A Two-Thirds World Evaluation of Contemporary Evangelical Missiology

O WRITE AN EVALUATION of Evangelical missiology A T (hereafter referred to as EM) of the past half century is a formidable job. For the sake of limiting the scope of our Two-Thirds argument to guidelines given by such documents as the Lausanne Covenant, this chapter will apply the Iguassu Affir- World mation and the so-called “main axioms” delineated by Donald McGavran (Glasser & McGavran, 1983, pp. 100-112). It will evaluation then become somewhat clear that the EM that this writer of aims to evaluate consists of a body of missiological materials that have been produced after the mid-20th century in contemporary alignment with the contemporary Evangelical Movement, expressed through such Evangelical gatherings as the Inter- Evangelical national Congress on World Evangelization at Lausanne, Switzerland in 1974 (Lausanne Congress hereafter). This date missiology conveniently coincides with greater participation of Two- Thirds World Evangelicals in formulating EM.1 First, an attempt will be made to sort out different streams that have David merged to create a modern EM. As a summary statement, a Tai-Woong chronological perspective of the development of EM will fol- Lee low. Finally, an evaluation will be made of this missiology.

Major Influences in the Development of Evangelical Missiology

Historically, a number of factors have influenced the formulation of Evangelical missiology. It is important that we take a look at some of the major factors that have helped to shape EM in order to evaluate them properly.

1 Although missionary work from the Two-Thirds World began much earlier, it was in the 1970s that we find Western missiologists becoming aware of the new movement, with such activities as the All-Asia Mission Consultation in Seoul, Korea in 1973 (see Nelson, 1976, p. 109ff.).

133 134 establishing the macro context of the major issues

First, the European missionary move- Second, the Edinburgh missionary con- ment and its missiology must be men- ference in 1910 and subsequent major tioned. European missiology has its roots conferences held by the International Mis- in European missionary work, which be- sionary Council (IMC hereafter) and the gan as early as the 17th century (Rommen, World Council of Churches (WCC here- 1991). The study of mission began in 1622 after) assemblies have influenced EM in with the very practical purpose of train- one way or another. Until the Evangelicals ing missionaries for service in the East began to hold their own missionary con- Indies. In 1702, another attempt to for- ferences in the late 1960s, both Evangeli- mulate missiology emerged with the cals and non-Evangelicals had worked founding of Halle University, which was together to formulate missiology (Scherer, established for the purpose of training 1987, pp. 39, 165; Scherer & Bevans, 1992, missionaries. Gustav Warneck was their p. xvi). Even after Evangelicals withdrew missiologist, and by his effort missiology from ecumenical circles, a number of the began to take shape (Thomas, 1989, p. same themes found their way into EM,4 103). By the time the center of the mis- such as gospel and culture, contextuali- sionary movement began to shift from zation, a trinitarian concept of mission, the Europe to North America in the early 20th relationship between evangelism and so- century, European missiology seemed to cial responsibility, and dialogue as a form have gained its own characteristics. How- of evangelism.5 ever, in an attempt to be accepted as a part Third, after the 1960s, Evangelical mis- of the academic discipline in the univer- sionary conferences and consultations sity, it became scientific and theoretical.2 have tremendously influenced the formu- We shall see that this trend in missiology lation of EM. The Lausanne Congress in continued even in North America, when 1974 and the subsequent Lausanne Move- in the 1970s EM began to gain its own ment have probably influenced the shap- identity (Scherer, October 1987, p. 508).3 ing of EM more than any other single

2 Edward Rommen (1987) insists that “German missionary theory first embraced and later eschewed the social science” in the 19th century and up to the middle of the 20th century. 3 This trend in missiology roughly coincides with the period when the American Society of Missiology was admitted into the Council on the Study of Religion. Louis Luzbetak said on this occasion: “On this day missiology becomes a fully recognized academic discipline.” There is also “a qualitative … and a quantitative increase in teaching programs related to missiology, particularly in Evangelical seminaries and schools of world mission, especially between 1975 and 1985.” The number of missiological issues that have surfaced also warrants this view. Scherer (1987, p. 35) argues, “Before 1950, the study of the ‘theology of mission’ in today’s sense hardly existed. It is even later for the Evangelicals in my opinion.” See also Glasser & McGavran (1983, p. 8). 4 See Utuk (1994, p. 110). Utuk argues that the Ecumenical Movement has been one of the influences in the shift of the Evangelical position in mission from 1966 to 1974. 5 The ecumenical circle had the IMC and the WCC as their forum to dialogue regarding cultural issues. For Evangelicals, it was after the Lausanne Congress in 1974 that the relationship between gospel and culture received attention (see Scherer & Bevans, 1999, pp. 4-5). For example, “Missio Dei” was the theme of the 1952 Willingen conference, and “Contextualization” was the theme of the 1972 TEF report of the WCC. Evangelicals were introduced to contextualization at the Lausanne Congress, and it was in 1982 that a consultation on “Contextualization” was convened at Trinity Evangelical Divinity School campus (see Hesselgrave, 1978, p. 87; Trinity World Forum, Spring, 1982; Scherer & Bevans, 1992, pp. 263ff, 276ff; Thomas, 1995, p. 117). a two-thirds world evaluation of evangelical missiology 135 movement in the history of Evangelical- West alone is no longer adequate. As we ism.6 Some of the outspoken missiological enter the new millennium, we will see yet voices came from the more radical dis- another paradigm shift in EM as mission- cipleship camp. These voices have particu- aries from the Two-Thirds World exceed larly affected the Lausanne Movement to in numbers the force from the West (Pate, no small degree.7 Meanwhile, the WEF 1991, p. 59; Anderson, 1988, p. 114). Missions Commission and the AD 2000 Participation of the Two-Thirds World and Beyond Movement, with their own re- mission force in the formulation of missi- spective missiological position, have also ology began early in the ecumenical camp. added richness to EM, as we shall see in With the birth of the IMC and the WCC, a the evaluation section below.8 forum was provided for their participation. Fourth, the Two-Thirds World mission- Through conciliatory effort, ecumenical ary movement began to take shape in the missiology began to emerge (Lossky et al., 1970s. By the end of the 1980s, it began 1991, p. 529; Bosch, 1980, pp. 180-181). to draw the attention of some Western For Evangelicals, it was not until the missiologists. In the 1990s, it was well es- Lausanne Congress in 1974 that the Two- tablished as a strong and newer mission- Thirds World began to be active in the ary force.9 Its influence on the formulation world-class missionary conferences con- of EM may have been meager in the past, tributing towards the formulation of EM. with the exception of some of the outspo- Since then, in virtually all of the ecumeni- ken voices representing the “radical dis- cal world missionary conferences, the Two- cipleship” camp. Some of the Two-Thirds Thirds World has had a lion’s share in the World leaders from more independent formulation of EM. Some observers even groups such as the Third World Mission predict that with the drastic changes tak- Association (TWMA) have also been active. ing place in the new millennium and the One can predict that the contributions rapid growth of the Two-Thirds World mis- from Two-Thirds World missionaries will sionary force, most of the missiological increase significantly in the new millen- textbooks written from the Western per- nium. By the 1990s, EM began to take a spective will become obsolete.10 This may global character. Missiology done from the mean that we have to write a whole new

6 Scherer & Bevans (1992, p. xviii) state, “Lausanne 1974 ‘marks the high point in the development of Evangelical mission theology.’” 7 These voices represent the position that has demanded that greater prominence be given to social concerns (see Scherer, 1987, pp. 194-195; Scherer & Bevans, 1992, p. xviii). 8 Glasser (1993, p. 19) argues that the AD 2000 and Beyond Movement had the desire for a “last big push” to evangelize the world. Many of the WEF Missions Commission’s recent membership would identify with that goal, unlike the “radical discipleship” camp. A series of publications include Taylor (1991, 1997), Harley (1995), Ferris (1995), and this volume. Most significant about these is that all of them were the joint product of both Western and Two-Thirds World mission leaders. The AD 2000 and Beyond Movement had their major congress in Seoul, Korea in 1995 and in South Africa in 1997. The majority of the participants were from the Two-Thirds World. 9 Three important research projects attest to this development. James Wong (1976), Marlin Nelson (1976a, 1976b), and Larry Pate (1989) have contributed towards helping both the West and the Two-Thirds World discover the new missionary movement. 10 This voice was raised by some of the Evangelical leaders from the Two-Thirds World who attended the Iguassu Consultation on Missiological Issues in October 1999. 136 establishing the macro context of the major issues series of missiological textbooks that in- mission or were founded as missionary clude the Two-Thirds World perspectives. training schools. By 1934, most of the Fifth, at least two things should be theological schools taught some subjects mentioned in relation to North America’s related to missions or comparative reli- role in the formulation of EM. One is the gions (Thomas, 1989, p. 104). It was, how- number of missionaries that have been ever, after the 1960s and ’70s, with the dispatched. Beginning in 1956, two-thirds emergence of schools such as the Fuller of the entire missionary force came from School of World Mission and the School North America. After reaching its plateau of World Mission and Evangelism of Trin- in the 1970s, this missionary force sus- ity Evangelical Divinity School, that the tained its momentum for three decades. impact on EM was most evident.12 These Keeping in step with this unprecedented schools and others like them have played growth, there was tremendous develop- a key role in creating a consensus on what ment both in mission structures as well the modern curriculum of the Evangeli- as in missiology.11 The missionary work cal missiological discipline would look has provided field tests for the missiol- like.13 This period during the 1970s coin- ogist. Furthermore, missionaries them- cides with a period in which missiology selves became the missiologists. The was accepted as a separate discipline on missionaries who had first-hand knowl- its own by the academia (Thomas, 1989, edge of cross-cultural work wrote many p. 105). It was probably scholars from missiological books. these schools that formulated the modern The other item of note regarding North version of a philosophy of education in America is the proliferation of mission mission for the first time in the history of schools. After the 1910 Edinburgh mis- Evangelical mission.14 Donald McGavran sionary conference, a number of mission- and Alan Tippett from Fuller School of ary schools sprouted in North America. World Mission and David Hesselgrave and The Kennedy School of World Mission, Herbert Kane from Trinity Evangelical Di- Disciples of Christ College of Missions, vinity School are some of the representa- and Union Theological Seminary were tives in this effort who laid the foundations some of the schools that either taught for their schools.15 This period probably

11 See Anderson (1988, pp. 113-114). According to Coote (1982), “EFMA/IFMA taken as a whole, 1968 marked the beginning of a plateau, and this plateau has prevailed for almost two decades.” This is the period when the Two-Thirds World missionary movement began to gain its momentum. See also Scherer (1999, pp. 10-11). 12 These schools are used as representatives of the school of world mission. 13 See Anderson (1988, pp. 111-112). A survey indicates that nearly 1,000 Ph.D., Th.D., S.T.D., and Ed.D. related dissertations in mission were accepted during 1945-1985. Alan Tippett (1987, pp. xi-xxv) argues that the 1960s and early 1970s were the formative years in missiology. He then goes on to introduce a philosophical background for mission curriculum design. 14 It was the Evangelical schools that kept intact. For the non-Evangelicals, “They were less able, however, to impact the curricular changes of the 1960s and 1970s except in Evangelical seminaries in which the missionary mandate remained strong” (Thomas, 1989, p. 106). 15 See Scherer (October 1987, p. 512) and Tippett (1974). See also Anderson (1988, p. 110), relating to Herbert Kane. a two-thirds world evaluation of evangelical missiology 137 marks the most significant time in the de- character. European missiology had be- velopment and rebirth of EM.16 In this re- come the foundation upon which the In- gard, the integration of social science and ternational Missionary Council and the traditional biblical themes such as evan- World Council of Churches would build gelism and the church has acted as a cata- their own missiology.19 These would later lytic agent.17 EM has now begun to develop into what we now know as ecu- comprise both theory and practice, but it menical missiology, which was a missiol- would be inappropriate to call this body ogy formulated with the concept of the of missiological literature “managerial” West moving to the non-West. We will see (we shall address some of the reasons for that the subsequent missiological trends this objection in the evaluation section of continued to hold this view. In this stage, this paper).18 there was no significant development in Missiology that began with the birth of EM. It was still in its infant stage, for as of European mission has had a number of yet there was no consensus on what missi- paradigm shifts, with the convergence of ology was, let alone what EM was. these influences creating EM in North After the Lausanne Congress, Evan- American soil. For the last half century, we gelicals from both the West and the Two- have witnessed tremendous progress and Thirds World increasingly worked together change, both positive and negative. More to formulate EM. This has helped to high- recently, the missionary movement from light the contribution from both perspec- the Two-Thirds World contributed towards tives. One of the most significant changes adding a significant new perspective by in EM after the Lausanne Congress has reflecting on its own missionary experi- been in opting for holistic missiology.20 As ences. We will mention some of the de- early or late as the Berlin World Evangeli- tails in the evaluation below. zation Congress in 1966, EM had a single focal point: evangelization of the world A Summary Statement was what the purpose of mission was all to This Point about. Prior to the Lausanne Movement, mis- After Lausanne, EM crossed the “Rubi- siology was predominantly Western in its con.” Since then, at least two camps have

16 Arthur Glasser (1985, p. 10) argues that with his epochal work, The Bridges of God, Evangelicals were stimulated to begin “evangelical theologizing.” It was during this period that widely read textbooks such as Christian Missions in Biblical Perspective by J. Herbert Kane (1976) also appeared, along with a host of other books by the same author in the 1970s. Anderson (1988, pp. 110-111) claims that “spin-offs from McGavran’s movement” include a series of other missiological developments. 17 Tim Stafford (1986) claims that social science was integrated with evangelism. 18 Samuel Escobar (see chapter 7) uses the term “managerial missiology” to describe the Church Growth School represented by McGavran and others. 19 See Verkuyl (1978). Hartenstein, Freytag, Hendrik Kraemer, J. C. Hoekendijk, Max Warren, and Lesslie Newbigin are some of the popular names that appear in the history of the Ecumenical Movement prior to the Lausanne Congress. Except for some of the Latin American theologians and missiologists, activities of Evangelical missiologists from the rest of the world were still in the embryonic stage. See also Kinnamon & Cope (1997, pp. 9-40). Western voices were still dominat- ing the platform at least until the 1970s. 20 Utuk (1994) argues that at Lausanne the “two-mandate view” was affirmed. 138 establishing the macro context of the major issues coexisted in Evangelical circles. Both are McGavran, Peter Wagner, and others, so- holistic in their approach. One camp cial science became an important compo- stresses intentional equality between evan- nent of EM. There was an emphasis on gelism and social responsibility. This view the “harvest field,” based on homoge- is represented by John Stott and some neous principles. Subsequent “frontier Latin Americans, Asians, and Africans such missiology” dominated agendas for EM in as Samuel Escobar, René Padilla, Orlando the last three decades of the 20th century. Costas, and Vinay Samuel.21 The other Therefore, it would be absurd to speak position has the evangelization of the about modern EM without mentioning a world as its primary focus. This camp is very large segment of missiological litera- represented by those who later helped to ture representing this trend. stage the AD 2000 and Beyond Movement, Second, a change from general missiol- plus some from the World Evangelical Fel- ogy to contextual missiology and then to lowship Missions Commission.22 The rest global missiology took place. Western EM of Evangelicals will be found in between opened the way for doing missiology from these two poles. Although there was ac- a different context, as the concept of con- tive participation by the Two-Thirds World textualization became a prominent missio- through different consultations and mis- logical motif in the last two decades in sionary congresses, the make-up of EM Evangelical circles. This is particularly true was still very North American. However, in the Two-Thirds World. Not only missiol- inevitable changes began to take place ogy, but also the whole of the theological with the rapid growth of the Two-Thirds method has been affected by this phenom- World missionaries and the shift of the enon. More recently, there is new interest Evangelical population from the West to in the formulation of a globalized perspec- the Two-Thirds World in the 1980s and tive of missiology, keeping step with ’90s. Only two significant paradigm shifts broader currents of globalization. It is im- will be mentioned here. portant to note that it was during this pe- First is the change from theory based riod that EM began to show its distinct missiology to social science based missi- identity. Therefore, we will refer back to ology. In the beginning of the study of this period as we evaluate EM. missiology, the theory of mission was a World evangelization again received prominent factor (Shenk, 1996). More attention, especially with the birth and recent EM then took another sharp turn. growth of the AD 2000 and Beyond Move- With the coming of the modern Church ment in the 1990s. Strategies of mission Growth Movement ushered in by Donald have received much attention in conjunc-

21 Utuk (1994, p. 107) argues that although there were other “interest” groups, “some combined their efforts with the Radical Discipleship group to produce a Covenant that, for the first time in the Evangelical Movement, affirmed in unambiguous tone that ‘biblical evangelism is inseparable from social responsibility,’” quoting Padilla (1976, p. 11). See also Stott (1975, pp. 23, 27), quoted by Utuk. 22 Those representing opposite poles would be persons such as Donald McGavran, David Hesselgrave, and J. Robertson McQuilken. See McGavran (1996, pp. 252-253) and McQuilkin (1993, p. 175). There are also exchanges between Hesselgrave and Stott on this issue in Trinity World Forum (Spring 1990 and Spring 1991). This issue was also featured in the Evangelical Missions Quarterly (July 1999). There seems to be consensus on “holism” itself among Evangelicals, as the recent Iguassu Affirmation proclaims. Nevertheless, in terms of giving equal status or refusing to interlock both evangelism and social responsibility, Evangelicals are still polarized. a two-thirds world evaluation of evangelical missiology 139 tion with the AD 2000 Movement and the it also came at an odd period of time. The optimism that came as a result of this stra- Two-Thirds World missionary movement tegical understanding. Such concepts as was still in the infant stage of growth. the “10/40 window” have received special It was probably after this period that attention. In addition, various forms of the EM as we now know it began to be pro- theory of “unreached people groups” be- filed with various influences merging in a came the dominant theme for EM, at least great stream. At least two distinct changes in some sectors of both the West and the were favorable to the Two-Thirds World Two-Thirds World. This theory coincided missionaries. First, some sort of consen- with the strategy of discontinuity. It was sus was reached among Evangelicals on during this period that the concept of the philosophy of education in studying “power encounter” began to occupy a missiology. Thus the schools of world mis- prominent position in EM (see Warner, sion with well-developed curricula began 1985, and Wagner, 1986). It was intro- to sprout in different parts of North Amer- duced in order to bring balance to EM, ica and other parts of the world. It was which was clouded with social science. this form of EM that was spread to the Two- Now it occupies a permanent place in EM. Thirds World through at least three ways. It is, therefore, not unfair to characterize Students who came to study in North the EM of this period as being practical in America from the Two-Thirds World were its essential nature. the major means of exportation. Missio- We have so far looked at how EM took logical literature that was distributed to its shape in the last half century. We have the rest of the world was another means for the sake of convenience used land- of spreading this form of EM. Finally, West- marks such as the Lausanne Congress as ern missionaries who were serving in the reference points upon which to hang dif- Two-Thirds World have also significantly ferent missiological developments. We will contributed to this end. now attempt to evaluate EM from a Two- The second change in EM that favored Thirds World perspective. Two-Thirds World missionaries was the integration of social science and pragma- An Evaluation of Evangelical tism in the 1970s. Without such measures, Missiology From a EM might have ended up as just another Two-Thirds World Perspective academic acrobatic, which the Two-Thirds World finds less relevant. EM as a discipline Samuel Escobar (see pages 107-109) Like the rest of the academic disci- gives us some helpful insights when he plines, missiology was also developed in mentions three directions of what he calls the undercurrents of the Modernity Move- “post-imperial missiology.” These are the ment (Lee, 1997). Missiology in this form renewed search for biblical patterns, the had its strength in theologizing and critical work of writing and interpreting “principlizing” mission. For those with the history of missionary activity, and “intuitional” and “concrete-relational”23 entering into partnership with churches worldviews from some parts of the Two- in the Two-Thirds World. I would add a Thirds World, this was too theoretical, and fourth key ingredient, the integration of

23 I am using Hesselgrave’s (1991, pp. 305-340) division of different cognitive styles in accor- dance with different worldviews here. He gives at least two different worldviews with their cognitive processes in addition to the more conceptual thinking of the West. 140 establishing the macro context of the major issues missiology with the social sciences. This renewal, and refusing to separate conver- latter component would be an additional sion from a radical change in life-style.” important direction that EM has taken Scherer’s comment (see Padilla, 1976, p. since the Lausanne Congress. These four 192) is incisive: “In his [Padilla’s] view, seem to be the general description of the biblical evangelism is inseparable from direction of EM as a whole. Therefore, if social responsibility and church renewal” Escobar’s intention was to dichotomize (emphasis added).24 missiology that has integrated social sci- Not all Evangelicals from the Two- ence with missiology not so integrated, his Thirds World will agree with this theologi- divisions are inappropriate. cal position. Needless to say, neither will Furthermore, closely following his ar- all Evangelicals from the Two-Thirds World gument, one cannot but conclude that one agree with the way the term “managerial” of his most important criteria for decid- is utilized. This, however, does not mean ing the kind of missiology is how one that EM that has mostly been nurtured in views “social/human needs.” Escobar has North America is faultless. On the contrary, an obvious preference for “a critical missi- it has a number of shortcomings. This as- ology from the periphery,” represented by pect is expressed in the Preamble of the such persons as René Padilla and Orlando Iguassu Affirmation approved during the Costas from Latin America. They claim to WEF Missions Commission’s Missiological take the biblical text more seriously than Consultation held October 10-15, 1999, others. What this actually means is “an attended by 160 key Evangelical leaders exploration into the depths of the social from 53 nations. Some of the methodolo- significance of the basic Christian truths” gies of mission seem to be based on inad- (see page 113). People with this presup- equate exegesis. Others use a few proof position claim that “Evangelical depth” is texts but do not make an effort to synchro- missing in “managerial missiology” and nize those emphases with the greater bib- that such depth is what makes sense to lical story.25 those who minister “in the midst of pov- Since the Lausanne Congress, as Esco- erty and with the pain of social transitions” bar (page 113) has aptly mentioned, EM (page 113). Thus the “Evangelical depth” has taken on a holistic character, among is none other than social concern for them. other things. Two radically different kinds In the 1976 post-Lausanne symposium, of holism seem to exist in tension. The Padilla (1976, p. 192) goes one step fur- one that emphasizes “a concept of the ther in the following remarks: “Lausanne gospel and Christian commitment, in had updated the Evangelical agenda by which the socially transformative dimen- eliminating North American pragmatism, sions are unavoidable” is represented by returning biblical theology to its proper the “radical discipleship” advocates, the basis, giving a deathblow to superficial ones mostly cited by Escobar in his paper church planting, eliminating the di- (see Anderson, 1988, p. 113). The other chotomy between evangelism and church group is equally concerned with biblical

