approach find ours! 33. Ibid., 77. to the Scripture there was an issue that took priority over others. It is here that we agree with or critique 34. Ibid., 78. the remainder of Pinnock’s thesis. 35. Ibid. 79. Hiebert 1994, 37. End Notes 36. Newbigin 1989, 24 80. See Gene Veith 1994, 16-18. 37. Yates 1994, 97. 1. James Alan Patterson, “The Loss of Protestant 81. Samuel Rowen, Missiology and the Coherence of 38. Ibid. Missionary Consensus: Foreign Missions and the Theological Education. Fundamentalist-Modernist Conflict,” in Earthen 39. Ibid., 94. 82. Ibid., 47. Vessels, Joel A Carpenter and Wilbert R. Shenk, 40. Ibid., 94, 95. 83. Charles Van Engen, “The Uniqueness of Christ in eds. (Grand Rapids, Eerdmans, 1990), 73. 41. Ibid., 131. Mission Theology,” in Christianity and the 2. The International Missionary Council (IMC) was one 42. Ibid., 132. Religions: A Biblical Theology of World Religions of the continuation committees from Edinburgh 43. By 1985 the NCC had fallen to 4,349, while the Rommen and Netland, eds. (Pasadena, CA, William 1910, which perpetuated discussions on Protestant evangelicals or independents sponsored 35,386, Carey Library, 1995), 183-217. missions themes until its merger with the WCC in “Charles E. Van Engen,” A Broadening Vision: 1961. Forty Years of Evangelical Theology of Mission,” 3. Timothy Yates, Christian Mission in the Twentieth in Earthen Vessels, Joel A Carpenter and Wilbert R. Century (Cambridge, Cambridge University Press, Shenk, eds. (Grand Rapids, Eerdmans, 1990), 209. 1994), 72. 44. Ibid., 209. Lindsell, Missionary Principles and 4. James Alan Patterson 1990, 86. Practice (Westwood, NJ, Revell, 1955), 28-30. 5. Clark H. Pinnock, A Wideness in God’s Mercy, The 45. Ibid. Finality of Jesus Christ in a World of Religions 46. Ibid., 214. Grand Rapids, Zondervan, 1992). 47. Ibid., 215. Dr. Irving Whitt 6. The WCC journal International Review of Missions 48. Ibid., 204. was changed to International Review of Mission teaches missions at because it was felt that missions had become too 49. Ibid., 219. Tyndale Seminary anthropocentric ad it was really God’s mission 50. Graham, “Why Lausanne?” in Let the Earth Hear missio dei that should be the focus and not man. His Voice, 28-30. in Toronto, Canada. 7. David Bosch, Transforming Mission (New York, 51. Van Engen 1994, 220. He also taught Orbis Books, 1991), 4. 52. Ibid., 221. Van Engen gives an excellent overview of missions for seven the Evangelical activities of the eighties that 8. Ibid., 8. years at Eastern 9. Ibid. influenced missiology. See pp 224-232. 10. Ibid., 511. 53. Lesslie Newbigin 1994, 19. Pentecostal Bible 11. See Lesslie Newbigin,The Gospel in a Pluralist 54. Ibid. College. His Society, (Grand Rapids, Eerdmans, 1989), C. jeff 55. Gordon T Smith, “Religion and the Bible: An ministry experiences have prepared him Woods, Congregational Megatrends (New York, Agenda for Evangelicals” in Christianity and the The Alban Institute, 1996), Gene Edward Veith Jr. Religions: A Biblical Theology of World Religions, to assess world-wide trends affecting Postmodern Times, (Wheaton, ILL., Crossway Rommen and Netland, eds. (Pasadena, William Christianity. He was involved in Books, 1994), Graig Van Gelder and George Carey Library, 1995), 13. Hunsberger, The Church Between Gospel and 56. Ibid. leadership training in Kenya for a Culture, (Grand Rapids, Eerdmans, 1996). 57. Ibid. growing national church. His eight years 12. Timothy Yates 1994, 5. 58. Bosch states, “From all sides the Christian mission is in the country of Kenya brought him 13. Wilbert R. Shenk in Modernity and the Decentering under attack, even within its own ranks,” 1991, 518. in close contact with the culture and of Conviction, article presented at the Overseas 59. See his concluding chapter in Transforming Mission, Ministries Study Center, April 1999, 5,6. 1994, 511-519. afforded him crucial roles 14. Ibid., 7, 8. 60. Ibid., 419. in assisting the national church. 15. Paul Hiebert, Anthropological Reflection on 61. Ibid., 411. Missiological Issues (Grand Rapids, Baker Books, 62. Norman Thomas, ed., Reading in World Mission 1994), 93,94. (Mary Knoll, Orbis Books, 1995).

International Journal of Frontier Missions