24 There is ample biblical and theological support for the opposing view. We do not have space to go into any in-depth argument in this paper. 25 See the Preamble of the Iguassu Affirmation. It says, “Flowing from a commitment to urgent evangelization, these methodologies have shown how our task might be accomplished. However, these insights must be subject to biblical principles and growth in Christlikeness.” a two-thirds world evaluation of evangelical missiology 141 holism yet does not automatically inter- EM as a discipline. Only a few basic ones lock it with social activism.26 It was lead- will be cited here. More specific issues will ers with this theological preference that be dealt with under separate headings. led the Lausanne Continuation Commit- The difficulty seems to be evident in at tee to work on such strategies as “people least two ways. First, we mention the group theory,” “unreached people,” claims, which have in fact much truth in “adopt a people,” and so on. A movement them, of critics who argue that EM has such as AD 2000 and Beyond was born been excessively preoccupied with social particularly to meet the urgent need of science for the past several decades, deal- those whose focus was on the evangeliza- ing less with theological issues and inte- tion of the world. Movements such as grating less with biblical content.29 This COMIBAM I and II also seem to have been preoccupation obviously brings imbalance led with this kind of theological inclina- to the discipline as a whole. For example, tion.27 the felt need of Western missionaries is Both of the camps will continue to ex- cultural adjustment as they move out of ist in tension among Evangelicals, while their own comfort zone. It is taken for attempts to seek biblical answers for the granted that Western missionaries already support of two conflicting positions will know how to minister, as most likely they proceed well into the new millennium. In would have had a theological education the Iguassu Affirmation, however, the in a seminary. This may not always be the weight seems to have slightly tilted toward case for missionaries from the Two-Thirds the latter position. The urgent need for World. These servants need not only a the proclamation of the gospel to the similar cultural adjustment, but most of- whole world was stated categorically. At ten the greater need is for a missiology the same time, a strong emphasis was that guides them in how to integrate bib- placed on the necessity for meeting hu- lical themes so that greater ministry power man needs as a central Christian value. will be exhibited. Holism is simply there in the Bible, though Furthermore, when missiology is done not as a prerequisite for evangelism.28 only by the West, it lacks the global per- Having said these things, we must go spective. Greater contributions from the on to mention some of the problems in Two-Thirds World must come in the future.

26 There is a whole range of people within this camp, including persons such as David Hesselgrave and Bryant Myers. See Hesselgrave (1999) and Myers (1999). In the book of Acts and the synoptic Gospels, at least the following three things are evident: (1) There were no attempts to systematize between proclamation of the gospel and social action. (2) Holism was taken for granted throughout these books. Even the Great Commissions found in these books presuppose holism. (3) All of the Great Commissions focus on the proclamation of the gospel. To go beyond what the writers of these books try to say is not being faithful to the intention of the original authors. Concerning the Johannine version of the Great Commission, refer to the recent argument between John Stott and David Hesselgrave in Trinity World Forum, Spring 1990 and Spring 1991. Hesselgrave seems to be closer to the intention of the original author. 27 This is the conclusion drawn from the Report on Global Consultation on Worldwide Evan- gelization in May 1995 and COMIBAM II in 1997. See also Neff (1999). 28 See the Iguassu Affirmation, especially items 3 and 4 in the Declarations section. 29 See Rommen (1987, 1993) and Netland (1994). These articles all have warnings about an unhealthy relationship with social science. These warnings, however, are not meant to deny the integration itself. 142 establishing the macro context of the major issues

This is required both by the rapid changes The downside dimension of what has taking place as a result of globalization, happened is that this kind of strategy has as well as by a shift of the Evangelical shortcomings. First, it is too simplistic in population to the Two-Thirds World. There terms of an ongoing missiological guid- is an urgent need for the formulation of a ing principle. For the North American and “global Evangelical missiology.” The an- European based missionary agencies, it swer does not consist merely of moving provided opportunities for redirecting the further from the West towards the Two- missionary force to the unreached peoples Thirds World, as we find in mission his- in some of the least evangelized areas of tory and general missiology.30 the world. Before such redirection, at one time it was estimated that more than 90% Shift from theory and practice of the entire North American/European to practical strategy missionary force was still in the so-called A gradual shift from theory and prac- evangelized zone (Winter, 1976, p. 167). tice to more practical strategy has taken Yet when this strategy of targeting place in the last two decades. Concepts unreached people groups in the 10/40 such as strategy with “closure” as a pre- window was applied by some of the Two- supposition have contributed toward this Thirds World countries in an unfiltered end. Such visual concepts as the 10/40 and unevaluated form, it had a number of window and unreached people groups, negative effects. The Two-Thirds World combined with modern statistical research countries have dispatched a majority of methodology, have helped us see the their new missionaries to the 10/40 win- world in black and white in terms of where dow, without weighing other alternative the greatest needs are. In conjunction with strategies and missiological theories. This such movements as AD 2000 and Beyond, was the case in Korea.32 Granted, there tremendous strides have been taken in may be other causes of attrition, such as pushing beyond new frontiers, especially lack of training, undeveloped structure, in parts of Asia, Central Asia, and North and lack of member care. Still, this deploy- African countries. For the new sending ment strategy may be one of the major countries such as Korea, Singapore, Japan, causes of unnecessary attrition of mission- and parts of Latin America and Africa, this aries in Korea. It would have been better strategy has helped to guide and dispatch if some of the more experienced Western their new missionaries for the past several missionaries had been redirected to go to 31 decades. the hard fields in the 10/40 window and not the younger mission force from some

30 See Noll (1996). Recently there have been a number of attempts to write a church history that is global. But so far it is the West trying to include the Two-Thirds World. Missiology also has been moving in this direction. Only a few examples will be cited here. See Verstraelen et al. (1995) and Pittman, Habito, & Muck (1996). 31 Virtually all of the Korean nationwide missionary conferences have dealt with reaching unreached people in the last decade. 32 The Korean Mission Handbook 1998-2000 (p. 40), published by Global Missionary Fellow- ship Press, indicates that roughly 56.5% of Korean missionaries are working in the 10/40 window. This is apparently good news. But this statistic does not show what avoidable attrition the Korean church has suffered. In addition, there is no indication of how many more workers could have been sent out if the church had adopted a more comprehensive deployment strategy. a two-thirds world evaluation of evangelical missiology 143 of the new sending countries, who were cal Consultation to base EM more firmly less experienced and not well-equipped on a trinitarian foundation.33 to tackle some of the difficult tasks of pio- Contextualization is another case in neering that needed tremendous sensitiv- point. While its roots return us to the cre- ity. Because of this mission strategy, there ation of the theological education fund have been more casualties than were in the 1958 Ghana IMC conference, con- expected, which naturally has brought dis- textualization surfaced as a crucial mis- couragement to new missionary move- siological theme in 1972 through the ments. Furthermore, the strategy seems to “Ministry in Context” report of the WCC. have produced a bottleneck effect on some Evangelicals, for example, held a consul- of the new missionary force. For example, tation at Trinity Evangelical Divinity School in Korea many young people have dedi- to debate the same subject as late as 1982. cated themselves for missionary service. Since then, the subject has dominated the Yet when they look at the fields where they EM agenda for the past two decades, and might serve, especially in the 10/40 win- it is still an item for discussion. Other simi- dow, there are very few openings. Conse- lar themes include social responsibility in quently, many have not been able to take mission, dialogue as a method of doing any further steps and have remained in evangelism, theological issues in the en- their own countries. This situation might counter with non-Christian religion, and have been prevented if other equally valid mission “from six continents to six conti- strategies of mission had also been con- nents.” Evangelical missiologists and the sulted. mission community need to take the initiative to discern key missiological and Reactionary missiology contextual issues in the third millennium, As we follow the development of the both in the West and in the Two-Thirds important missiological themes, we can- World. Then they must creatively missiol- not help but notice that EM has been a ogize these areas.34 step behind the Ecumenical Movement in terms of dealing with some of the key Missiology still largely missiological issues. Only a few examples with a Western perspective will be cited here. The trinitarian base of In past eagerness to translate EM into missiology was first discussed in the 1952 a more academic discipline, there was a Willingen Conference of the International tendency toward overdependence on so- Missionary Council. Missio Dei, as it was cial science, paying only lip service to coined at the conference, quickly began Scripture. In the future, EM must strive to to dominate the agenda for ecumenical base its theory not on just a few relevant missiology, changing its meaning many texts from the Scriptures; rather, EM must times. It was incorporated into EM first as be synchronized with the whole of the a part of the biblical basis of mission in biblical narrative. This also summarizes the 1970s; still later, David Bosch (1980, one of the commitments in the Iguassu 1991) has theologized the same theme in Affirmation. both of his major works. A voice was again To meet the felt needs of the Two- raised in the 1999 World Evangelical Fel- Thirds World missionaries, there must be lowship Missions Commission Missiologi- greater breakthroughs than we have seen

33 See the Declarations and Commitments sections of the Iguassu Affirmation. 34 A think-tank session was held at the Iguassu Missiological Consultation for this purpose. 144 establishing the macro context of the major issues to this point in EM. Merely being biblically siological literature dealing with some of and theologically sound is still not ad- these themes. equate. There must be one more step In the final analysis, it is essential that taken towards the integration of biblical a greater number of missiologists from the content with missiological principles so Two-Thirds World take the initiative and that missionaries on the field know how make their contribution in creating a new to teach the Bible effectively in cross- and global Evangelical missiology. Only cultural situations. For example, the book then will EM become truly globalized. The of Romans must be taught from a cross- Two-Thirds World mission community is cultural perspective. Missiology thus gives now ready to contribute as a full partner us concrete guidance in teaching the bib- in the task of international mission as we lical text in all contexts. enter the new millennium. At the present, except for a select number of countries, the majority of the Two- As We Look to the Future Thirds World countries seem to send their EM is facing another critical period in missionaries to their own region or to dif- the history of mission as we enter the new ferent people groups within their own millennium. This is due first to the revo- nation. This may be the case with the ma- lution of the information technology era jority of the African, Latin American, and that is upon us all. Information now flows Indian missionaries, primarily because of with astonishing speed to the remotest the vast cross-cultural spiritual need with- parts of the world. Information technol- in each region. Cultural understanding is ogy is also creating a great deal of anxiety always vital for situations like these. How- and uncertainty. Yet, to shut ourselves out ever, it is less urgent for workers staying from the changes that are taking place and within their own region than for Western go our own way will not bring any better missionaries going to some of the Two- results. The future of EM will depend Thirds World countries. Missionaries from largely upon how it will meet this chal- the Two-Thirds World will inevitably have lenge, with all of the implications of post- different needs. Future EM will have to modernity and the pluralistic context of deal with these different needs that Two- the West and segments of the Two-Thirds Thirds World missionaries are facing in World. We may have to drastically recon- their own region. One of these needs is ceptualize a major part of EM, if not its dealing more with how best to transmit entirety.35 biblical content so that it will be contex- Second, by the end of the 20th century, tually appropriate. Another area of con- EM seemed to have lost the vitality it once cern is prayer in mission. Not much has had some three decades ago. The lack of been written on this subject. Training, interest in mission in the Western church partnership, and member care in mission and the decline of the Western mission- are other areas of need. Fortunately, the ary movement may be the major reasons WEF Missions Commission has done the for this phenomenon. As a result, several lion’s share of work in these areas in the observations can be made. EM seems to past 10 years. For the first time in the his- have lost the direction it once had in the tory of mission, we now have good mis- 1970s and ’80s. During that period, there

35 This sentiment was voiced by more than one person in the think-tank session at the Iguassu Missiological Consultation. a two-thirds world evaluation of evangelical missiology 145 was a measure of consensus among missi- tion to the existence of the global church ologists about EM. Currently, needs seem in the formulation of EM.37 to dictate the content of EM. EM resembles Fourth, Western Evangelicalism itself somewhat the path that the ecumenical has been threatened in the past three de- missiologists took in the last half century. cades. In the past, it was largely forces For them, the world set the agenda for from without that endangered Evangeli- mission. Unless we come again to the calism. The difference is that the recent Bible and define what mission is, in the threats have come from within the “family.” new millennium we will increasingly One example has to do with the nature of widen the agenda for mission just as ecu- the eternal punishment of God for those menical missiology did. More conservative who have not heard the gospel proclama- Evangelicals of the Two-Thirds World will tion. Some of these issues and discussions not agree with this trend. could change the face of Evangelicalism Third, Patrick Johnstone (1999) has re- in the new millennium to the degree that cently written a book entitled The Church the line that once divided non-Evangelicals Is Bigger Than You Think.36 He has from Evangelicals will no longer exist. We brought to our focus the reality of the glo- already find this trend in some Evangelical bal church. When the West began its mis- missiological writings. This will widen the sionary movement, it began with the free chasm between Western and Two-Thirds volunteer missionary society. With the World mission communities, unless lead- coming of the global church, the scene has ers from both of these sectors dialogue changed drastically. We can no longer do and battle to return to the biblical posi- mission without considering the place of tion. the local and world church in mission. There are other reasons why we need to A Final Reflection take a serious look at the church in mis- In this regard, I suggest that the Iguassu sion. For one, in the West the churches Affirmation can give guidelines as to where are no longer satisfied with their passive Evangelical missiology should go in the role in doing mission. Also, in the Two- new millennium. This document states the Thirds World, churches play a much more focus of mission as the proclamation of dominant role in mission, especially in the gospel of Jesus Christ to every crea- countries such as India, Korea, and Japan. ture in a culturally appropriate manner. Some of the Latin American and African But the totality of the declaration gives an countries are also in this category. In many unusual balance to the mission given to cases, they do not have elaborate mission- us by God. Some of the important areas ary societies to do mission. Instead, the were also mentioned without trying to churches send their missionaries by them- systematize or unnecessarily lock things selves. These and other theological con- in that the Bible does not lock in. While cerns, such as the place of the church in the Iguassu Affirmation does not claim to mission, require us to give greater atten- offer an exhaustive list in our missiology

36 Already in 1977, the Swiss Catholic missiologist, Walbert Bühlmann (1978, p. 131; quoted in Anderson, 1988, p. 114), predicted the coming of the “third church” as “the epoch-making event of current church history.” 37 Johannes Blauw (1962) and Charles Van Engen (1991) have done us a great service by their writings. We need to go further. Not only the factors affecting the church of the Two-Thirds World should be brought into focus, but also the church theme should pervade every aspect of our EM. 146 establishing the macro context of the major issues for Evangelicals, it has the potential to Hesselgrave, D. J. (1978). Theology and mis- guide the global church as it missiologizes sion. Grand Rapids, MI: Baker Book House. with the required focus and yet without ———. (1991). Communicating Christ cross- losing other important agenda items for culturally: An introduction to missionary communication (2nd ed.). Grand Rapids, the future. In the process, a true “global MI: Zondervan Publishing House. Evangelical missiology” could emerge to ———. (1999, July). Redefining holism. Evan- the benefit of both the West and the Two- gelical Missions Quarterly, 35, pp. 278- Thirds World to the glory of the Father, 284. the Son, and the Holy Spirit. Amen. Johnstone, P. (1999). The church is bigger than you think: Structures and strategies for the References church in the 21st century. Pasadena, CA: William Carey Library. Anderson, G. H. (1988, July). American Prot- Kane, J. H. (1976). Christian missions in bib- estants in pursuit of mission: 1886-1986. lical perspective. Grand Rapids, MI: Baker International Bulletin of Missionary Re- Book House. search, 12(3), pp. 98-102, 104-118. Kinnamon, M., & Cope, B. E. (1997). The ecu- Blauw, J. (1962). The missionary nature of the menical movement: An anthology of key church: A survey of the biblical theology texts and voices. Grand Rapids, MI: Wm. of mission. New York: McGraw-Hill. B. Eerdmans Publishing Co. Bosch, D. J. (1980). Witness to the world: The Lee, Hyun-Mo. (1997, July). The influence of Christian mission in theological perspec- post-modernism on the contemporary the- tive. Atlanta, GA: John Knox Press. ology of mission. Current Mission Trends ———. (1991). Transforming mission: Para- (Korean ed.), No. 10, p. 34. digm shifts in theology of mission. Mary- Lossky, N., et al. (Eds.). (1991). Dictionary of knoll, NY: Orbis Books. the ecumenical movement. Geneva, Swit- Bühlmann, W. (1978). Courage, church! Essays zerland: World Council of Churches. in Ecclesial spirituality. Maryknoll, NY: McGavran, D. A. (1996). Contemporary Evan- Orbis Books. gelical theology of mission. In D. A. Pitt- Coote, R. T. (1982, July). The uneven growth man, R. L. F. Habito, & T. C. Muck (Eds.), of conservative Evangelical missions. Inter- Ministry and theology in global perspec- national Bulletin of Missionary Research, tive: Contemporary challenges for the 6(3), pp. 118-123. church. Grand Rapids, MI: Wm. B. Eerd- Ferris, R. W. (Ed.). (1995). Establishing minis- mans Publishing Co. try training: A manual for programme McQuilkin, J. R. (1993). An Evangelical assess- developers. Pasadena, CA: William Carey ment of mission theology of the kingdom Library. of God. In C. Van Engen, D. S. Gilliland, & Glasser, A. F. (1985, January). The evolution P. Pierson (Eds.), The good news of the king- of Evangelical mission theology since dom: Mission theology for the third mil- World War II. International Bulletin of lennium (pp. 172-178). Maryknoll, NY: Missionary Research, 9(1), pp. 9-13. Orbis Books. ———. (1993). Evangelical missions. In J. M. Myers, B. (1999, July). In response: Another Phillips (Ed.), Toward the 21st century in look at “holistic mission.” Evangelical Mis- Christian mission. Grand Rapids, MI: Wm. sions Quarterly, 35, pp. 285-287. B. Eerdmans Publishing Co. Neff, D. (1999, December 6). Market-driven Glasser, A. F., & McGavran, D. A. (1983). Con- missions? Christianity Today, 43(14), p. 28. temporary theologies of mission. Grand Nelson, M. L. (1976). The how and why of Rapids, MI: Baker Book House. Third World missions: An Asian case study. Harley, D. (1995). Preparing to serve: Train- South Pasadena, CA: William Carey Library. ing for cross-cultural mission. Pasadena, Nelson, M. L. (Ed.). (1976). Readings in Third CA: William Carey Library. World missions: A collection of essential documents. South Pasadena, CA: William Carey Library. a two-thirds world evaluation of evangelical missiology 147

Netland, H. A. (1994, Spring). Theology and ———. (1994). New directions in mission and missions: Some reflections on an ambiva- evangelization 2: Theological founda- lent relationship. Trinity World Forum, tions. Maryknoll, NY: Orbis Books. 19(3), pp. 1-4. ———. (1999). New directions in mission and Noll, M. A. (1996, January). The challenges of evangelization 3: Faith and culture. contemporary church history, the dilem- Maryknoll, NY: Orbis Books. mas of modern history, and missiology to Shenk, W. R. (1996, January). The role of theory the rescue. Missiology, p. 50. in mission studies. Missiology: An Interna- Padilla, R. C. (Ed.). (1976). An international tional Review, 24, pp. 31-45. symposium on the Lausanne Covenant. Stafford, T. (1986, February 21). The father of Minneapolis, MN: World Wide Books. church growth. Christianity Today, 30(3), Pate, L. D. (1989). From every people: A hand- pp. 19-23. book of Two-Thirds World missions with Stott, J. R. W. (1975). Christian mission in the directory, history, analysis. Monrovia, CA: modern world. Downers Grove, IL: Inter- MARC. Varsity Press. ———. (1991, April). The changing balance in Taylor, W. D. (Ed.). (1991). Internationalising global mission. International Bulletin of missionary training. Grand Rapids, MI: Missionary Research, 15(2), pp. 56, 58-61. Baker Book House. Pittman, D. A., Habito, R. L. F., & Muck, T. C. ———. (1997). Too valuable to lose: Explor- (Eds.). (1996). Ministry and theology in ing the causes and cures of missionary global perspective: Contemporary chal- attrition. Pasadena, CA: William Carey Li- lenges for the church. Grand Rapids, MI: brary. Wm. B. Eerdmans Publishing Co. Thomas, N. E. (1989, July). From missions to Rommen, E. (1987, Winter). American missiol- globalization: Teaching missiology in North ogy: Which way? Trinity World Forum, American seminaries. International Bulle- 12(2), pp. 1-3. tin of Missionary Research, 13(3), pp. 103- ———. (1991). Missiology’s place in the acad- 107. emy. Deerfield, IL: Trinity Evangelical Di- Thomas, N. E. (Ed.). (1995). Classic texts in vinity School. Also appears in Trinity World mission and world Christianity. Mary- Forum (1992, Spring), 17(3), pp. 1-4. knoll, NY: Orbis Books. ———. (1993, Fall). The de-theologizing of Tippett, A. R. (1974). Missiology: A new disci- missiology. Trinity World Forum, 19(1), pp. pline. In A. Martin (Ed.), The means of 1-4. world evangelization: Missiological edu- Scherer, J. A. (1987). Gospel, church, and king- cation at the Fuller School of World Mis- dom: Comparative studies in world mission. South Pasadena, CA: William Carey sion theology. Minneapolis, MN: Augsburg Library. Press. ———. (1987). Introduction to missiology. ———. (1987, October). Missiology as a disci- Pasadena, CA: William Carey Library. pline and what it includes. Missiology: An Utuk, E. (1994). From Wheaton to Lausanne. International Review, 15, pp. 507-528. In J. A. Scherer & S. B. Bevans (Eds.), New ———. (1999). Key issues to be considered in directions in mission and evangelization global mission today: Crucial questions 2: Theological foundations (pp. 99-112). about mission theology, context, and ex- Maryknoll, NY: Orbis Books. pectations. In P. V. Martinson (Ed.), Mission Van Engen, C. E. (1991). God’s missionary at the dawn of the 21st century: A vision people: Rethinking the purpose of the lo- for the church (pp. 10-18). Minneapolis, cal church. Grand Rapids, MI: Baker Book MN: Kirk House Publishers. House. Scherer, J. A., & Bevans, S. B. (Eds.). (1992). Verkuyl, J. (1978). The history of missiology New directions in mission and evangeli- during the 19th and 20th centuries. In D. zation 1: Basic statements, 1974-1991. Cooper (Ed. and Trans.), Contemporary Maryknoll, NY: Orbis Books. missiology: An introduction (pp. 26-88). Grand Rapids, MI: Wm. B. Eerdmans Pub- lishing Co. 148 establishing the macro context of the major issues

Verstraelen, F. J., et al. (Eds.). (1995). Missiol- David Tai-Woong ogy: An ecumenical introduction: text and Lee is the chairman contexts of global Christianity. Grand Rap- of the WEF Missions ids, MI: Wm. B. Eerdmans Publishing Co. Commission. Together Wagner, C. P. (1986, Spring). Power encounter with his wife Hun- in Christian mission. Trinity World Forum, Bock Lee and their 11(3), pp. 1-4. two sons, Young-Min Warner, T. (1985, Winter). Critical issues for (Sam) and Kyoung- evangelism today. Trinity World Forum, Min (Ben), he resides 10(2), pp. 1-3. in Seoul, Korea. He has been actively in- Winter, R. D. (1976). The highest priority: volved in training Cross-cultural evangelism. In M. L. Nelson Korean missionaries (Ed.), Readings in Third World missions: for the past 14 years as the director of Global A collection of essential documents (pp. Missionary Training Center. He has also served 159-170). South Pasadena, CA: William as the chairman of Global Missionary Fellow- Carey Library. ship, which is one of the largest indigenous Wong, J., Pentecost, E., & Larson, P. (1976). interdenominational missionary sending or- Missions from the Third World. In A. F. ganizations in Korea since its founding in Glasser, P. G. Hiebert, C. P. Wagner, & R. D. 1987. He has received both M.Div. and D.Miss. Winter (Eds.), Crucial dimensions in degrees from Trinity International University world evangelization (pp. 345-396). Pasa- in Deerfield, Illinois. His publications include dena, CA: William Carey Library. Korean Missions: Theory and Practice (Joy publisher in Korea) and A Philosophy of Training Disciples (Hall of Tyrannus, publisher). 10

T IS VERY SAD THAT missiology has not yet received its The I due appreciation from many Evangelical churches and theological colleges. It still seems to be a kind of hobby for Scriptures, those who really like it and for people who perhaps aren’t capable of more serious theological discussions or who are the church, unable to be successful in a more normal career. In reality, mission is the main reason the Christian church exists. I be- and lieve strongly that the most relevant theological thinking is humanity: directly related to mission, and it requires those who engage in it to seek answers in the Scriptures to the pain, questions, who should and needs of specific people in specific contexts. Mission practice is very important and must flow from serious do mission missiological thinking based on a scriptural perspective. The Scriptures are our model, for the deep theological truths and why? found therein were written in a missionary context, as evidenced in Paul’s epistles. To many of us as Brazilian and Latin American Evangeli- Antonia cals, mission has become a very important issue. We are still Leonora very excited in discovering that we are called to be involved van der Meer in mission; that God chooses us, enables us, and supports us; and that he can use our lives for his glory and to be a blessing to others. Our calling doesn’t mean that we don’t have problems or that all churches share this perspective. We are still learning, and we make many mistakes, often with painful consequences for the missionaries and even for the people we want to bless on the mission fields. Some of these mistakes are the fruit of this taste of something new and exciting. For example, missionaries are often sent out with little training and still more often with no missiological training whatsoever. Instruction at a good Bible institute is often considered more than sufficient to go and work with “primi-

149 150 establishing the macro context of the major issues tive people.” Just a few years ago, a team rists, but even in the lives of missionaries of over 100 Brazilian missionaries was sent on the field, who then dry out and no out. A number of them had no more than longer have a transforming message of two weeks of training. The churches on hope for others. We can only offer our own that specific mission field felt offended. poor goodwill or our well or not so well “Do you think we are children?” they asked organized good works, which often cre- reproachfully. ate dependence and new problems. More Most missionaries do not receive any important than what we do for God as pastoral care either. The churches gener- missionaries is our own continuing rela- ally expect missionaries to be God’s spe- tionship with him. He is not the manager cially chosen and enabled people, some of a successful mission business. He is the sort of heroes, and they expect great sto- God who loved us so much that he gave ries of accomplishments. One missionary us his only Son. He is our Father. came back from the field with a medical I believe that God has to be the sub- recommendation for rest, as his health was ject and the object of mission. Mission poor. What did his agency do with him? flows from God—from his nature, his love, They said, “All right, you can rest three or and his sovereign rule over the whole four days a week and speak at conferences universe. If we lose this perspective, we all over Brazil for only three or four days become just another non-governmental a week.” Soon the missionary’s health was organization trying to help people. We much worse. Other missionaries have may possibly do a lot of good and hard come back depressed by painful experi- work, but often we tend to be very pater- ences on the field, by problems within the nalistic, not seeing the people we want to team, or by confrontation with war, death, serve as people of equal value who need and evil. Nobody even asks if they need respect, understanding, and real partner- any help. People just expect them to be ship as much as or even more than they well and to go out on their preaching need any practical service. tours. Some workers are learning to say, I believe that the entire canon is about “Hey, I’m human. I need some holiday God’s mission and that it is very clear that first, and I need medical care.” But it is God’s purpose has always been to reach hard to make demands when you depend and to bless all nations. This is affirmed on what most of the churches still see as by the fact that the Bible starts with the special gifts. When there are other projects creation and fall of humanity as a whole. (such as a new church building), quite Then, starting in Genesis 3, there is the often the first item to be cut from the bud- promise of restoration of a relationship get is support for the missionaries. with God through the seed of the woman. Genesis teaches the unity of the human God, Scripture, and Mission race—in creation, in being formed in How does revealed Scripture help us God’s image and likeness, in the fall, and to understand the role of the church in in God’s purpose of redemption (see also our world of multiple polarizations? I Acts 17:26-27). When Abraham was called, agree wholeheartedly with A. W. Tozer that he was called to be a blessing to all fami- it is tragic when “in an effort to get the lies on the earth (Gen. 12:3). He was called work of the Lord done, we often lose con- as a means to achieve God’s end, the sal- tact with the Lord of the work.” I have seen vation of humanity. Sometimes Abraham this happen not just with mission theo- was a blessing, as when he liberated the people of Sodom and Gomorrah and the scriptures, the church, and humanity 151 prayed for them (Gen. 14:12-24; 18:22- all nations and that he was working to 33). At other times he became a stumbling break through the disciples’ prejudices block due to his lack of faith, as when he and to prepare them for a worldwide min- denied that Sarah was his wife (Gen. istry. He showed special care for Gentiles 12:10-20; 20:1-18). and Samaritans, and he referred to them This position of being chosen as an in- frequently and respectfully in his personal strument of God’s grace to humanity contacts, teaching, and parables. Before clearly applies to Israel as well (Ex. 19:4- Jesus left his disciples, his command to 5; Deut. 28:9-10). The Jews knew this, but reach all the nations was unmistakably either they followed the evil ways of the clear. The book of Acts shows us how the Gentiles, or they developed strong preju- Holy Spirit came with the specific purpose dices and barriers against the Gentiles in- of enabling the church and individual stead of being a blessing to them. When Christians to witness to all the nations, Solomon prayed at the consecration of the how he broke through the prejudice that temple, he recognized that the temple was was still present (Acts 1:8; 10; 11; 15), and not only the house where Israel could meet how he started to incorporate Gentiles God, but also the place where God wanted into God’s kingdom. Acts also shows how to bless the Gentiles (1 Kings 8:22-53; God uses ordinary human beings power- 2 Chron. 6:12-42). fully to accomplish his purposes. The The Psalms clearly reveal God’s pur- epistles and Revelation are written out of pose to reach and bless all nations. Psalm a missionary practice to churches on the 96 is a totally and surprisingly missionary “mission field.” Thus it can be seen that psalm, inviting Gentiles to worship God the whole Bible clearly and consistently and to “come into his courts” (with no reveals the same message. dividing wall). Psalms 2:7-11, 22:27, 68:31, 72:8-19, 86:9, 87:3-7, and many others Christian Response clearly show that the Gentiles are among to Human Needs the people whom God loves and whose For many centuries, starting with Con- worship he desires to receive. In the stantine and extending through the eras prophets, God’s love and interest for the of more modern colonialism (regardless nations are evident, as are his judgments of the continent), there was the idea that on those who commit evil, be they Israel- Christendom was called to conquer the ites or Gentiles. Jonah is the story of pagan world. Today there is no longer a Israel’s resistance against their missionary “Christian” and a “non-Christian” world. role and of God’s breaking through this Because of the de-christianization of the resistance to save the Ninevites (who were West and the multiple migrations of real and powerful enemies of Israel). people from many faiths, the West has Isaiah has many references to God’s love become very pluralistic, while the church for the nations and for all peoples (Isa. is growing stronger in other regions (also 2:2-4; 11:9; 18:7; 19:16-25; 25:6-9). He in daily confrontation with other reli- speaks about the ministry of God’s servant gions). in taking light and salvation to the Gen- Another issue is the fact that devotees tiles (Isa. 42:1-6; 49:6), and he affirms that of other faiths have proven to be more God will choose his messengers from the active missionaries than the Christian Gentile nations as well (Isa. 66:19-23). churches. People from the West have be- During Jesus’ life and ministry in Is- come tired and have lost faith in human- rael, we clearly see that his love was for 152 establishing the macro context of the major issues ism and rationalism. They have started to peoples, and nations, until he comes seek new spiritual answers and truths— again. as long as all are free to decide for them- Bosch (1991) continues, “Foreign mis- selves what truth they prefer. Also, more sion is not a separate entity; its founda- than ever now, the world is divided be- tion lies in the universality of salvation and tween the rich and the poor, with the rich the indivisibility of the reign of Christ. getting richer and the poor getting poorer. The church has often defined mission in Seemingly all-powerful economic forces terms of its addressees, not in terms of its control the world and are controlled by nature. Mission (missio Dei) is God’s self- the rich. For a time, Christianity and Chris- revelation as the One who loves the world. tian mission were identified with the “rich Missions refers to particular forms—re- world.” Thank God that the church has lated to specific times, places, or needs— grown strong among the poor and that of participation in the missio Dei. they are becoming a tremendous mission- Today some churches become so “mis- ary force. But how are we going to relate sion minded” that they feel the only valid our missionary challenge and responsibil- work is in the 10/40 window. Others refuse ity to these realities? How can we respond to think of foreign countries at all, as long to the tremendous needs and pains of our as the work at home (which may be either own time? one’s country or one’s neighborhood) has David Bosch (1991, pp. 1, 8-11) defines not yet been finished. We must recover the Christian mission this way: “The Christian understanding of mission according to its faith sees ‘all generations of the earth’ as nature. I know serious young people who objects of God’s plan of salvation or, in are willing to give their lives to serve the New Testament terms, it regards the ‘reign Lord, yet they have a guilt complex be- of God’ which has come in Jesus Christ as cause they haven’t discovered where they intended for all humanity.… Christianity should go (the problem of the church is missionary by its very nature, or it de- defining mission according to its address- nies its very raison d’être. Christian mis- ees). sion gives expression to the dynamic Bosch (1991) says further, “In our time, relationship between God and the world God’s yes to the world reveals itself, to a … supremely, in the birth, life, death, res- large extent, in the church’s missionary urrection, and exaltation of Jesus of Naza- engagement in respect of the realities of reth.” injustice, oppression, poverty, discrimina- So we reinforce the biblical emphasis tion, and violence. Mission includes evan- on God’s plan of salvation intended for gelism as one of its essential dimensions. all peoples of all times. God knows and Evangelism is the proclamation of salva- cares for people of each generation and tion in Christ to those who do not believe each culture and has great love, under- in him, calling to repentance and conver- standing, and compassion for them. Paul’s sion, announcing forgiveness of sin, and strategy to “become all things to all men” inviting them to become living members (1 Cor. 9:22) is clearly inspired by the Holy of Christ’s earthly community and to be- Spirit. If God had not been a missionary gin a life of service to others in the power God, all of us would have been lost. But of the Holy Spirit.” God was willing to pay the price to bring Bosch’s definition is very broad and about reconciliation with mankind, which biblical. It shows that the Christian church includes people of all tribes, tongues, can never leave mission as a secondary the scriptures, the church, and humanity 153 item on its agenda, because a truly Chris- among the speakers, with the exception tian and biblical church is missionary by of a few long-term residents in the U.S.— its very nature. The whole Bible clearly Luis Palau, Carmelo Terranova, and Luis reveals God’s saving love for all human- Bush. But theologians from other conti- ity, as we have seen. Mission is basically a nents—Caesar Molebatsi from South Af- statement of God’s relationship of love rica, Peter Kuzmic from Yugoslavia, and with his creatures and an expression of Vinay Samuel from India—clearly contin- our calling and privilege as his partners ued to present the need for the unity and ambassadors. Bosch also maintains a between evangelism and social action healthy balance between the fundamen- (Padilla, 1989, p. 5). tal importance of evangelism and our ser- It may be difficult for countries that vice to whole human beings in all aspects have evangelized the rest of the world with of their fallen and suffering humanity. He great effort and high cost—especially a clearly defines mission as holistic. cost in human lives—to accept the fact that As recently as Lausanne I in l974, their daughter churches have grown up. through the clear and bold biblical teach- The mother churches need to stop doing ing of Latin American theologians like all the teaching and must learn to be real René Padilla and Samuel Escobar, it be- partners. They must trust that the devel- came evident and was agreed that social opment of more contextualized theologies action and evangelism are both essential in other continents does not necessarily aspects of the church’s mission, i.e., that mean that these theologies are deviating the proclamation of the gospel cannot be from the biblical truth. separated from concrete manifestations of Mission is the fruit of the love of God, God’s love. Hundreds of Evangelical lead- who so loved the world that he gave his ers from all continents signed the Lau- only Son in order to redeem human be- sanne Covenant, which affirms that God ings from their blindness, oppression, cap- is concerned with justice and reconcilia- tivity, and poverty, so they can experience tion in the whole of human society and a new life of fullness given by his grace. with the liberation of human beings from As Evangelical churches, we sin when we all sorts of oppression. Further, the mes- are too busy with our Christian activities sage of salvation also includes a message and with making our Christian systems of judgment against all forms of alienation, function smoothly and successfully, while oppression, and discrimination (Padilla, thousands of people groups and billions 1989, p. 4). Since Lausanne, John Stott has of people still have no hope or knowledge expressed this same view in many books, of the God who loves them and who of- courses, and Bible expositions. fers them new life as his beloved children. This new emphasis was not accepted People need to hear the gospel in a way quietly by many theologians from the that they can understand and that it is West, and even now a number of them are relevant to their needs. It needs to be still writing and preaching to show that something that they can relate to, not mission has to do with saving from sin and something abstract, such as teaching a not with all aspects of human life. The tribal people about the dichotomy or tri- Lausanne II conference seems to have chotomy of human nature, when they been an effort to get back to the more tra- haven’t yet learned how to face witchcraft ditional vision of proclaiming the simple or how to deal with the fear of evil spirits. gospel to all peoples. Perhaps intention- As mentioned above, mission means ally, Latin Americans were all but absent more than preaching the gospel. It means 154 establishing the macro context of the major issues caring for whole human beings with God’s cial resources. But the churches in these compassionate love and becoming en- other continents have now grown strong gaged in the whole context of their lives and become mature. More and more, and suffering. When we look at Jesus’ life churches have become partners in mission as our model (John 20:21) and at his call to the whole world, while the mother to take up our cross, deny ourselves, and churches are having to struggle to keep follow him, it becomes very clear that our alive in a secular or pluralistic society. missionary call is to reach out to people It has been hard for Western churches in a holistic way. Jesus spent a lot of time to allow the development of authentic lo- responding to all kinds of human suffer- cal Christianity, as this can seem danger- ing in addition to teaching and preaching. ous and open to all sorts of heresies. But He saw these activities as an integral part living Christianity is always local in its ex- of his ministry (Luke 4:16-18). This means pression, related to human experience in that responding in Jesus’ way to suffering historical categories, with its own cultural caused by hunger, economic exploitation, colors. A uniform and abstract “universal” war situations, floods, earthquakes, and expression of the Christian faith which droughts also is mission—if we do it as does not become real in a human context followers of Jesus, because of his love and does not really exist and does not bring his calling. forth any real fruit in changed lives and This emphasis was proclaimed in the changed society. Missionary experience Curitiba Covenant, which was drawn up must always be marked by an attitude of in 1976 during the first-ever Latin Ameri- dialogue, in such a way that the gospel can missions conference. The conference will become relevant and contextualized was attended by more than 500 students in each area where it is shared (Steuer- from Brazil and other Latin countries, as nagel, 1993, p. 21). well as by representatives of mission If Western churches offer a service to organizations and churches. The Curitiba human needs in the poorer countries—a Covenant states: “In the past, the call of service born out of real Christian love and Jesus Christ and his mission required the offered with respect—I believe this service crossing of geographical barriers; today is right and necessary. But when Christians the Lord calls us to cross the barriers of and even missiologists call Africa “the inequality, of injustice, and of ideological cursed continent,” call African culture “de- idolatry. We are called to take the presence monic,” and look down upon our African of Jesus Christ, proclaiming his redeem- brothers and sisters, I become very angry. ing gospel, serving the world and chang- The same is true when European or Ameri- ing it by his love, patient in the hope of a can missionaries share about their work new creation that he will bring, because in Latin America or Asia in a way that is of which we are groaning” (Covenant, humiliating to the national people, mak- 1978, p. 125). ing unhealthy jokes and showing con- Until recently, Africa, Asia, and Latin tempt for the lack of hygiene and the America were always considered mission inefficiency of the people’s habits. fields—dark continents dominated by We must understand that poverty, epi- “heathenism and evil practices.” The West- demics, and war are not the only great ern churches were the mission-sending evils of our time. They are very evil indeed, churches, because they had a history of but they often serve to open many hearts many years of Christianity. They also had and lives to Christ, although this fact cer- theologians, books, know-how, and finan- tainly cannot be used as a justification to the scriptures, the church, and humanity 155 let injustice and oppression continue to didn’t demand that I solve all their prob- rule. But in the midst of poverty, there are lems. But in response to my caring, many still many human values in Africa, Asia, and believed—orphan children, young men Latin America—values of solidarity and who had served as soldiers against their amazing generosity and hospitality. (My will, and women—and their faces would omission of the Pacific area, about which be transformed. A joyful smile would re- I know very little, shows my ignorance, place the dead stare of hopelessness. Many not criticism.) At the same time, consum- recovered a deep joy and hope and mean- erism and capitalism control our world ing for their lives when they understood more and more. They are dominated by God’s love for them. They understood that evils such as idol-worship of the god Mam- they were still able to serve others and mon and exclusion of the “have nots,” and were not just social parasites. I know that they make people more isolated, defen- war is a great evil indeed, but I know that sive, competitive, and egotistic. It is more God’s super-abundant grace can manifest than obvious that excessive wealth and itself in each and every context. material prosperity in some parts of the There are more recent trends that are world can continue to grow only at the also cause for concern, as Alex Araujo cost of poverty in other regions. In the (1998, p. 158) states: “In recent years we wealthy West, post-modernism and plural- seem to have shifted our paradigm of how ism make it more difficult to speak about we see ourselves in relation to the world Christ, because it is not politically correct from Christian belief to Christendom, to respect the exclusive claims of Christ. I from the call to repentance and a life of would say that these Western systems are faith and obedience to Christ to a concern no less demonic than the evils of Africa, with the visible, collective, organized Asia, and Latin America. Christian presence, a sociological force to I faced a lot of extreme poverty and be seen and reckoned with by the non- suffering during my ministry in war-torn Christian world.… Our popular terminol- Angola. I became close to people who had ogy is that of a clash of religious cultures, lost most of their family members, who and seems excessively preoccupied with had been raped in very cruel ways, who great numbers and comparative statistics, were hurting inside and outside, and who with territorial mapping and war room had very little comfort—no sheets, no strategies.” soap, very little and poor-quality food, of- It took the church a long time to free ten no medical supplies for broken bones, itself from imperialism and worldly pow- no relatives to visit them, no hope for the ers, first of Constantine, later the Papacy, future. Sometimes the situation made me then the colonial powers. Are we now re- physically ill and unable to sleep. But I turning to our original “square one,” leav- knew I had to do my little bit, sharing ing behind us once again the model of God’s love with them, praying and read- mission according to Christ, which is char- ing God’s Word, and listening to their very acterized by humble service? Are we once sad tales. I would take a little soap to one, again speaking and thinking in terms of a towel to another, a bit of oats to a third— warfare, of large numbers and great struc- like a cup of water in a desert. But the tures, of the human greatness of our in- people were willing to listen; they were stitutions? Is it possible to be successful willing to respond to God’s love. according to worldly standards and con- It was important that they knew that I tinue to be humble servants of our Lord? was willing to listen and that I cared. They Not “great servants of Christ,” but servants 156 establishing the macro context of the major issues of a great but humble Christ. May God borhood, we started meetings in his back have mercy. yard. Now 150 people, most of them new converts, are meeting regularly, and they Enabling Local Churches are struggling to build their own church. and Christians to Do the Work This man has become an able evangelist As a missionary to Angola and Mozam- from his wheelchair, and many of his fam- bique, my main ministry was not so much ily, friends, and patients have become to bring new people into the kingdom, Christians. although by God’s grace and with great 3. A young Angolan couple whom I joy I have been involved in that as well. taught at a YWAM course went to serve in My main ministry was enabling national a tribe in the mountains, where nobody Christians to do the ministry, and they are had ever taken the gospel. They started doing it much better than I ever could have with a translator and learned the language, done. Some examples: and now people are becoming Christians. 1. I had a young Angolan friend who There is still no Bible translation available, was a journalist and radio reporter. He was but this isolated Angolan tribe is already also a staunch Communist. For some sending its own evangelists to neighbor- months, we had weekly dialogues, with ing tribes. abundant questionings on his part, until 4. My sister works in a tribe in the he decided to believe and to follow Christ. north of Brazil. For more than 15 years, I then continued to help him along on this she and some missionary friends had new way. About two years after his con- preached and were translating the gospel version, the Angolan government opened and serving the community. People were up politically, in preparation for their first- not completely against the message, but ever elections. Desiring to become more very few believed. Then some of the lead- friendly to the Evangelical churches, they ers of the community became Christians. offered a two-hour program free of charge One of them wanted to travel around the on Sunday mornings on the state radio villages with my sister to help “sow the (there were no other radio stations). This seed.” He had a gift of singing the gospel young man became the capable leader of stories in the people’s own traditional way. this program, which preached the gospel In about five years, 80% of the Suruí to millions. people had become Christians and were 2. A young male nurse suffered a seri- active members of the church. ous spinal injury while he was traveling These vignettes show how the national about, serving the government in fighting or local Christians often serve much bet- sleeping sickness. He was thrown onto the ter than foreign missionaries do—and with road, where he lay for hours, unable to less training and support. But this does move, until a truck finally came by and not mean that they don’t need any train- stopped. The occupants, having no knowl- ing or teaching. After living for about three edge of healthcare, simply heaved the years in Angola, I began to discover how young man onto the back of the truck. deep an influence the people’s own tra- After two hours on a bumpy road, he ditions still had on them in times of crisis reached a hospital. He suffered intensely, such as serious mental or physical illness, but he became a Christian through our sterility, fear of witchcraft, etc. The people visits. Now he operates a small clinic, and had never learned to face these crises from since there was no church in his neigh- a biblical point of view. They knew that white people did not agree with their so- the scriptures, the church, and humanity 157 lutions (“because they do not understand Who Should Do Mission? our traditional problems”), so they would- Mission is entrusted to the church, n’t talk about the situations with the mis- which is the multi-ethnic body of Christ. sionaries. But they had not been offered The unity of the church is not only a deep alternative solutions or relevant biblical theological truth (John 17); it is also a stra- teaching. So they went back to their di- tegic need. Sadly, it is something that is viners and traditional healers, with their difficult to live out in our daily lives. There roots, leaves, and spiritual/magical solu- is no way that the world will believe our tions.1 I did some reading and started to message or see God’s glory in us while question some young people and mature we are divided and fighting inner wars African Christians. I then prepared a lec- over small differences in understanding, ture with questions for discussion on the jealousy, prejudice, a desire for power, and subject. I received dozens of invitations other negative things which Satan rejoices from many churches. Many people came to sow and to see flourish among God’s to listen, and it was amazing how open people. These conflicts weaken our wit- the people became during these discus- ness and strengthen the influence of other sions. Often they asked, “Why did no one religions, sects, and cults, which are as speak to us about these questions before?” missionary minded as the church of Christ. They really wanted to learn but had not I believe that the ultimate goal of mis- had the opportunity. sion is to give God the glory due to his So I see one very important aspect of wonderful name. This glory is related to our missionary endeavor as enabling na- the universal spread of the gospel, for the tional Christians to do the work. Some of gospel is the light of Christ shining upon my missionary friends accepted the chal- all men and overcoming darkness (2 Cor. lenge to serve some African Independent 4:1-6). In John 17, it is clear that God’s Churches in Angola and Mozambique. name is glorified when Christ offers eter- These churches had much syncretism in nal life to all the people that God has given their religious practices, but their spiritual him. The true unity of the church is based understanding was limited because they upon and results in the glory of Christ. It did not have the Bible available in their convinces sinners powerfully of the truth own language. My friends started teach- of our message of hope and love. ing them the Bible. Whole churches be- Christ clearly revealed that the main came Evangelical, and the pastors, elders, goal of the church was to reach all peoples. and members all wanted to follow the The Holy Spirit was given for this specific teaching of the Bible according to their purpose. But there has been a resistant new understanding. Often as Evangelicals blindness among God’s people. It took a we tend to reject some groups as heretics. long time for the Reformation and Evan- If only we could see them as sinners for gelical churches of Europe to understand whom Jesus died on the cross, just as he their missionary responsibility. When they did for us! We need to treat all groups as finally went out into the world, they people who have the right to learn and to formed daughter churches, but they usu- understand all things that Jesus has com- ally did so without sharing the vision and manded us (Matt. 28:20).

1 African traditional religions will always condemn witchcraft (the use of evil powers to harm others secretly for the witch’s benefit), but they see diviners and traditional healers as a way out of the influence of evil powers. 158 establishing the macro context of the major issues the privilege of being involved in obeying wrong lessons learned from some West- the Great Commission. It took many years ern missionaries cause this behavior. I be- for these daughter churches to begin to lieve that the richer countries are more understand that the responsibility of and more in need of missionaries from reaching all nations was theirs as well. other continents—missionaries who can Today, we still need to learn to plant mis- show that the gospel is not an old, out- sionary-minded churches. It is very encour- dated, and insignificant message, but the aging to hear about tribal people in India greatest and most incredible news any- saving a handful of rice at each meal to body could ever tell. It demonstrates that raise support for their missionaries. The people who feel dry, empty, and tired can mission enterprise can start in some sim- overflow with joy and life and make a ple ways as soon as there is a living com- meaningful contribution. munity. The important thing is to remain I was pleased to read that the Wycliffe teachable, not to think we have all the Bible Translators have come to the con- answers and the know-how. clusion that the only possible way to fin- I have already mentioned why I believe ish the great task of offering the Word of that African, Latin American, and Asian God to people of all languages is by train- Third World countries can still be consid- ing more and more local translators. These ered mission fields, but at the same time local translators can do the work better they are developing more and more mis- and more rapidly, although they still need sion-sending churches. Praise God! It is a foreign missionaries to train them, as well great privilege to be a missionary who does as to serve as consultants until there are not come from a country with a powerful more experienced local translators who economy, whose country does not repre- can take over these roles as well. This is sent any threat whatsoever, and who can- an important strategy, and I hope more not be expected to solve all financial mission agencies will follow suit. problems that arise. Often, with the best Two important prerequisites for the of intentions, mission agencies and mis- church to reach out in mission are humil- sionaries have created a great deal of deity and unity. We certainly need to start by pendence. But if our home church has humbling ourselves, recognizing our weak- difficulty in supporting us as their mission- ness and our sin. In an effort to foster unity ary, and we live a simple lifestyle, people in Brazil, we have created a number of will not put such high economic expecta- Evangelical national associations of mu- tions on us (though in some ways we will tual cooperation. We have AMTB, an asso- continue to reap what others have sown ciation of mission agencies; APMB, an in terms of expectations). Thus, we are association of mission teachers; and ACMI, freer to serve as partners, as equals, as it and association of mission departments in was in the beginning when the apostles churches, alongside the broad Latin Ameri- went out from one of the least significant can COMIBAM. All of these organizations countries of the Roman Empire. are serving well. We are learning to sup- Sadly, some Brazilian missionaries have port and encourage each other and to lis- begun to relate to people of other Latin ten to each other instead of developing a American countries or to Africans as if they spirit of competition. are now the wise and powerful masters of But on the other hand, there are more knowledge, with the right to behave to- and more Brazilian denominations and ward others in a condescending way. Hu- self-sufficient local churches who insist on man sinfulness, ignorance, and perhaps their own training program and their own the scriptures, the church, and humanity 159 agency and who see no need to work to- Women missionaries are helping too. gether with others. In some churches, I know how difficult it is, at least in Angola there is such an identification between the and Mozambique, for single women to re- values of the church and the values of the ceive any respect in society. Women are global society that churches feel good more respected as unmarried mothers when they can construct great palaces for than if they remain totally alone. But I worship costing millions of dollars or praise God for some Angolan and Mozam- when they can invite a famous preacher bican sisters who have heard God’s call, to speak or an expensive gospel group to are serving him wholeheartedly as single sing. They feel great, successful, and im- women, and by God’s grace have the sup- portant. Some pastors live and look more port of their families. I know that Nigeria, like successful, powerful businessmen or Kenya, Ghana, and South Africa have mis- managers. But how can we discover our sionary sending and supporting churches. weakness, guilt, and sin in such a false And I trust many more will be added to environment? May God be gracious, and this number. The same is happening in may his Holy Spirit help us to see our true more and more Latin American countries, identity. Maybe we are becoming like the as well as in Asia. Praise God! church of Laodicea, believing we are rich and prosperous while we are really very Why Do Mission? poor. Sadly, the poorer churches often try Mission has existed since the very be- to follow this kind of example and feel ginning of the Christian church, and for a less blessed and less spiritual because they few centuries the Evangelical church has don’t have the same financial prosperity. been involved. For a long time, mission But praise God that most missionaries still was motivated not only by the scriptural come from the poorer churches who in- basis, the Great Commission (Matt. 28:18- vest costly gifts in them. 20), but also by more ambiguous convic- It is encouraging that a growing num- tions, such as those mentioned by Bosch ber of Christian leaders are showing (1991, p. 5): “(a) the absoluteness and heightened concern to reach other superiority of Christian religion when peoples with the gospel. In Angola and compared with others; (b) the acceptabil- Mozambique, most of the churches are ity and adaptability of Christianity to all still very poor and are struggling to sur- peoples and conditions; (c) the superior vive, but they recognize that they have achievements of the Christian mission on something to share with others. They are the mission fields; (d) the fact that Chris- like the church in Smyrna, to whom Jesus tianity has shown itself to be stronger than says: “I know your afflictions and your pov- all other religions.” erty—yet you are rich!” (Rev. 2:9). Some Other motives were theologically more of our former students (from seminaries adequate but also ambiguous in their prac- where I used to teach in Angola) are do- tical manifestations: “(a) the motive of ing a splendid job, taking the gospel to as conversion, which emphasizes the value yet unreached areas. They are training of personal decision and commitment, but young leaders under extremely difficult tends to narrow the reign of God spiritual- conditions and with very little support. istically and individualistically to the sum One Mozambican pastor walked long dis- total of saved souls; (b) the eschatological tances in one of the provinces that was motive, which fixes people’s eyes on the most affected by the war. In five years he reign of God as a future reality but … has planted 40 churches in unreached villages. 160 establishing the macro context of the major issues no interest in the exigencies of this life; passion, though that is a necessary atti- (c) the motive of plantatio ecclesiae tude if we follow Christ as our missionary (church planting), which stresses the need model and are true children of a loving for the gathering of a community of the God (1 John 4:7-11). Our main motiva- committed but is inclined to identify the tions must be our obedience to God and church with the kingdom of God; (d) the our concern for the glory of God. God who philanthropic motive, through which the has paid such a precious price for our sal- church is challenged to seek justice in the vation is Lord of all—a just and merciful world but which easily equates God’s Lord who should and shall receive glory reign with an improved society” (Bosch, through people from every nation, tribe, 1991, p. 5). and tongue coming to worship him. My Bosch shows that often the success of former Angolan leader, Pastor Octavio Fer- Christian missions became the foundation nando, the General Secretary of the Evan- for mission. Some missiologists of the 19th gelical Alliance of Angola, was angry when century trusted in a continuing, growing he discovered that the main motivation of success of Christian mission, which would some Brazilian missionaries was to help have meant that before the end of the 20th the Angolan people. He said: “That is not century the whole world would have been right. Your main motivation must be your won for the Christian faith while “heathen- obedience to God.” Thank God we can ism was dying” (Bosch, 1991, p. 6). learn such truth from national leaders. Without diminishing the work of our The goal of mission is not only to save missionary brothers and sisters of the 18th individual human beings, but also to es- and 19th centuries, we have to recognize tablish communities that worship the Lord that they were very much children of their and have a missionary responsibility. These times, born in a Western world that was quality communities will develop with a very confident of its moral, intellectual, vision of the values of the kingdom of God and spiritual superiority. Their ministry and of their responsibility to serve Christ was very much marked by these attitudes and their fellow human beings in all fields of superiority, and their success was very of human action. strongly tied to the whole colonial enter- Why should we do mission? Because prise—the spread of Western domination, God still loves this world that groans in culture, and technology to other conti- pain. Because he has a marvelous project nents. They were so convinced about the for the restoration of the whole of cre- baseness and evil of other cultures that ation, and he wants people to be saved most did not take time to try to really un- and to have the great privilege of belong- derstand them. Those who did were criti- ing to his international family. Because cized by their mission boards because they without this gospel we really are lost, with- were spending time learning about hea- out hope and without God. Because God’s then religions and cultures, instead of grace is so rich and abundantly sufficient teaching the truth of the gospel and the to reach any and every sinner—of all gen- light of Western culture (Neill, 1979, p. erations and cultures. And because of the 230). joy of seeing people who have lost all hope Today we need to listen to God’s Word and meaning rediscover life, joy, and a new again. We need to pray and think about calling to serve when they hear and un- our motivation for mission and about the derstand the gospel. What a great privi- purpose of mission. Our motivation is not lege to be called to be involved in such a primarily to look at the world with com- marvelous and meaningful project! May the scriptures, the church, and humanity 161

God give wisdom and guidance each step Antonia Leonora of the way to all of us, whatever our na- (Tonica) van der tionality, race, mission agency, or denomi- Meer is Brazilian, daughter of Dutch nation. immigrants. She studied languages References and then engaged in student ministry Araujo, A. (1998). What is our message? Evan- as a staff worker gelical Missions Quarterly, 34(2), p. 158. in Brazil. She stud- Bosch, D. J. (1991). Transforming mission: ied at All Nations Paradigm shifts in theology of mission. Christian College Maryknoll, NY: Orbis Books. in the U.K. and Covenant of the missionary conference in then worked with Curitiba. (1978). In Jesus Cristo: Senhorio, IFES to pioneer propósito e missão. São Paulo, Brazil: ABU student work in Editora. Angola for 10 Neill, S. (1979). A history of Christian mis- years. She served sions. Baltimore, MD: Penguin Books. the Evangelical Al- Padilla, R. C. (1989). Misión y compromiso liance of Angola social. Misión (Buenos Aires), 8(4), pp. 4-5. and taught at different seminaries in that nation. She completed her master’s degree in Steuernagel, V. (1993). Obediência missio- theology at the Baptist Theological Faculty in nária e prática histórica. São Paulo, Bra- São Paulo. For the last four years, she has been zil: ABU Editora. Dean at the Evangelical Center for Missions in Vicosa, Brazil, and is on the board of the Association of Brazilian Mission Teachers.

N RECENT YEARS, there has been a renewed interest in Spiritual I the gospel as power in the lives of people and in spiritual warfare between God and Satan (Anderson, 1990; Arnold, warfare 1997; Kraft, 1992; Moreau, 1997; Powlison, 1995; Wagner, 1991, to name a few). This comes as an important corrective and in many Western churches to the earlier emphasis on the gospel as merely truth and on evil as primarily human weak- worldview ness. Both truth and power are central themes in the gospel and should be central in the lives of God’s people as well. Much literature on spiritual warfare has been written Paul by missionaries who are forced to question their Western Hiebert denial of the spirit realities of this world through encounters with witchcraft, spiritism, and demon possession, and who base their studies on experience and look for biblical texts to justify their views. These studies generally lack solid, comprehensive, theological reflection on the subject. A second viewpoint is set forth by biblical scholars who seek to formulate a theological framework for understanding spiritual warfare but who lack a deep understanding of the be- wildering array of beliefs in spirit realities found in religions around the world. Consequently, it is hard to apply their findings in the specific contexts in which ministry occurs. We need a way to build bridges between the biblical teaching and the particularity of different cultures. We hold that Scripture is divine revelation and the source of definitive understandings of truth. We take for granted here that Satan and his hosts are very real and that there is a spiritual battle going on. We also affirm that the battle has already been won and that Christ is establishing his reign on earth through his angels, the church, and his followers.

163 164 establishing the macro context of the major issues

Doing Theology Unchanging How can we reflect universal The cosmic The application of theologically on spiritual structure of drama now divine revelation to warfare? Before answer- reality unfolding human contexts ing this, we need to clarify what we mean by theol- Systematic Biblical Missiological ogy. I am assuming here Theology Theology Theology that Scripture is divine revelation given to us by God, not our human BIBLICAL HUMAN search for God. Theology, TEXT CONTEXTS then, is our attempt to understand that revela- Figure 2: Types of Theology tion in our historical and cultural contexts (Figure 1). It is impor- which examine the unchanging structure tant, therefore, that we study Scripture of reality and diachronic theologies that carefully so that our theologies are bibli- study cosmic history. It is important in any cally informed. We must remember, how- theological reflection to work to bridge ever, that all our theologies are shaped by these differences. the times and cultures in which we live. There are several ways to do theology, Even the languages we use are shaped by each of which has its strengths and weak- our worldviews. We must remember, too, nesses (Figure 2). We will examine some that there are great gulfs between biblical of these types briefly. times and our times, between universal Systematic theology theories and the particulars of everyday life, and between synchronic theologies In the West, by theology we traditionally mean systematic theology. This form of theology emerged in the 12th century with the reintroduction of Greek algo- SCRIPTURE rithmic logic through the universities of the Middle East and Spain (Finger, 1985, pp. 18-21).1 At first, systematic theology THEOLOGY was seen as the “queen of the science,” but over time it became one discipline among others in theological education— OUR HISTORICAL alongside biblical exegesis, hermeneutics, AND CULTURAL CONTEXTS history, missions, and other disciplines (Young, 1998, pp. 78-79). The central Figure 1 The Nature of Theology question systematic theology seeks to an-

1 Peter Lombard founded systematic theology when he sought to disengage key theological questions from their original biblical contexts and to arrange them in a logical sequence of their own that would provide a comprehensive, coherent, and synthetically consistent account of all the major issues of Christian faith and that would demonstrate the rational credibility of Christian faith (Finger, 1985, p. 19). Lombard’s Scentences, written in the 1140s, provided the form of much of later Medieval and Reformation theology. For an historical summary of its emergence, see Fuller (1997) and Evans, McGrath, & Galloway (1986, particularly pp. 62-173). spiritual warfare and worldview 165

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Figure 3: A Comparison of Evangelical Systematic, Biblical, and Missiological Theologies swer is, “What are the unchanging univer- like the modern sciences, separates cog- sals of reality?” It assumes that there are nition from feelings and values, because basic, unchanging realities, and if these the latter are thought to introduce sub- are known, we can understand the nature jectivity into the process. of reality (Figure 3). Systematic theology The strength of systematic theology is also assumes that truth is non-historical its examination of the fundamental catego- and non-cultural and that it is true for ev- ries and structure implicit in Scripture. It eryone everywhere. This type of theology gives us a standard against which to judge uses the algorithmic logic and rhetoric of our own beliefs, and it helps us develop a Greek philosophy, which are propositional biblical worldview, both of which are es- in nature, rejecting all internal contra- sential for any contemporary reflection on dictions and fuzziness in categories and spiritual warfare. thought.2 Its goal is to construct a single Systematic theology also has its limita- systematic understanding of universal tions. Because it sees ultimate reality in truth that is comprehensive, logically con- structural, synchronic terms, it cannot sistent, and conceptually coherent. To ar- adequately deal with change and the cos- rive at objective truth, systematic theology, mic story revealed in Scripture. Because

2 An algorithm is a formal logical process which, if carried out correctly, produces the right answer. Algorithmic logic is sometimes called “machine” logic, because it is the basis upon which calculators and computers work, and calculations can be done faster and more accurately by these instruments than by humans. For an introduction to fuzzy categories and fuzzy logic, see Hiebert (1994, pp. 107-136). 166 establishing the macro context of the major issues it focuses on universals, it does not tell us ing somewhere” and which has meaning how to deal with the particular beliefs and because it has a beginning, it has a plot, practices found in different cultures.3 and it culminates in God’s eternal reign. Because it seeks to be exhaustive, it leaves Biblical theology argues that this view of little room for mystery in our understand- truth as cosmic story is fundamental to the ing of reality. Finally, because it is based Hebrew worldview and to an understand- on precise algorithmic logic, it has little ing of Scripture. place for wisdom, ambiguity, or paradox.4 Biblical theology uses the methods of Systematic theology plays a vital role historiography. It uses the temporal logic in helping us develop a biblical worldview, of antecedent and consequent causality, but it has not been the motivating force and it accepts teleological explanations in driving people and churches into mis- which God and humans act on the basis sions. of intentions. Biblical theology is important, because it gives meaning to life by Biblical theology helping us see the cosmic story in which A second approach to the study of human history and our own biographies Scripture is biblical theology (see Figure are embedded. It helps us understand the 3). Reacting to the scholasticism of post- cosmic battle between God and Satan— Reformation theologians, Johann Gabler between righteousness and evil. advocated a new way of doing theology. But biblical theology also has its lim- He saw theology as a practical science, and its. It focuses on diachronic meaning, leav- he stressed experience, the illumination ing the unchanging structure of reality in of the Spirit, and a return to the study of our peripheral vision. It focuses on past the Bible as text (Evans, McGrath, & Gal- biblical history, not on present events. It loway, 1986, pp. 170-171). His central also looks at the universal story, not the question was, “What did the biblical pas- particular lives of individuals and commu- sages mean at the time to those writing nities outside the biblical narrative. Con- them, and what lessons can we learn from sequently, it does not directly offer us them for today?” applications of biblical truth to the prob- Biblical theology examines the narra- lems we face in specific cultures and per- tive nature of Scripture. It assumes that sons today. Biblical theology is important the heart of revelation is historical in char- because it too helps us develop a biblical acter—that there is a real world with a real worldview, but like systematic theology, it history of change over time, which is “go-

3 Today non-Western theologians are developing theologies based on other systems of logic. For example, in many African philosophies, meaning is not gained by understanding a logical progression, but by grasping the dynamic relationship of the parts to the whole. Indian philosophies are based on fuzzy sets and fuzzy logic—terms used for precise logic based on non-Cantorian sets. 4 The discovery of different systems of logic, such as non-Euclidian geometries, non-Cantorian (fuzzy) algebra, and concrete-functional logic, raises the question whether systematic theologies can be constructed on these as well. The problem is not new. Origen and others used allegory, analogy, and other tropological methods in developing their theological frameworks. Tropological methods are essential in studying poetical, wisdom, parabolic, and apocalyptic passages in Scrip- ture. An excessive trust in algorithmic logic also overlooks the fact that all human reasoning is touched by our fallen state and that Paul warns us against putting too much trust in it (1 Cor. 1:20-25). spiritual warfare and worldview 167 has not been the motivating force driving theologians affirm that the gospel is uni- people and churches into missions. versal truth for all. They also recognize that all humans live in different historical and Missiological theology socio-cultural settings and that the gospel To deal with the contemporary, particu- must be made known to them in the par- lar problems we face in missions, we need ticularity of these contexts. Eugene Peter- a third way of doing theology—a way of son (1997, p. 185) writes: “This is the thinking biblically about our lives here and gospel focus: you are the man; you are 5 now. Martin Kähler wrote almost a cen- the woman. The gospel is never about tury ago that mission is the “mother of everybody else; it is always about you, theology.” Missionaries, by the very nature about me. The gospel is never truth in of their task, must do theological reflec- general; it’s always a truth in specific. The tion to make the message of Scripture gospel is never a commentary on ideas or understood and relevant to people in the culture or conditions; it’s always about particularities of their lives. David Bosch actual persons, actual pains, actual (1991, p. 124) notes, “Paul was the first troubles, actual sin; you, me; who you are Christian theologian precisely because he and what you’ve done; who I am and what was the first Christian missionary.” I’ve done.” The task of the mission theo- What is missiological theology? Clearly, logian is to communicate and apply the it draws on systematic and biblical theolo- gospel to people living today, so that it gies to understand Scripture, but it must transforms them and their cultures into build the bridge that brings these truths what God wants them to be. Missiological into the socio-cultural and historical con- theology seeks to bridge the gulf between texts in which the missionary serves (see biblical revelation given millennia ago and Figure 3). Its central question is, “What human contexts today.6 does God’s Word say to humans in this The method of analysis used in missio- particular situation?” Evangelical mission logical theology is to use the biblical

5 We can also speak of tropological theology. Tropological theology is done in the context of worship and stresses the mystical, sacramental, and iconic nature of truth. The central question is, “How can we comprehend complex, transcendent truths about God and reality that lie beyond words, logic, and human reason?” Theologies of this nature use tropes such as metaphors, types, myths, parables, and icons to communicate transcendent truth, and they are able to deal with the fuzziness and ambiguities of concrete human life. They use the logic of analogy which recognizes that (1) in some ways two entities, A and B, are alike, (2) in some ways A and B are different (areas in which the analogy does not hold), and (3) there are areas in which it is not clear whether there is a similarity or not. It is this area of uncertainty that generates new insights as the mind explores the power and limits of the analogy. Tropological theology is doxological. It is not an abstract reflection on the nature of truth for the sake of truth itself. It sees theological reflection as an essential element of worship. Christo- pher Hall (1998, p. 67) writes, “For the [early church] fathers, the Bible was to be studied, pon- dered, and exegeted within the context of prayer, worship, reverence, and holiness.” Tropological theology is also tied to the character of the exegete. For example, among the Russian Orthodox, the spiritual leader must be “knowledgeable in the Holy Scriptures, just, capable of teaching his pupils, full of truly unhypocritical love for all, meek, humble, patient, and free from anger and all other passions—greed, vainglory, glutton… (Oleksa, 1987, p. 14). In other words, one cannot trust a brilliant scholar if he or she is arrogant, unfaithful, impatient, or deceitful. 6 The process of “critical contextualization” is discussed in more detail in Hiebert (1994, pp. 75-92). 168 establishing the macro context of the major issues worldview developed through systematic from where they are to where God wants and biblical theologies and to apply the them to be. Missiology recognizes that findings through the method of precedent humans all live in and are shaped by par- cases, the method used in the British and ticular cultural and historical contexts, and American legal systems.7 For example, in they can only begin an ongoing process dealing with polygamy, mission theolo- of transformation by starting with their gians examine cases of marriage in the existing systems of thought. We cannot Bible, such as Adam, Abraham, and David, expect people simply to abandon their old and they draw on the instructions given ways and adopt new ones. This transfor- by Moses and Paul to develop biblical prin- mation must also involve whole commu- ciples of marriage. They then study the nities as well as individuals. contemporary case they are addressing Complementarity and seek to apply the biblical principles to the situation, taking into account the Systematic, biblical, and missiological present context and the many principles theologies are complementary. Just as an that may apply to the case. architect makes different blueprints for the Missiological theology involves four same building—structural, electrical, and steps. The first is phenomenology—the plumbing—so theologians need to look study of current ministry cases and bibli- at reality from different perspectives and cal parallels to find precedents in Scrip- through different lenses. We need system- ture. Mission theologians must seek to atic theology to help us understand the understand the cultural context as the questions, assumptions, categories, and people they serve understand it.8 They logic found in Scripture regarding the must also examine their own world- structure of reality. We need biblical the- views—the assumptions and logic which ology to help us understand the cosmic they bring with them—to see how these story unfolding in Scripture, the “mystery” color their analysis. Here the methods now revealed to us. We need missiological developed by the social sciences to ex- theology to communicate the transform- egete human realities can be of help. ing gospel into the particular contexts in The second step in missiological the- which humans find themselves. ology is ontology—the examination of both the people’s and the theologian’s Human Understandings understandings of the particular situation of Spiritual Warfare in the light of biblical revelation. This is Applying this model of missiological closely tied to the third step, namely, an theology to the current debates regarding evaluation of the present situation in the spiritual warfare, we must begin by exam- light of biblical teachings and a decision ining what the people we serve believe on what should be done. about spirits and spiritual battles. Stories The final step in missiological theol- of battles between good and evil and of ogy is missiology—helping people move power encounters between good gods and

7 This stands in contrast to the French system of law that examines cases in the light of the Napoleonic Code and not in terms of precedent cases that help to interpret and nuance the application of law in the present setting. 8 This is referred to as an “emic” analysis. It stands in contrast to “etic” analysis, which uses the categories and logic of the analyst, which are based on a comparative study of many cultures and societies. spiritual warfare and worldview 169 evil demons are found in all religions. In mythologize the Scriptures to make them Hinduism, Rama battles Ravana; in Bud- fit modern secular scientific beliefs. An- dhism, Buddha fights Mara; in Islam, Allah gels, demons, miracles, and other super- wars against Shaitan; and in traditional natural realities are explained away in religions, tribal gods fight one another for scientific terms. The battle, it is claimed, conquest. It is not possible here to exam- is between good and evil in human social ine the specific views of spiritual warfare systems. The church is called to fight found in the many cultures around the against poverty, injustice, oppression, and world.9 That is the task of each mission- other evils which are due to oppressive, ary as he/she ministers in specific human exploitative human systems of govern- contexts. Our task, rather, is to examine ment, business, and religion. our own worldviews to see how these The second view of spiritual warfare shape our reading of Scripture. If we are emerging out of this dualism is that God, not aware of our own worldviews, we are angels, and demons are involved in a cos- in danger of reading the understandings mic battle in the heavens, but the every- of war and warfare of our culture into day events on earth are best explained and Scripture and of distorting its message. We controlled by science and technology (Fig- will briefly examine three worldviews un- ure 4). People pray to God for their salva- derlying the current debate in the West tion, but they turn to modern medicine regarding the nature of spiritual warfare, for healing and to psychology for deliver- to see how they have shaped this debate. ance from so-called demon possession, because demons, if they exist, exist in the Modern supernatural/ heavens, not on earth. Western mission- natural dualism aries influenced by this dualism deny the The worldview of the West has been realities of witchcraft, spirit possession, th shaped since the 16 century by the Car- evil eye, and magic in the cultures where tesian dualism that divides the cosmos into they serve. Consequently, they fail to pro- two realities—the supernatural world of vide biblical answers to the people’s fears God, angels, and demons and the natural material world of humans, animals, plants, and matter. This division has led to two SUPERNATURAL views of spiritual warfare. First, as secu- larism spread, the reality of the supernatu- Battle in the heavens between God and ral world was denied. In this materialist his angels and Satan and his demons worldview, the only reality is the natural world, which can best be studied by sci- NATURAL ence. For modern secular people, there is Battle on earth between no spiritual warfare because there are no the church and the world gods, angels, or demons. There is only war in nature between humans, communities, Figure 4 and nations. Some Christians accept this Modern View of Spiritual Warfare denial of spiritual realities, and they de-

9 For example, in a village in India, missionaries must be aware of the battles of the Hindu gods such as Krishna, Rama, and Narasimha. They must also examine the nature and activities of rakshasas, dayams, bhutams, ammas, ghoshams, and other earth-bound spirit beings that the people believe inhabit the village, which are not a part of formal Hinduism. 170 establishing the macro context of the major issues of earthly spirits and powers and fail to ness of their gods and spirits. We see this deal with the reality of Satan’s work on worldview in the Old Testament in the way earth. the Arameans viewed their battles with the Israelites (1 Kings 20:23-30). Tribal religions Land plays an important role in tribal For most tribal peoples, ancestors, views of spiritual warfare. Gods, spirits, earthly spirits, witchcraft, and magic are and ancestors reside in specific territories very real. The people see the earth and or objects and protect their people who sky as full of beings (gods, earthly divini- reside on their lands. Their powers do not ties, ancestors, ghosts, evil shades, hu- extend to other areas. When people go on mans, animals, and nature spirits) that distant trips, they are no longer under the relate, deceive, bully, and battle one an- protection of their gods. When a commu- other for power and personal gain. These nity is defeated, the people are expected beings are neither totally good nor totally to change their allegiance to the stronger evil. They help those who serve or placate god and serve him. Conversions to new them. They harm those who oppose their gods often follow dramatic power encoun- wishes or who neglect them or refuse to ters. honor them. Humans must placate them Some Christians interpret the biblical to avoid terrible disasters. data on spiritual warfare using the tradi- Spiritual warfare in animistic societies tional tribal themes of territory and power is seen as an ongoing battle between dif- encounter (Peretti, 1988; Wagner, 1991). ferent alliances of beings (Figure 5). For Satan is viewed as having authority over the most part, these alliances are based the earth—an authority which he exercises on ethnicity and territory. The battle is not through delegation to his demonic hier- primarily between “good” and “evil,” but archy. As Chuck Lowe (1998) points out, between “us” and “them.” The gods, spir- this view of territorial spirits has little bib- its, ancestors, and people of one village lical justification. The belief in spirits who or tribe are in constant battle with those rule territories and control people implies of surrounding villages and tribes. When that these people are hapless victims of the men of one group defeat those of an- the cosmic battles of the gods and that other, they attribute their success to the once they are delivered they will be ready power of their gods and spirits. When they to convert to Christ in mass. This sells hu- are defeated, they blame this on the weak- man sinfulness short. Even if demons are driven out, humans call them back and renew their individual and corporate re- Gods Astrological bellion against God. Belief in evil spirits of the sky forces now ruling geographic territories also de- Fate nies the work of the cross. Whatever del- Earthly egated authority Satan had at the time of spirits HUMANS creation was taken away after the resur- Magical rection, when Christ declared, “All author- Ancestors powers ity in heaven and on earth has been given Witches Evil eye to me” (Matt. 28:18). Satan now has no authority over the earth, except the author- Figure 5 ity given him by his demonic and human Tribal View of Spiritual Encounters followers. spiritual warfare and worldview 171

Cosmic dualism battle. The myths tell of the battles be- A third worldview of spiritual warfare tween the gods and of their effect on hu- is based on a cosmic dualism (Figure 6). mans. Conflicts and competition are This is found in Zoroastrianism, Mani- intrinsic to the world and lead to evolu- cheism, Hinduism, and cultures shaped tion (biology), progress (civilization), de- by the Indo-European worldview, includ- velopment (economics), and prowess ing those in the West. In it, mighty gods (sports). battle for control of the universe: one seek- Morality in the Indo-European battle ing to establish a kingdom of righteous- is based on notions of “fairness” and ness and order and the other an evil “equal opportunity,” not on some moral empire. The outcome is uncertain, for absolutes. To be fair, the conflict must be both sides are equally strong. Further, the between those thought to be more or less battle is unending, for when either good equal in might. The outcome must be or evil is defeated, it rises to fight again. uncertain. It is “unfair” to pit a profes- All reality is divided into two camps: good sional ball team against a team of ama- gods and bad ones, good nations and evil teurs. Equal opportunity means that both ones. Ultimately the division is not besides must be able to use the same means tween cosmic good and evil, for good gods to gain victory. If the evil side uses illegal and nations often do evil in order to win and wicked means, the good side is justi- the battle, and evil gods and nations do fied in using them. In movies, the police good. The real division is between “our officer cannot shoot first. When the crimi- side” and “the enemy.” If we win, we can nal draws his gun, however, the police establish the kingdom, and by definition officer can shoot him without a trial. In it will be good. If the others win, they will the end, both the good and the bad sides establish what we see as an evil empire. use violence, deceit, and intimidation to Central to this worldview is the myth win the battle. In this worldview, chaos is of redemptive violence. Order can be es- the greatest evil, and violence can be used tablished only when one side defeats the to restore order. other in spiritual warfare. In other words, Indo-European religious beliefs have violence is necessary to bring about a bet- largely died in the West, but as Walter Wink ter society (Larson, 1974; Lincoln, 1986; (1992) points out, the Indo-European Puhvel, 1970; Wink, 1992). To win, there- worldview continues to dominate modern fore, is everything. The focus is on the Western thought. It is the basis for the theories of evolution and capitalism and is the dominant theme in Western entertainment GOOD EVIL and sports. People pay to see the Central battle football battle, and they go Heavens Good gods of power Evil gods home at the end claiming vic- (FALLOUT) tory or making excuses for the Humans Good people Evil people Battle of loss. The story ends when the power detective unmasks the villain, the cowboys defeat the Indians, Nature Good nature Battle of Evil nature power Luke Skywalker and Princess Leah thwart the Evil Empire, Figure 6 and Superman destroys the en- The Myth of Cosmic Dualism emies of humankind. Victory in 172 establishing the macro context of the major issues the Indo-European myth is never final, ground in the universe. Every square foot however, nor is evil fully defeated. Every of space is contested.” week Bluto grabs Olive Oyl. Every week The question is, what is the nature of Popeye tries to rescue her. Every week this battle in biblical terms? One thing is Bluto beats up Popeye. Every week Pop- clear: the biblical images of spiritual war- eye gets his spinach and defeats Bluto. fare are radically different from those in Bluto never learns to leave Olive Oyl the materialistic, dualistic, animistic, and alone. Popeye never learns to take his spin- Indo-European myths (Figure 7). For ex- ach before he attacks Bluto. Evil always ample, in the Old Testament the surround- rises again to challenge the good, so good ing nations saw Israel’s defeats as evidence must constantly be on guard against fu- that their gods were more powerful, but ture attacks. the Old Testament writers are clear— Many current Christian interpretations Israel’s defeats are not at the hand of pa- of spiritual warfare are based on an Indo- gan gods, but the judgment of Yahweh for European worldview, which sees such war- their sins (Judg. 4:1-2; 6:1; 10:7; 1 Sam. fare as a cosmic battle between God and 28:17-19; 1 Kings 16:2-3; 2 Kings 17:7-23). his angels and Satan and his demons for Similarly, the battle between God and Sa- the control of people and lands. The battle tan is not one of power (Job 1:1-12; Judg. is fought in the heavens, but it ranges over 9:23-24). The whole world belongs to sky and earth. The central question is one God. The gods of the pagans are, in fact, of power: Can God defeat Satan? Because no gods. They are merely human-made im- the outcome is in doubt, intense prayer is ages fashioned from wood and stone (Isa. necessary to enable God and his angels to 44–46). Satan is a fallen angel created by gain victory over the demonic powers. God. Humans are victims of this struggle. Even In the New Testament, the focus shifts those who turn to Christ are subject to to a more spiritual view of battle. The bodily attacks by Satan. Gospels clearly demonstrate the existence of demons, or unclean spirits, who op- Biblical Views press people. The exorcists of Jesus’ day of Spiritual Warfare used techniques such as shoving a smelly Warfare is an important metaphor in root up the possessed person’s nose to Scripture, and we must take it seriously. drive the spirit away or invoking a higher Eugene Peterson (1997, pp. 122-123) writes: “There is a spiritual war in progress, an all- GOD out moral battle. There is evil and cruelty, unhappiness and CREATION Loyal Rebellious illness. There is superstition Good Evil and ignorance, brutality and pain. God is in continuous and Archangels Satan Angels (BATTLEGROUND) Demons energetic battle against all of it. God is for life and against death. Entreat Human cultural systems Enlighten Human social systems Deceive God is for love and against hate. Enliven Individuals Tempt God is for hope and against de- Empower Inner self Intimidate spair. God is for heaven and Figure 7 against hell. There is no neutral Biblical View of Spiritual Warfare spiritual warfare and worldview 173 spirit through magical incantations (Keen- lious creations and longs to save them. If er, 1993). Jesus, in contrast, simply drove he were to do less, he would be less than the demons out on the basis of his own perfect love. In this battle for human alle- authority (Mark 1:21-27; 9:14-29). He was giances, humans are not passive victims. not simply some mighty sorcerer who They are active co-conspirators with Sa- learned to manipulate the spirits through tan and his host in rebellion against God, more powerful magic. He is the sovereign and God urges them to turn to him for God of the universe exerting his will and salvation. authority over Satan and his helpers. The second parable concerns the rebellious vassals or stewards (Matt. 21:33- The nature of the battle 44). At first, the stewards are faithful, and The Bible is clear: there is a cosmic their appointment gives them legitimate battle between God and Satan (Eph. 6:12). authority over part of the kingdom. Later There is, however, no doubt about its out- they rebel and persecute the righteous. In come. The dualism of God and Satan, Indo-European mythology, the king sim- good and evil, is not eternal and coexist- ply defeats the rebels by might and de- ent. In the beginning was God, eternal, stroys them. In the biblical worldview, the righteous, loving, and good. Satan, sin, king first seeks reconciliation, so he sends and sinners appear in creation. Moreover, his servants. When they are mistreated, he God’s creation is an ongoing process. The sends his son. Even then the king does very existence of Satan and sinners, and not remove the rebellious servants arbi- the power they use in their rebellion, is trarily. He shows their unfitness to rule by given them by God and is a testimony to sending his son, who is found guilty and his mercy and love. Finally, whatever the put to death by the servants. The case is battle, it was won at Calvary. appealed to the king, who finds the lower If the cosmic struggle between God court evil and removes the rebellious ser- and Satan is not one of power, what is it vants from power. The central question about? It is the establishment of God’s in Scripture is not power but authority. reign on earth as it is in heaven. It is for human hearts and godly societies. God in The weapons of warfare his mercy is inviting sinners to repent and Scripture makes it clear that the weap- turn to him. ons of spiritual warfare are different for Two parables help us understand the God and for Satan. Satan blinds the minds nature of the warfare we face. The first is of humans to the truth through lies and the parable of the wayward son (Bailey, deception. He tempts them with the plea- 1998). The father lavishes his love on his sures of sin by appealing to their old na- son, but the son rebels and turns against ture. He intimidates them with fear by his father. The father is not interested in sending misfortunes. He accuses them of punishing his son but in winning him their sins. Above all, he invites them to back, so the father reaches out in uncon- worship themselves as gods (Gen. 3:1-7; ditional love. The son wants to provoke 2 Tim. 3:2). God uses the weapon of truth the father into hating him, thereby justify- to enlighten the mind, the weapon of righ- ing his rebellion, but the father takes all teousness to combat sin, and the weapon the evil his son heaps on him and contin- of peace and shalom to counter tempta- ues to love. When the son repents, he is tion. Above all, he invites all into the king- restored back fully into the family (Luke dom of God, in which Christ reigns in 15:21-24). Similarly, God loves his rebel- perfect love and justice. Satan and his fol- 174 establishing the macro context of the major issues lowers (demonic and human) devise cultures and societies of rebellion that blind POWER ENCOUNTERS IN ACTS human minds. They seek to control those Acts 2: Pentecost; power of the Holy Spirit; who turn themselves over to the rebellion, apostles are ridiculed; some believe. to keep sinners from converting, and to Acts 3: Peter heals a crippled man; Peter is cause the saved to fall. Human rebellion put in jail; some believe. is both individual and corporate. God and Acts 5: Ananias and Sapphira die from God’s his followers (angelic and human) create judgment; great fear seizes the the church as a counter-cultural commu- church. (God judges evil in believers nity where Christ is recognized and wor- and in the church, as well as the evil of Satan.) shiped as Lord and where truth, love, and Acts 5: The apostles heal many; they are put righteousness reign. In the battle, God, his in prison. angels, and his saints minister to protect Acts 6: Stephen performs signs and wonders; and guide his people (2 Kings 6:17; Gen. he is killed; persecution spreads. 24:7; 31:11-12; Dan. 8:15-16; 9:20-23; Acts 11: Growth of the church; persecution; Matt. 1:20). death of James. Power encounters Acts 13: Paul confronts Elymas; proconsul be- lieves. At the heart of much of the current debate regarding spiritual warfare is the Acts 14: Paul and Barnabas do signs and wonders; some believe; Paul is stoned. concept of “power encounter.” Often this is seen in Indo-European terms (Figure 8). Acts 16: Paul and Silas cast out a demon; they are beaten and put in jail. Proponents see such encounters as oppor- Acts 17: Paul preaches the gospel; some scoff; tunities to demonstrate the might of God others believe. through dramatic healings, casting out of Acts 21: Paul preaches and defends himself; demons, and divine protection, and they he is jailed and sent to Rome. assume that when people see God’s miraculous interventions, they will believe. Scripture and church history show that Figure 9 demonstrations of God’s power often lead some to believe, but they also excite the by persecution, imprisonment, and death enemy to greater opposition, leading to (Figure 9). Above all, we see this pattern persecution and death. We see this in the in the Gospel of John, where Jesus con- book of Acts, where victories are followed fronts the religious and political establishments and is crucified (Figure 10). In biblical spiritual warfare, the cross is the ultimate and fi- Power NOT: Victory Many believe encounter nal victory (1 Cor. 1:18-25). If our understanding of spiritual Some believe warfare cannot explain this, we Power need to reexamine it. On the BUT: Victory encounter cross, Satan used his full might Opposition to destroy Christ or to provoke Persecution Martyrdom him to use his divinity wrongly. Either would have meant defeat Figure 8 for Christ—the first because Sa- Power Encounters in Scripture tan would have overcome him spiritual warfare and worldview 175

POWER ENCOUNTERS IN JOHN INDO-EUROPEAN (Jesus Confronts the Powers • Battle between equals of Jerusalem and Rome) • Seek to defeat, control John 1: Birth – Jesus’ birth as a king chal- • Hate the enemy SWORD lenges Herod and earthly king- • Use power of force doms. • Use means of the enemy • Inflict pain John 2: Overturns the tables – Jesus challenges the corrupt religious order which turned the court of BIBLICAL evangelism into a marketplace. • Rebellious creation John 3: Nicodemus – Jesus challenges • Seek to win the ignorance of a leader of the • Love enemy, hate evil CROSS religious establishment. • Use power of truth, love • Use only righteous means John 4: Samaritan woman – Jesus vio- • Bear pain lates Jewish religious exclusivism. John 5: Heals on the Sabbath – Jesus Figure 11 confronts the legalism of the es- Indo-European and Biblical tablishment. Views of Warfare John 6: Feeds the five thousand – Jesus shows up the failure of the estab- and the second because it would have de- lishment to care for the people. stroyed God’s plan of salvation through John 7: Feast of Booths – Jesus confronts the use of unrighteous means. the religious leaders and their un- The cross as victory makes no sense in belief. the Indo-European and tribal worldviews. John 8: Preaches – Jesus challenges the In the Indo-European worldview (Figure merciless interpretation of the law. 11), Christ should have taken up the chal- John 9: Heals – Jesus shows the power- lenge of his tormentors, called down his lessness of the religious estab- angelic hosts waiting ready in heaven, and lishment. come down from the cross in triumph to John 10: Confronts the Pharisees – Jesus establish his kingdom. In Scripture, the challenges their teachings. cross is the demonstration of victory John 11: Raises the dead – Jesus shows through weakness. At the cross, Satan the powerlessness of the religious leaders. stands judged because he put Christ, God incarnate as perfect man, to death. On the John 12: Triumphal entry – Jesus challenges the leaders’ understand- cross, Jesus bore the sins of the world and ing of God’s kingdom. triumphed over all the powers of evil. His John 13–19: Jewish and Roman leaders con- obedience unto death was “so that by his spire and kill Jesus. death he might destroy him who holds the John 20–21: Rises from the dead – Jesus power of death—that is, the devil” (Heb. defeats Satan and the political/ 2:14). The cross was Satan’s undoing (Col. religious establishments and es- 2:15), but Satan’s defeat was not an end tablishes his kingdom. in itself. Rather it removes the obstacles to God’s purpose of creating people fit for Figure 10 his kingdom (Gen. 12:1; Ex. 19:3ff; 1 Pe- ter 2:9). The cross is the victory of righteousness over evil, of love over hate, of 176 establishing the macro context of the major issues

God’s way over Satan’s way. If our under- References standing of spiritual warfare does not see Anderson, N. T. (1990). Victory over the dark- the cross as the final triumph, it is wrong. ness: Realizing the power of your identity The biblical heroes in spiritual warfare in Christ. Ventura, CA: Regal Books. are given in the hall of fame in Hebrews. Arnold, C. E. (1997). Three crucial questions Some overthrew kingdoms, escaped death about spiritual warfare. Grand Rapids, MI: by the sword, put whole armies to flight, Baker Book House. and received their loved ones back from Bailey, K. E. (1998, October 26). The pursuing death (Heb. 11:33-35). Even greater are father. Christianity Today, 42(12), pp. 33- the victors who were tortured, mocked, 40. whipped, chained, oppressed, mistreated, Bosch, D. J. (1991). Transforming mission: Paradigm shifts in theology of mission. and martyred (Heb. 11:36-38). They were Maryknoll, NY: Orbis Books. “too good for this world.” In all these Evans, G. R., McGrath, A. E., & Galloway, A. D. cases, victory lies not in defeating the (1986). The science of theology. Grand Rap- enemy, but in standing firm in faith and ids, MI: Wm. B. Eerdmans Publishing Co. bearing witness to Christ, no matter the Finger, T. N. (1985). Christian theology: An outcome. eschatological approach (Vol. 1). Scott- Christians and churches are in des- dale, PA: Herald Press. perate need of showing God’s power in Fuller, D. P. (1997). Biblical theology and the analogy of faith. International Journal of transformed lives and in a Christlike con- Frontier Missions, 14, pp. 65-74. frontation of evil wherever they find it, Hall, C. A. (1998, May 18). “Augustine who?” A whether demonic, systemic, or personal. window on the Greek Christian world. Here we face two dangers. On the one [Book review of The Bible in Greek Chris- hand, we may avoid bold demonstrations tian antiquity]. Christianity Today, 42(6), of power for fear these may become magic. pp. 66-67. The church then is poor in the manifesta- Hiebert, P. G. (1994). Anthropological reflections of God’s might. On the other hand, tions on missiological issues. Grand Rap- ids, MI: Baker Book House. in our zeal to demonstrate God’s power, Keener, C. S. (1993). The IVP Bible background we can run after the sensational and be commentary: New Testament. Downers tempted to use power for our own glory. Grove, IL: InterVarsity Press. Neither miracles nor the cross can be Kraft, C. H. (1992). Defeating dark angels: taken out of the gospel without distort- Breaking demonic oppression in the ing it. believer’s life. Ann Arbor, MI: Vine Books/ Servant Publications. The coming kingdom Larson, G. J. (Ed.). (1974). Myth in Indo-Euro- Finally, a biblical view of spiritual war- pean antiquity. Berkeley, CA: University of California Press. fare points to the final establishment of Lincoln, B. (1986). Myth, cosmos, and soci- the kingdom of God throughout the whole ety: Indo-European themes of creation and universe. When we focus too much on the destruction. Cambridge, MA: Harvard Uni- current battle, we lose sight of the cosmic versity Press. picture in which the real story is not the Lowe, C. (1998). Territorial spirits and world battle, but the eternal reign of Christ. That evangelization? Borough Green, Kent, UK: vision transformed the early church, and OMF International. it should be our focus in ministry today. Moreau, A. S. (1997). Essentials of spiritual warfare: Equipped to win the battle. Wheaton, IL: Harold Shaw Publishers. spiritual warfare and worldview 177

Oleksa, M. (Ed.). (1987). Alaskan missionary Paul Hiebert com- spirituality. New York: Paulist Press. pleted a seminary Peretti, F. E. (1988). This present darkness. degree in missions Westchester, IL: Crossway Books. and a doctoral de- Peterson, E. H. (1997). Leap over a wall: gree in anthropology Earthy spirituality for everyday Chris- at the University of tians. New York: HarperCollins. Minnesota. He and his wife, Frances, Powlison, D. (1995). Power encounters: Re- served as missionar- claiming spiritual warfare. Grand Rapids, ies in India with the MI: Baker Book House. Mennonite Brethren Puhvel, J. (Ed.) (1970). Myth and law among Church for six years. the Indo-Europeans: Indo-European com- Paul taught in the parative mythology. Berkeley, CA: Univer- Department of Anthropology at Kansas State sity of California Press. University and the University of Washington, Wagner, C. P. (1991). Engaging the enemy: How Seattle, and in the School of Mission at Fuller to fight and defeat territorial spirits. Ven- Theologial Seminary and Trinity Evangelical tura, CA: Regal Books. Divinity School. He has published many books Wink, W. (1992). Engaging the powers: Discern- and articles in missions and anthropology, ment and resistance in a world of domi- including Anthropological Insights for Mis- nation. Minneapolis, MN: Fortress Press. sionaries; Anthropological Reflections on Young, M. (1998). Theological approaches to Missiological Issues; Incarnational Minis- some perpetual problems in theological tries (church planting in tribal, peasant, and education. Christian Education Journal, urban societies); and Understanding Folk 2(Spring), pp. 75-87. Religions: A Christian Response to Popu- lar Beliefs and Practices (deals with the problem of split-level Christianity and folk religions: why do many Christians go to church on Sunday and to the diviner and spir- itist on Monday?). Paul and Fran are parents of three adult children.

HIS CHAPTER MUST BEGIN with an acknowledgment Rethinking T that locates the writer. In a post-modern world, we must not assume a position that speaks on behalf of all humanity trinitarian or all Christian understanding in all places. I write from the perspective of a Western, Canadian, North American Chris- missiology tian whose life is shaped by the context and history of this continent. As Miriam Adeney (see chapter 26) pointed out in her paper presented at the 1999 Iguassu Consultation, this Alan description holds within it a way of seeing and responding Roxburgh to the world that is particular and perspectival. It is neither a neutral nor a universal perspective, though the latter has often been assumed in many mission strategies. The following discussion comes from my particular perspective. The challenge for the church in North America is missional, as the North American church shows little or no ability to engage its own culture with the gospel. Christo- pher Coker (1998; cited in Context, 1999, p. 3) in his book Twilight of the West comments: “The two dominant strands that defined the West, gave it animating vigor and a sense of purpose, were religion and Enlightenment exceptionalism. Both are in tatters.” The North American church has to address its own loss of missional identity in this culture. In the words of Canadian theologian Douglas John Hall (1997, p. 1): “… the winding down of a process that was inaugurated in the fourth century … to the great shift that began to occur in the character of the Christian movement under … Con- stantine, there now corresponds a shift of reverse proportions. What was born in that distant century, namely, the imperial church, now comes to an end. That beginning and this ending are the two great social transitions in the course of Christianity in the world.”

179 180 establishing the macro context of the major issues

Commenting on the current state of Jesus Christ. The mission of Jesus, the gos- Christian meaning in North America, so- pel of Jesus Christ, is the mission of the ciologists suggest that the place of the trinitarian God who is at the heart of Jesus’ church in American society is changing at revelation. Therefore, a trinitarian frame- a rapid pace. They state that the realities work must inform our missiology. This is of pluralism and privatism have under- the distinctive nature of Christian procla- mined the old religious and cultural con- mation. This trinitarian basis of missiology trol that the church once enjoyed. Three is not an abstract doctrine, but the essence critical elements now characterize reli- of the gospel’s witness and power. In a glo- gious life in North America: the erosion balized, post-modern context, we urgently of a public faith, the polarization of Ameri- need to recover the Trinity as the central can life, and the heightened religious in- interpretive framework for missiology. dividualism of our time (see Roof & Missiology in the West now engages a McKinney, 1987). new, pluralist world of cultures as a result As much as anywhere else, the church of the transformations that reshaped our on the North American continent is in world in the 20th century. How does the desperate need of a new missional frame- church’s encounter with God as Trinity work, and it must become anchored inform and shape this new context? How deeply in a trinitarian theology if it is to does the church respond to the questions be redeemed from its cultural reduction- of authority and knowledge underlying isms. The embracing of technique, suc- much of the current ferment around the cess, and functional models of growth has world? Even within the Christian world, blinded us to our captivity to modern cul- pluralism and post-modernism raise sig- ture. The North American church has too nificant questions about the nature of often designed a reductionistic gospel Jesus and the exclusive claims of the gos- customized for expressive individualists pel. desiring spiritual life a la carte (see Guder, A current best-seller (Borg & Wright, 2000). In the words of Harold Bloom 1999) features debates on the identity of (1992), Christianity in America is far more Jesus. What are the most basic convictions gnostic than anything else. This brief pa- from which Christians respond to this per addresses issues confronting mission question today? Are there ways of engag- and suggests ways in which the control- ing such profoundly missional questions ling motif of the Trinity might inform our that enable us to question the very prin- thinking. ciples used to deconstruct Christian belief? Will our theologies of mission (which Careful Attention must involve critical questions of how we As We Engage the Subject know something) remain tied to the meth- Mission is the people of God giving odologies of modern foundationalist ob- witness to the reality of God through the jectivism, or can we free ourselves from church as the sign, foretaste, and presence this Western perspective? What are the op- of the kingdom. Mission must, therefore, tions in a post-modern context? be preoccupied with the nature of the One These are critical questions for an to whom it witnesses. We must speak of, emerging missiology. They take us back to announce, and witness to the God who is the trinitarian nature of God. If God is the revealed as Father, Son, and Spirit. This three-person Trinity revealed in Jesus revelation is only known in and through Christ, then our methodologies and frameworks must articulate and practice a missi- rethinking trinitarian missiology 181 ology that corresponds with and is derived The Trinity, so clearly central to Chris- from the nature of God known only in and tian self-understanding, is crucial for the through Jesus Christ. church’s mission in this new millennium. This may seem both an obvious and a Perspectives for strange way to state the case. After all, the Trinitarian Missiology: Trinity functions like a bedrock conviction Rooted in Confession that has guided the church from its be- Christians begin with confession. In the ginnings. It is at the heart of Evangelical language of Augustine, we are those who conviction. No one present at the Iguassu from faith are seeking understanding. This Consultation would waver from this tenet framework results from the encounter of of our faith. We are, in doctrine, if per- Jesus Christ with the early disciples. It haps not in practice, Trinitarians. This we arises from the formation of a disciple believe, and for this conviction we would community that witnesses to Jesus as the die. But the obviousness of it all isn’t really One sent from God in the fullness of time all that obvious, nor are its critical missio- with the good news of salvation. From this logical implications. Perhaps this accounts point of beginning, the church is com- for the disjunctive way in which we be- pelled to confess that there is no other lieve, for that belief is neither informing God of whom we can speak, except the nor shaping our missiology, as it should. God revealed in Jesus Christ. The early As the differing formulations of Nicea church fathers were compelled to this con- (325 A.D.) and Chalcedon (451 A.D.) re- fession through their encounters with the veal, the doctrine of the Trinity was not Gospels. For Christians there is no other immediately obvious to the early church. way of confessing the reality of God ex- It did not emerge fully shaped; rather, it cept as Trinity. had to grow and emerge with its own pro- The doctrine of the Trinity is not an file and reality, as the early church fathers abstract dogma created by the church out struggled with a variety of challenges from of some social need to convert pagans or within their own community concerning to argue with Greek philosophers. The the nature of Jesus. It must have been a confession of God as Trinity was a re- fascinating, familiar discussion! The Coun- sponse to the love of the Father, the his- cil of Nicea was focused almost entirely torical reality of Jesus Christ, and the on the Christological framework of Chris- experience of the Holy Spirit. The early tian meaning. The two-person nature of Christians were compelled toward this Christ in both the incarnation and the confession by their encounter with Jesus. form of God was a huge intellectual battle It is critical to understand that this revela- to be engaged by the early fathers against tory compulsion to understand God as heresies that reduced the revelation of Trinity was utterly central to the ability of God into Greek thought categories. the early apologists to engage their con- This is an important point to make. texts. Out of this confession, they created One of the crucial struggles in this period a new basis for understanding how we was over the basis for knowing—in other think about reality. As it was with them, words, epistemology. The question of the so it will need to be for us today. The ge- two natures of Jesus had to be addressed nius of the early fathers was precisely their in the context of a Greek framework recognition of the God whom Jesus re- whose commitment to an unmoved, uni- vealed to the world. versal Idea could not tolerate a notion like the incarnation. The debate was, again, 182 establishing the macro context of the major issues not that of academics abstractly defining this new basis, and it had profound impli- the nature of Jesus in a context removed cations for the communication of the gos- from the missional realities of their set- pel. ting. It was a vigorous struggle to articu- This is precisely the challenge with late the meaning of the incarnation in the which a missiology for a new millennium midst of a potent, pluralist, philosophical is confronted today. The source of our re- and religious culture. It was the catego- sponse can be no different from that of ries of this philosophical culture that were the early fathers. There was now a differ- coming to be seen as the normative way ent starting point from which to read the of interpreting the incarnation from within world. This trinitarian starting point was the church. critical for the missional energy that lay Beneath these debates were basic ques- behind the expansion of the early church. tions about God’s nature, the meaning of Lesslie Newbigin (1995, pp. 25-27) has Christian witness, the nature of the world, described with great eloquence the world- and the intention of salvation. A response view against which the early fathers had to the last three was dependent on the to struggle: “Within such a worldview first. These were missional debates that there is room for, and in fact necessity for, have important lessons for us as we en- a whole range of intermediate entities to gage a post-modern world with the gos- bridge the gap between the pure being, pel. which is essentially unknowable and un- By the time of Chalcedon (451 A.D.), approachable, and the ordinary world of the focus of debate had shifted. There is things and events.… The story of the first now a far stronger and more extended three centuries of the Christian era fur- statement of God’s trinitarian nature. nishes a rich variety of variations on these What we, quite properly, take to be a non- themes. What they have in common is that negotiable foundation of the church was they leave intact the classical thought- being discerned and unfolded. The church world. They leave unhealed its dichoto- was being compelled to understand the mies. Above all they leave it with a God nature of God as trinitarian through its finally uninvolved in human history … encounter with Jesus Christ and its en- new way of understanding was embodied gagement with the currents of religious in the doctrine of the Trinity … it became and philosophical perspectives. In its en- a new way of making sense of the world.” counters with diverse cultural and philo- Unfortunately, in many ways, in part sophical perspectives, each claiming the resulting from our amnesia about church ascendant interpretive position in the history, our contemporary missiological world, the church engaged this context by encounters in our globalized, post-mod- working through the fuller implications ern world have lost the powerful trini- of the incarnation for the meaning of tarian framing of the early fathers with God’s nature. These men resisted allow- Scripture and Jesus Christ. ing the revelation of Jesus to be placed within the categories of the world of ideas A Focal Basis that surrounded them. The key to this pro- in the Early Fathers cess lay in their articulation of God re- In the pressing questions that the vealed in Jesus as Trinity. What the early church must address in a globalized world fathers accomplished was to articulate a about how we know anything at all and new basis for knowing and interpreting about the nature of reality, the trinitarian the meaning of the world. The Trinity was rethinking trinitarian missiology 183 affirmation is the starting point for a new engage the missional challenges of their missiology. time. As indicated, the doctrine of the Trin- Church fathers like Athanasius and the ity was something the early church was Cappadocians engaged the most creative compelled to confess out of their encoun- minds of the ancient world. They were ter with Jesus Christ. The church emerged forced to confront the most fundamental from a Jewish context in which God is questions about the meaning, purpose, One. Further, in the Greek world of the and direction of the cosmos. How they first century, Platonizing influences em- responded was critical to the future direc- phasized the fundamental unity and one- tion of the gospel. Again, the Trinity was ness of all things through an ascending foundational to their mission. hierarchy of being. It was not natural for What were the questions that had to the notion of the Trinity to emerge as a be dealt with in these early centuries of readily acceptable category of meaning. the church’s life, as the church encoun- But the doctrine was not developed simply tered a sophisticated Greek and Roman as a philosophical argument. It emerged world outside the womb of Palestine? from the church’s own encounter with There were questions on the nature of Jesus Christ as its Lord. Christology com- being: What actually comprised reality? pels the doctrine of the Trinity on the Where was a notion of God within that church. worldview? Also, what is the nature of the For the early Christians, Jesus was the meaning of the cosmos? Is there really a hinge around which all of reality was now distinction between the cosmos and the to be understood and interpreted. Jesus notion of a creator, or are they essentially was the basis of both describing reality and one and the same? explaining how we know. Questions about the fundamental nature of reality, the Trinitarian Missiology meaning of human life, the purpose of the in a New Millennium world, and how we know anything at all These questions may sound distant and were no longer decided on the basis of abstract to us. But they are as alive today speculative theology or philosophy but by as they were in the second and third cen- the revelation of Jesus Christ. At the heart turies of the Christian era. From modern of that revelation is the communication developments in physics, biology, and cos- of God’s nature and, therefore, of the na- mology through to the re-emergence of ture of reality. If it was the case that God spiritualities from both the East and the had, finally and completely, been revealed more ancient West, the same questions in Jesus (see John 1:1-14, Philippians 2, about the nature of the cosmos and the and 1 John 1), then questions about the meaning of God are back on the front page meaning of reality and our source of of engagement. A trinitarian missiology is knowledge are determined by this revela- foundational to engaging the cultures of tion of God’s nature. All other explana- a pluralized, post-modern world. tions and philosophies are relativized. As A new set of challenges also confronts the doctrine of the Trinity was impressed mission, and not only in the West, with upon the church, the church came to rec- the emergence of a post-modern world ognize a fundamentally new basis for and the end of an imperial Christianity. knowing that was distinct from that of ei- We must not simply engage these move- ther the Greek or Hebrew world. The Trin- ments on their own terms. This is what ity became the hinge through which to 184 establishing the macro context of the major issues happened to so much of modern apolo- The question of God’s nature is foun- getics, as they were reshaped into the cat- dational to the related questions of how egories of modernity. We must approach we know anything is true. Newbigin’s ear- our world from the new starting point in lier observations are critical. The early Jesus Christ. We are a community formed church fathers developed their confession by a particular story and context of wor- of God as Trinity into a new way of under- ship and life. If we engage our world from standing all of reality and the nature of this other perspective, we shall find our- truth. Reality could no longer be under- selves asking different questions to the stood as a “timeless, passionless monad pluralized world of post-modernity. beyond all human knowing, but as a trin- Our starting point is the question of ity of Father, Son, and Spirit … it becomes who is the God who has entered into re- the basis of a new way of understanding lationship with us through Jesus Christ. the world” (Newbigin, 1995, p. 26). Note the meaning of this question. We do What would it mean today for Evan- not automatically assume that we know gelical missiology to engage this new post- the answer. We must not assume that this modern context from a similar starting question has been answered and that we point? How would this starting point can go directly on to proclaim and deal inform our theologies of creation and re- with Jesus Christ. This would fail to en- demption? In what ways would the inter- gage the radicality of the revelation of penetrating dynamic of God’s relationality God’s nature. If we assume we have affect our notions of the kingdom of God worked out the questions of God’s nature, and the eschatological future that has we will move quickly to strategic questions come in Jesus Christ through the Holy of how to bring the message of Jesus into Spirit? Some of the most basic challenges the new post-modern, pluralist context. confronting a gospel-shaped encounter Most of us in the West are unconsciously with a post-modern world and its diverse shaped by the views of the Enlightenment. cultures emerge as we articulate our own (To varying degrees, this includes most of understanding of what it means to know. the international Christian scholars who We cannot afford to engage these issues have studied in European or North Ameri- on a field of discourse already set out by can educational institutions, whether those now writing their post-modern Christian or secular.) Our understanding agenda in our newly globalized world. We of Jesus and of the gospel is deeply en- must recover the fundamental revelation twined with modernity. While we might of the trinitarian God in Jesus Christ. embrace a personal Jesus, we are also If Christians now know the world shaped by a world of an abstractionist through their faith in Jesus Christ, then God, the autonomous self, the disembod- they also know it as the material world ied soul, and a created world that is that has been created and is being re- essentially a secondary, non-essential hold- deemed by God the Father, God the Son, ing place that will pass away. We cannot and God the Spirit. Questions about the ask the question of the gospel of Jesus nature of ultimate reality and human life Christ for our time without returning to are at the core of the human quest for the prior and more fundamental question meaning around the globe today. They lie about the God who has entered into rela- at the basis of the massive changes and tionship with us in and through Jesus shifts reframing our period of history. Christ. Unless we understand what is at stake in these questions and how to respond to rethinking trinitarian missiology 185 them as Christians, our missiologies will ity? This is one of the sticking points in fail to penetrate in transformative and re- mission to Islamic peoples. That God, first deeming ways into the core issues of our and foremost, is One seems to be the cor- time. These are not frustrating, academic, rect, normative way of understanding the abstract questions that interfere with the basis of reality. This notion of oneness is “pure” and “simple” gospel. They are the our starting point. We have been trained foundations for any faithful engagement to think in a world of universals and ob- of the gospel with the world in which we jective singularities. The problem is to live. make a trinitarian understanding fit this There is another side to this conviction. perspective of singularity. While trinitarian confession seems obvi- In Western culture, the mathematical ous and we are deeply committed to an sense of singularity functions as the domi- Evangelical faith in God as three persons, nant metaphor explaining the meaning of the Trinity is generally relegated to the God’s oneness. Alongside this is the neo- level of a theological doctrine. It is left to Platonic philosophy of an ascending or- the realm of academic theologians to ex- der of reality in which all the plurality of plain rather than seen as an essential the cosmos finds completion in a singu- shaper of an Evangelical missiology. For lar whole. These views influence the too many of us, the Trinity is a dense, com- frameworks Christians use to think about plex, theological conundrum best left to God. Within these mathematical and Pla- the few who can make sense of its mean- tonic metaphors, it is difficult to recon- ing. It’s not that we disbelieve the Trinity. cile, in any rational manner, the meaning On the contrary, it is an essential confes- of God as Trinity. Consequently, most sion. But beyond confession, it has little Christians begin with an understanding of bearing on our missiology except as a God as One and then seek alternating im- concept that needs to be explained and ages and metaphors to make sense of the defended. There are reasons for this. Ex- three within the oneness. planations of God’s threeness feel so This becomes such a process of de- dense and complex that they escape ordi- scriptive abstraction that trinitarian think- nary Christians. ing is, consequently, left in the realm of Operating out of categories that belong the abstract and is perceived to have little more to the Greeks and especially to the practical or functional application for the Platonists, Evangelicals are often still outworking of ecclesiology or missiology. guided by frameworks in Western thought This illustrates how central Christian con- which hold that the fundamental basis of victions get filtered through frameworks all reality is monadic—singular in nature that transform their meaning. Missiology and form. This is not simply a Platonic in- must rethink these frameworks through a fluence. It has remained one of the core fresh engagement with the doctrine of the beliefs of modernity. Contemporary Evan- Trinity. gelicalism was formed in the womb of this modernity. The idea of God as Trinity is, Calling Forth the Trinity therefore, viewed as one of those difficult in Missiology conundrums. It doesn’t fit easily into our The neglect of the Trinity has had pro- monadic, singular worldview. How does found effects on our missiologies. There one explain the three modes of God in are several implications of how this ab- ways that make sense within a logic that sence of a trinitarian center shapes our defines the basis of all being as singular- 186 establishing the macro context of the major issues missiologies, making it difficult to see how agencies and parts (samples of more we might appropriately encounter our Newtonian, modern language) are to be world with the gospel. drawn into relationship out of their sepa- In the West, mission theology has rateness. Relationship is far more than tended to locate the meaning of reconcili- contracts and covenants defining what we ation and salvation within a relatively nar- do or do not participate in together. row framework. The locus of God’s activity In our own time, the closest image for is seen as primarily that of the individual understanding the communion of God is person. It is a prevalent Evangelical view that of systems theory. Here the rich net- that the central mission God has given to work of the world and its organisms inter- the church is the salvation of individual penetrate each other even while having souls. This perspective moved through separate identities. So much of the 20th Pietism in Europe into contemporary evan- century was an unfolding of these discov- gelism. It is a retreat from the full sense of eries in physics and biology. We have come community and relationality of God’s sal- to understand the deep levels of connec- vation in Jesus Christ. tivity within all creation. Surely this reflects Further, following early Platonic re- our creator, redeemer, and sustainer God! shaping of Christian understanding, an In the revelation of the Trinity, we are almost gnostic division has developed in given, as Christian witness, the key to ar- Evangelical thinking and in missiology. ticulating and reflecting the glory of God This is seen as we juxtapose the existence in the world. A missiology for the new of a spiritual reality in the world that is millennium is one that must recognize essential and eternal over against the that creation is not comprised of material physical reality that is secondary and pass- things, in the modern sense of nature. ing. The physical and material are per- Human beings are not, fundamentally, ceived as of relatively small importance in unconnected individual souls. We are all, the scheme of salvation and reconciliation. human and nonhuman, part of the vast These two forces—the gnostic and the in- web of life—an interrelated communion. dividualistic—are alien to the revelation The gospel message must be addressed of God in Jesus Christ. The gospel’s mean- into this emerging understanding of our ing has tended toward a primary focus on globalized world, but we must do this the individual, spiritual soul. from the basis of our own confession of This fact suggests the extent to which faith: our encounter with the God of Jesus we have ceased to engage the gospel and, Christ, who is Trinity. The Western-based hence, our missiology from the perspec- church has lived for so many centuries in tive of the Trinity. The Trinity speaks of a an abstractionist, objectivist worldview. quite different understanding of human Now one of our greatest challenges in the life from that of the autonomous indi- years ahead is to discover again a way of vidual. For God, to be means to be in thinking that allowed the early church fa- communion, in relationship. This com- thers to engage their cultures with the munion-relationship is the most basic fact gospel. And this way of thinking was pro- about reality, because creation has come foundly trinitarian. from the Trinity. For the creation to be The social nature of the Trinity opens healed, for salvation to come into the for us a perspective of human life radically world that God so loved, creation must at odds with the social forms of life and be drawn back into communion across all church that emerged in modernity. The its systems. All its distinct and separate ideas of the kingdom of God and the rethinking trinitarian missiology 187 people of God take on very different so- way of thinking. More importantly, it is so cial forms when they are read from the deeply antithetical to the trinitarian God perspective of the Trinity. If missiology is who has been revealed to us in Jesus about our contextual witness to the rev- Christ. If a trinitarian theology of mission elation of this God in Jesus, then the old is allowed to become the generative cen- Evangelical dichotomies and battles be- ter for our conversation, then Evangelical tween personal salvation and social action missiology would be helped immensely in are deconstructed. They are seen for what these difficult conversations that divide they actually are—reductionistic expres- and create suspicions across the global sions of a gospel below the true gospel, church family. that miss the profoundly social nature of the God who enters and redeems all of Drawing to a Close creation. The biblical imagery of the table, The Trinity compels us to confess that especially at the Last Supper and at the God is actually made flesh in Jesus the Great Feast in Revelation, underlines this Son. God is involved in history. Therefore, foundational gospel reality. this material and physical and historical We must address this unbalanced fo- world is not just a pale reflection of some cus on the individual, spiritual soul as the universal essence beyond time. It is a part essence of the gospel’s focus. It reflects of God’s great salvation and eschatological how we have continued to view funda- future. Consequently, a whole new vision mental reality through the mathematical of the world has been opened before us. categories of singularity. The excessive fo- It was to such a vision that the historic cus on the singular, the one, is reflected living and preaching of the gospel drew in the way that missions tend to direct the poor, the widow, the dying, and the their primary focus to the salvation of the outcast. Salvation was far more than the discrete, autonomous individual. These evacuation of souls from this planet or comments are not meant to deny the fact their escape from hell. The new social re- that in biblical revelation God is clearly at ality of God’s kingdom and the language work in Christ to save and reconcile per- of a new creation proclaimed that a new sons. Persons are incredibly important to world had begun. So much of our Evan- God. This is not the dispute. The point is gelicalism and its ecclesiologies have that this perspective, understanding the managed to turn this all upside down by person in terms of the individual, has be- recreating the very dichotomies the early come the central locus of our modern church was compelled to deny because gospel. Our missiology reveals our failure God is Trinity. The dichotomies between to develop a communal missiology from the sensible and intelligible, the material a trinitarian foundation. and spiritual, the particular and the rela- This tendency continues to see activi- tional can be healed with this new vision. ties like caring for the social and material The confession of God as Trinity is good needs of others or concern for the state of news to be heralded in a post-modern the earth as secondary elements that aid world that has increasingly had enough the primary task of saving individual souls of how these very dichotomies have em- and reconciling individuals to God. This bedded themselves into the economic, form of modernity Christianity cannot be social, and political systems of modernity. sustained in the days ahead. It is not sim- Through the Father and the Son, the ply because the human community is rap- creation has been re-established on a idly coming to see the emptiness of this 188 establishing the macro context of the major issues whole new basis. Through the Spirit, hu- References man beings are invited to participate in Bloom, H. (1992). The American religion: The the new creation as sons and daughters emergence of the post-Christian nation. through faith in Christ. The relational New York: Simon & Schuster. interpenetration of the cosmos means that Borg, M. J., & Wright, N. T. (1999). The mean- through the revelation of the new coming of Jesus: Two visions. San Francisco: munity, the rest of creation waits, groan- HarperSanFrancisco. ing as in the labors of childbirth, for the Coker, C. (1998). Twilight of the West. Boul- final revelation of what is promised in der, CO: Westview Press. Ephesians 1:9-10 for the bringing together Context. (1999, February 15). (Available from again of the whole creation. Claretian Publications, 205 West Monroe Street, Chicago, IL 60606). Only through the empowering pres- Guder, D. (2000). The continuing conversion ence of the trinitarian God can the barri- of the church. Grand Rapids, MI: Wm. B. ers of race, gender, ethnicity, and human/ Eerdmans Publishing Co. nonhuman in creation break down. And Hall, D. J. (1997). The end of Christendom and this is happening! It is the Spirit who the future of Christianity. Valley Forge, PA: brings us into this new social reality of the Trinity International Press. church, the ecclesia of Jesus, the Son. As Newbigin, L. (1995). The open secret: An in- members of this eschatological society, we troduction to the theology of mission. Grand Rapids, MI: Wm. B. Eerdmans Pub- become the Father’s priests in and be- lishing Co. tween the trinitarian God and all the rest Roof, W. C., & McKinney, W. (1987). American of creation. It is this Spirit who now im- mainline religion: Its changing shape and pels the called-out people of God into a future. New Brunswick, NJ: Rutgers Uni- broken cosmos to live as incarnated wit- versity Press. nesses. By its life as a new society, the Alan Roxburgh was church proclaims that the life of the world born and grew up in resides in the love of God the Father, the Liverpool, England. He grace of God made incarnate in Christ the emigrated to Canada Son, and the indwelling power of the Holy as a young man, where Spirit. We can only imagine the power of he now lives in Van- couver with his wife, such an incarnational proclamation and Jane. They have three lifestyle in cultures and religious systems grown children. Alan where the communal/familial/clan struc- has earned graduate ture is natural and all-inclusive. It is no degrees from the Toronto School of Theology, wonder that our personalized and re- McMaster Divinity College, and Northern Bap- tist Theological Seminary. He is ordained Bap- duced gospel has had such little effect in tist and has pastored and planted churches the world. in Canada. He has taught full time in semi- This trinitarian missiology becomes a nary and directed an urban training pro- radically missional assertion of faith based gram. Alan is a Co-ordinator of the Gospel and upon the revelation of God in Jesus Christ. Our Culture Network and a member of the May God grant us the joy of seeing some writing team which produced Missional Church: A Vision for the Sending of the of its implications worked out in the true- Church in North America. He has authored life situations of our broken world. And three other books dealing with the mission of all of this is to the glorious praise of our the church in North America. Alan currently God. Maranatha! works as a consultant with the Precept Group in Costa Mesa, California. Part 3

Grounding our reflections in Scripture: biblical trinitarianism and mission

AS FURTHER DEVELOPED elsewhere in this book, trinitarian missiology has at least a triple focus. Perhaps the best known alternative is the exegetical, theological, and missiological study that identifies the specific role in mission played by each Person of the Trinity. Each member has a distinct and yet overlapping role in creating, revealing, and redeeming. A second dimension looks at the Trinity in the context of community. The Trinity is our primal first community, an eternal one, self-revealing in creation, history, and the life of the church. In this light, new questions would emerge. For example, what is the communal role of the Trinity in creating, revealing, redeeming, and building communities of faith? In what ways do the three Persons operate together and not separately? What does it mean that each member of the Three in One cedes to, honours, and enhances the others, releasing each other to his specific role in divine realities? The missiological implications of this second approach challenge much of current church life and mission. In what ways has our Christian concept of community come primarily from pragmatic human organizational models? In what way would this trinitarian communal model impact our pre-

189 sentation and living out of the gospel, with the epic Story centered in the shared values of divine community? The invitation to Fernando was to present his exegetical work in a way that identifies the unique contribution of Father, Son, and Spirit to mission, and then the church as the trinitarian community. We therefore experienced the result of careful exegesis over 11 months of study, presented by a colleague from the Two-Thirds World, inviting us into his personal study, and pointing us in the direction of further understanding and application. Fernando’s study of God was rooted in the Pauline corpus; that of Christ in the Gos- pels and Epistles; the Holy Spirit material came primarily from the Epistles but also dipped into the Gospels and Acts; the church study was rooted in the teaching of Jesus and Paul. But additional themes emerged from Fernando’s foundational messages: servanthood, suffering, martyrdom, and holiness. These concerns resonated with convicting power, and they shaped the Consultation participants through the empowering presence of the Spirit.

190 13

URING THE 20TH CENTURY, there have been many dif- God: D ferent emphases in the church’s attempt to define its mission. Usually each emphasis has focussed on some im- the source, portant aspects of the calling of the church, and often other important aspects have been neglected as a result. If we were the to look at mission from a trinitarian basis, many of the pitfalls of these earlier formulations on mission could be originator, avoided. A trinitarian viewpoint helps us to capture some of and the end the richness of the nature of the Godhead. Through that, we can see some of the richness of the way God works through of mission the church. The last study in this series will present the church as the mirror of the Trinity.

The Approach Adopted in These Studies Ajith These studies began out of a concern for the churches Fernando in nations like Sri Lanka, where there has been significant growth through the conversion of non-Christians but where the quality of the Christian life among the converts leaves much to be desired. We are seeing serious integrity problems and frequent divisions that give evidence of much that is lacking in our churches. I have been asking the question whether there is something that is lacking in our preaching and teaching that may be contributing to the lack of growth in godliness among our people. The invitation to give four Bible studies on a biblical trinitarianism and mission at the WEF Missiological Consultation afforded me with a good opportunity to pursue this question. Over a period of about 11 months, I went through all of Paul’s Epistles and listed what he taught on God the Father, on some aspects of the life and work of Jesus, on the Holy Spirit, on the church, and on godly living. Thereafter I sub- divided these references (except those on godliness, which

191 192 grounding our reflections in scripture will be done at a later time) according to he is the source, the originator, and the topics and subtopics. I ended up with end of all things, including mission. His about 2,975 entries covering 72 topics and will determines the creation of the world, 431 subtopics. The present four Bible the revelation of truth to humanity, the studies will glean some of the fruit of that nature of the gospel, the course of history, study of Paul’s Epistles. It would help the and the election of individuals to salva- reader to know that Paul’s Epistles cover tion. He prescribes the way in which saved a total of 2,005 verses. individuals are to live. It is he who in love The aim of my study was to look for initiates a relationship with us and comes trends and emphases in Paul’s writings. after us wooing us until we respond to The statistics were compiled to look for him. He will wrap up history so that in the recurrence of themes. My assumption the end he will be “all in all” (1 Cor. was that if a theme recurs many times, it 15:28). In this study, we examine how God could be important to Paul. This is not, of is presented in the evangelism and teach- course, an infallible guide to levels of im- ing of the early church, and we explore portance of the themes covered. But such the implication of that to the church to- a study does, I believe, have some limited day. value, in helping us get a feel of what Paul thought about God and what he wanted Acts: God in the Evangelism the church to think about God. of the Early Church So our purpose is not to develop accu- To look at the way God is presented in rate statistics of the occurrence of themes. the evangelism of the church, we will need In fact, this is not a systematic study of to go to the book of Acts. Paul’s theology. I wanted to see trends and emphases by looking at the frequency of Attraction through power their occurrence. The figures given in The first thing we see is that a primary these studies are based on my reading and means used to attract people to the gos- observation. They are obviously fallible, pel was the power of God. because I may have missed some refer- • In Acts 2, God sends the Spirit to ences to a topic and even perhaps missed give the disciples miraculous utterance some topics too. Sometimes, as in this and to arouse the people’s attention, re- study, I have gone beyond Paul’s Epistles sulting in the preaching of the gospel. as was considered significant for the par- • In chapter 3, God heals a lame man ticular study. These studies may lack the with the same result. enrichment that comes from frequent ref- • In chapter 4, the praying church is erences to other missiological works. But comforted (just after evangelism has been they have the advantage of discovering outlawed) by the shaking of the place missiological emphases directly from where they were gathered. Scripture, without being coloured by the • In chapter 5, God strikes Ananias opinions of what others regard as being and Sapphira down, and fear of God important emphases. spreads within and without the church. • In chapter 6, God gives Stephen the God as Source, power to perform mighty miracles and Originator, and End thus opens the door for his eloquent When we think of God the Father and apologetic ministry. mission, the theme that emerges is that god: the source, the originator, and the end of mission 193

• In chapter 7, Stephen is given a vi- realities of the hostile business environ- sion of the exalted Lord as he faces death ment that has evolved, with its fierce com- by stoning. petition and lack of commitment to the • In chapter 8, the Samaritans are welfare of individuals. To both the rich and open to the gospel through Philip’s min- the poor, then, the power of God is a vi- istry in the miraculous. tally relevant truth to drive home. • In chapter 9, through a vision, God Previously the Evangelical Movement, arrests the man who was on his way to possibly influenced by the rational bent Damascus to arrest Christian believers. of the modern era, focussed so much on • In chapter 10, God opens the door the content of the gospel in terms of the to Gentile evangelism through visions to atoning work of Christ that it may have Cornelius the Gentile and Peter the ignored this aspect of the power of the apostle to the Jews. gospel. This was clearly an inadequate • In chapter 11, the occurrence of the presentation of the gospel. When the miraculous phenomena of the Holy Spirit Charismatic Movement burst into the in Cornelius’ home is presented as evi- scene in the 20th century, that situation dence that God has granted salvation to changed quite dramatically. Gentiles. The evangelistic message • In chapter 12, God gives comfort and strength to the church through Peter’s When we look at the evangelistic miraculous escape from prison and the preaching of the early church, however, miraculous judgement resulting in another picture of God emerges. What we Herod’s death. see is a God who is fuller and greater than • In chapter 13, the sorcerer Elymas one who simply responds to individual is struck blind, and when the proconsul situations with a display of power. Inter- Sergius Paulus “saw what had happened, estingly, there isn’t much about God’s he believed, for he was amazed at the love—though that figures a lot in our teaching about the Lord” (v. 12). preaching. The fuller picture of God is a • In chapter 14, the people of Lystra persistent theme in the Epistles, and I be- pay attention to the message after a lame lieve that we can use it in evangelism, as it man walks for the first time in his life. is an essential feature of the gospel and as These examples show that an impor- it is (like miracles) an effective means of tant, God-appointed way to arouse people winning the attention of unbelievers. is to give them a demonstration of God’s The fuller picture of God emerges es- power. And this has been a most effective pecially in the emphasis on the sovereignty means of arresting unreached people in of God in the speeches of Acts. God’s sov- the exciting growth of the church in the ereignty over history recurs often in these second half of the 20th century. Fear is a speeches. Special attention is given to pro- dominant emotion determining the ac- claiming God’s sovereignty in the death tions of people in both poorer and richer of Christ and in the raising of Christ from countries. The poor live in terror of pov- the dead. Five purely evangelistic speeches 1 erty and demonic forces. The rich live in in Acts are given to Jews and God-fearers. terror of economic reversals and the harsh Of these five, four contain references to

1 Two were given in Jerusalem (Acts 2 and 3), one in Antioch of Pisidia (Acts 13), and one each to the Ethiopian eunuch (Acts 8) and those assembled at Cornelius’ house (Acts 10). We are not including the legal defences of Paul and Stephen here. 194 grounding our reflections in scripture the fact that the death of Christ was a the things that struck me forcefully was fulfilment of God’s purpose or of proph- the fact that in Acts the three great miracle ecy (2:23; 3:18; 8:32-35; 13:27, 29). Four workers—Peter, Stephen, and Paul—were of these and the only full message to a also great apologists. Though they per- purely Gentile audience (in Athens) men- formed many miracles, their message was tion that God raised Jesus from the dead primarily not about miracles. It was about (2:24; 3:15; 10:40; 17:31). Three times it the enduring truths of God and the gos- is stated that the resurrection or reign of pel. It is very rarely that we see this com- Christ was predicted in prophecy (2:25- bination in today’s evangelism, where the 31; 3:21-26; 13:32-37). emphasis is often on the temporal bless- God’s sovereignty in Israel’s history is ings which God gives us. presented twice when Jews are being addressed (3:22-25; 13:14-42). In both mes- God in the Teaching sages to Gentile audiences (in Lystra and of Paul’s Epistles Athens), God is presented as the sovereign We will turn to Paul’s Epistles to see creator and Lord of the universe and of how God is presented in the teaching of history (14:15-17; 17:24-27). The coming the early church. My study of God in Paul’s judgement by God or Christ is also pro- Epistles dealt with about 600 references claimed in five of the seven evangelistic to God,2 which yielded almost 1,000 en- messages of Acts (2:40; 3:23; 10:42; 13:40- tries in my topical listing. Here I took into 41; 17:31). consideration all the references to “God” The sovereignty of God is presented or to the “Father,” and other references in various other ways too: for example, in that clearly imply that the Father was be- the election of Jesus (2:34), the appoint- ing referred to. A limitation of such a study ing and sending of Jesus (3:20, 26), and is that I may have left out some references the call to audiences to repent, which ap- to God which may not specifically men- pears in four talks (2:38; 3:19, 26; 14:15; tion God. The huge picture of God that 17:30). The last of these references is an emerges from Paul’s references to him is all-inclusive command to “all people ev- that of his greatness. Let’s look at some of erywhere to repent” (17:30). In his two the statistics I found: evangelistic talks to purely Gentile audiences, Paul attempts to give a full intro- He is sovereign duction to who God is (14:15-17; There are nine references to God as 17:23-31). living and eternal, covering 11 verses. All these references show that though Seven references covering nine verses the thing that attracted people to listen to present him as the only God. 3/4 3 state the message was the demonstration of that he is the ultimate reality. In 3/3 he power in a personal and individual way, is said to be beyond our comprehension. when the apostles proclaimed the gospel 15/19 refer to God as the creator, sustainer, they gave a much fuller picture of who and end of creation. 15/20 affirm that God God is. When I was working on a com- is sovereign over history, and this truth mentary of Acts a few years ago, one of implies some other truths.

2 Leon Morris (1986, p. 25) puts the figure at 548 in Paul, out of 1,314 references to God in the New Testament. 3 In these studies, the figures like 3/4 present first the number of references to a theme (three here) and secondly the number of verses covered by those references (four here). god: the source, the originator, and the end of mission 195

He is glorious ally think of it for things like daily guid- The glory of God is a very important ance and decisions we have to make. theme, appearing 65 times covering 87 These are indeed important aspects of his verses. 45/60 of these state that God de- will. But such references are very few in serves to be praised, glorified, and/or Paul, and usually they have to do with thanked. 8/10 state that the honour of his submission to the will of God. Twice Paul name must be shared and upheld and will refers to his submitting his desire to come be upheld in the end. to Rome to God’s will on the matter (Rom. 1:10; 15:32). Three times he refers to the He is righteous need to submit to God’s will for the indi- The wrath and/or judgement of God is vidual regarding marriage and singleness another major theme, appearing 67 times (1 Cor. 7:7, 17, 24). Eleven times he re- and covering 86 verses. Paul also has 28 fers to his call to ministry. The remaining references to the righteousness of God 15 references have to do with God’s will covering 29 verses. for our salvation, holiness, and spiritual life. He is the source of revelation Under a separate heading, I listed all and salvation the texts which talk of the way God gives There is a pronounced emphasis on us gifts and the ability to minister through God being the originator and source of the Holy Spirit (43/49). These references revelation and the gospel (77/92). Of are not relevant to this study on God the these, in 20/22 the gospel is the wisdom, Father. mystery, or word of God. In 28/33 God is the cause of the gospel events, which en- God’s post-salvation compass Christ’s life and work. In 13/13 blessings to us the gospel and salvation work through Paul mentions many blessings which God’s power. In 8/10 God is the one who are available to Christians apart from the acts to bring people to himself. basic blessing of salvation. This is a major theme in Paul with at least 266 references Salvation is God’s gift covering 305 verses, that is, over 15% of Not only is God the source of salva- the verses in Paul. Here, of course, is an tion; salvation is his gift (116/137). Of area in keeping with today’s preaching these, in 4/5 God is described as our Sav- and teaching. Yet the particular blessings iour. 5/6 speak of God’s patience and for- mentioned may be different from those bearance. 33/40 deal with the election and we usually mention in our preaching. In call of God to salvation. 11/14 state that other words, there may be a difference in salvation is a result of mercy. In 23/26 sal- emphasis between Paul’s treatment of vation is a result of grace. In 5/6 salvation God’s post-salvation blessings and ours. is a result of love or kindness. In 16/19 Here are some statistics: God imputes righteousness and justifies There are 10/14 on our great riches in us. In 8/9 as a result of salvation, we are Christ. Of these references, eight are about accepted by God and have peace with him. spiritual riches, while two are on earthly God has a will for our lives riches. But of these two, one is about the need for the rich to be generous (1 Tim. Often Paul says that, as the sovereign 6:17), and the other one is about God’s God, God has a will for our lives (31/33). supplying Paul’s needs while Paul is in Yet when we think of God’s will, we usu- prison (Phil. 4:19). 196 grounding our reflections in scripture

The theme of God’s love, grace, mercy, Paul speaks of God revealing truth per- and peace in daily life appears often sonally to individuals (10/9). But each time (31/33). Of these, 1/1 concerns healing it is a spiritual revelation that will help (Phil. 2:27), 1/1 deals with the ministry we edify us and bring us closer to God and to have been given because of God’s mercy knowing and doing his will. (1 Corin- (2 Cor. 4:1), and 1/2 is a long list of things thians 12 and 14 refer to this often. But in that cannot separate us from the love of this study I have included only the verses God (Rom. 8:38-39). The rest are general where God is specifically mentioned.) references to these blessings being given It is thrilling to read four times that to us. God praises or commends us. Eschato- Paul refers to the fact that God is com- logical blessings are also mentioned mitted to our welfare (7/8). Five of these (20/25). Another of God’s blessings is the describe God’s commitment to us amidst giving of the Holy Spirit to us (10/12). We difficulty (Rom. 8:28, 31, 32, 33; Phil. will cover this area in our third study. 1:28). The other two refer more to our We can see that many of the blessings salvation than to the life that follows (Rom. that are emphasised in today’s proclama- 9:25-26; 11:28). The fact that God is our tion are either missing or not given much Father and we are his children is a com- prominence in Paul. mon theme (23/26). So is the truth that Our response to God we are God’s people who belong to him (14/27). Nine times Paul says that God is I found 236 recommended responses with us (9/9). to God covering 270 verses in Paul’s God’s provision for daily life together Epistles. That represents 13.5% of the with his strength and comfort is another verses in the Epistles. common theme (34/47). Almost all the ref- Belief in God erences are to strength to live the Chris- Belief is our basic response to God tian life, i.e., the power to be godly. (47/57), and that is described in various Exceptions are two references to rescue ways: 20/27 are on believing God or on from trouble, two to comfort in trouble, not trusting in works or idols. 5/5 deal with and three to the strength we have through hoping in God. 1/1 is about seeking God. God’s armour for spiritual warfare (Eph. 3/7 are on confidence before God. 4/5 6:10, 11, 13). I did not find many refer- speak of loving God. 7/5 refer to knowing ences to spiritual warfare, as it is spoken God. 3/2 are on relying on God during of today. Paul does talk of the gospel com- troubles. 4/5 address fear and reverence ing with power, which implies spiritual before God. warfare (Rom. 5:19; 1 Thess. 1:5). 2 Corin- thians 10:3-5, which talks of the breaking Worship (54/66) down of strongholds, seems to refer more If belief is the basic response to God, to an intellectual battle rather than what possibly the noblest response is worship. is today typically referred to as spiritual And Paul describes worship in different warfare. I may have missed something ways: 5/7 are about worshiping God, here, but I do not think this is a key theme 14/17 are on praying to God, 2/2 are on in the Epistles. Acts, of course, has many rejoicing in God, and 33/40 are on thanks- descriptions about the way spiritual war- giving and praise to God. fare as it is understood today was used in evangelism. god: the source, the originator, and the end of mission 197

Commitment and obedience (66/75) Accountability to God Not only do we worship God; we com- The awesome truth that we are ac- mit ourselves totally to him and seek to countable to God also appears often please him in all we do. 10/10 deal with (33/37). Before making a solemn state- honouring God or living lives that are ment, Paul often presents God as his wit- worthy of him. 42/50 are on obeying him, ness, or he sometimes takes oaths by pleasing him, or accepting his will. 7/8 are God’s name (13/15). He alerts us to the on living for God. 2/2 are on exclusive loy- prospect of having to give an account to alty to God. Two important metaphors God either now or at the second coming describe this commitment in terms of sla- or judgement (20/22). Wrong relationships very or servanthood to God (5/5). We will with God are described 53 times in Paul discuss this image in the next study. covering 57 verses. The statistics given above show that the Godliness response to God recommended by Paul Closely related to commitment and primarily has to do with spiritual things. obedience is holiness, godliness, or Chris- There is almost nothing on how to do min- tian character, which we will encompass istry, though Paul has a lot of advice on under the term godliness. This is pre- leadership. Acts, of course, gives us mod- sented as a response to God 28 times cov- els of how ministry was done in the early ering 30 verses. 18/19 describe Christians church. I think there is a striking differ- as consecrated or holy to God. 4/4 express ence between the emphases of Paul and this as honesty and sincerity before God. of those of the church today. 6/7 refer to reflecting or bearing God’s glory or image or honour. Challenges for Today Godliness is possibly the biggest theme The above study demonstrates that the of the Epistles in terms of frequency of doctrine of God is a very important theme occurrence, though it does not always in the evangelistic preaching in Acts and appear along with some reference to God. in Paul’s teaching to the young churches. I found that about 1,400 of the 2,005 In Paul’s basic introduction to the gospel verses in Paul’s Epistles deal in some way (Romans), for example, he uses the word with the issue of godliness—that is, about “God” 153 times, an average of once in 70% of the verses. Different scholars have every 46 words (Morris, 1986, p. 25). If focussed on different features that they we are to have a healthy church, then, we regard as the key emphasis in Paul. Justi- must certainly capture the essence of the fication by faith, redemption through New Testament teaching about God. Christ (Longnecker, 1971, p. 90), recon- The Evangelical church has been ex- ciliation (Martin, 1981), freedom (Bruce, periencing remarkable growth in many 1977), mystical union with Christ parts of the world. Some of the growth (Schweitzer, 1931), being in Christ has taken place in so-called Christian (Stewart, 1935), the coming of the new countries through the renewal of nomi- age (Ladd, 1993, pp. 412-413), and the nals. But also there has been growth doctrine of God (Ryrie, 1982, pp. 167, 203) through the conversion of non-Christians. have been suggested as the key to under- In both of these evangelistic ministries, standing Paul’s thought. I think in addi- people have been attracted to the gospel tion to these, the idea of Paul being a through the demonstration of some of the preacher of godliness needs fresh consid- subjective blessings that come from trust- eration. 198 grounding our reflections in scripture ing in God. This is a valid method and, as length passed into the hands of its true we have seen, was an important means of owner and king” (Johnson, 1981, citing making contact with non-Christians in H. B. Swete). Acts. But that experience of God’s power If the world is so much the arena of in meeting individual needs may have God’s activity, then Christians must think caused the church to neglect emphasising of this world as a key arena of their ser- other important aspects of God’s nature, vice. Trinitarian mission would include as is seen in the preaching of Acts and the involvement in the world, whereby Chris- Epistles. tians seek to uphold God’s values (some We have seen that the sovereignty of would say “kingdom values”), so that the God, his righteousness, and judgement various structures of society are brought are important themes in Paul. We have into conformity with God’s will. Some seen how important it is for us to view would not include such activity under the God as the one who gives us the great gift word “mission.” The church will debate of eternal salvation. We have seen that the on the nature of the relationship between theme of godliness figures heavily when this activity, evangelism, the church, and Paul talks about God’s will for us, about the kingdom of God.4 While these neces- God’s post-salvation blessings, and about sary debates will continue and hopefully our response to God. These factors pose will help us to clarify the nature of our significant challenges to the church today, mission, we can affirm that our belief in and their neglect could result in our miss- God as creator of the world and sovereign ing some important features of biblical Lord of history drives us to active involve- Christianity. Below I will discuss just a few ment in this world. features in the New Testament portrayal Jesus asked us to be “the salt of the of God that present a challenge to today’s earth” (Matt. 5:13). That means, “What is church. good in society his followers keep whole- some. What is corrupt they oppose; they God’s sovereignty and our penetrate society for good and act as a involvement in the world kind of moral antiseptic” (Morris, 1992, We saw above that both in the preach- p. 104). I am mentioning this aspect of ing of Acts and in the Epistles of Paul, God Christian responsibility only in passing, for is presented as the creator of the world the sake of completeness in expounding who is the sovereign Lord of history. Paul on a trinitarian basis of mission. even asserts that the “secular” governing authorities in society have been estab- The crisis of holiness lished by God (Rom. 13:1). The book of in the church today Revelation looks forward to the day when A magical view of God “the kingdom of the world has become Many non-Christians who have come the kingdom of our Lord and of his Christ, to Christ recently have come from back- and he will reign for ever and ever” (Rev. grounds where the relationship with and 11:15). “The image suggests the transfer- understanding of God were somewhat ence of the world empire, once dominated magical. In their earlier faiths, there wasn’t by a usurping power, that has now at the idea of a love relationship with a holy

4 For a brief and helpful summary of approaches used on the issue of how the church should influence the structures of the world, see Bosch (1993). For a helpful attempt to harmonise the different biblical emphases, see Hiebert (1993). god: the source, the originator, and the end of mission 199

God to whom they are accountable. In- do not seem to receive positive answers stead, the gods were viewed as powerful to their requests. They do not seem to beings to whom they could go for favours. sense the horror with which the Bible There was no idea of being accountable views such a reversal to past practices. to God in daily life. Instead, there were There is a great need, then, to ensure that some rules that had to be followed, if they converts to Christianity understand that were to receive the blessing. The rules the heart of the gospel has to do with eter- might be something like abstaining from nal salvation and that the greatest bless- meat or making regular offerings at the ing of becoming a Christian is the rescue temple. This conception of God has been from eternal damnation and the gift of associated in the minds of some with everlasting life. Then converts would stay Christianity too. Often in Sri Lanka when along the Christian path, even if some tem- I talk to non-Christians, they tell me that poral blessings they wanted are not they also believe in Christianity. When I granted, not wanting to forfeit the great- probe the matter further, I find that what est blessing—eternal salvation. they mean is they believe in the power of Most of the people in the church I at- St. Anthony and go to St. Anthony’s tend are converts from Buddhism. Most Church in Colombo in order to receive of them were first brought to church by some favours. another member who said that God could Today many are attracted to the God meet some specific need in their life. They of the Bible through the demonstration kept coming after their first visit and of power. They see God meeting some gradually came to understand the gospel. need in their lives, and that prompts them They subsequently accepted Christ as their to accept the Christian gospel that is pre- Saviour, took baptism, and joined the sented to them. But often they come to membership of the church. Most of these him as if they were coming to any of the people could explain the gospel quite other gods, though they have come to clearly. But when they think of God, I be- believe that this God is more powerful lieve that most often their focus is on the than these other gods. So they shift their temporal blessings he provides. allegiance to the Christian God. They will This is seen in the testimony time that try to follow the rules prescribed by this we have every Sunday. Most of the testi- God. They will attend church. They will monies are on God’s provision of tempo- pay their tithes. (Today’s teaching about ral blessings, such as healing from sickness tithing has such a high emphasis on the and the provision of a job or sufficient blessings promised to tithers that it can funds to meet a need. I was thinking about become like a magical formula for bless- this a few Sundays ago, when one person ing.) The idea that they are accountable got up and gave thanks for the riches of to a holy God who demands their total God’s grace in salvation. He is paralysed allegiance and who hates their unholiness from his waist down, but he has been used is not very strong in the thinking of many mightily by God, through his powerful and new Christians. Most did not come to God radiant personal witness, to introduce to be saved from the terrible consequences many to Christ. I wondered whether the of sin. They came for things like healing negative answer to thousands of prayers from a sickness or deliverance from a de- for his healing had nourished in his soul mon or a financial crisis. a fuller appreciation for the riches of God’s Consequently, some recent converts saving grace, which are far richer than the are reverting to old practices when they temporal blessings often mentioned. 200 grounding our reflections in scripture

When Philipp Nicolai was pastor at feels that one of the primary causes for Unna, Germany, a plague hit the town re- the rise of Hindu fundamentalism in In- sulting in hundreds of deaths. His window dia is the moral vacuum that exists there overlooked the cemetery, and sometimes and the havoc it is causing. there were as many as 30 burials in a single This has become a problem in the West day. The following words he wrote de- also. Many of the social structures of the scribe how he got through this difficult West are built upon the foundation that period in his life: “There seemed to me we are accountable to a holy God. There- nothing more sweet, delightful, and agree- fore, there is a high place given to trust in able than the contemplation of the noble, the way society functions. People are ex- sublime doctrine of eternal life obtained pected to be honest at supermarkets, to through the blood of Christ. This I allowed be pure when dating a member of the to dwell in my heart day and night” opposite sex, and to be truthful when ex- (Peterson & Peterson, 1995, Nov. 11). The ercising their freedom of expression in the focus on eternal salvation has been a hall- media. The freedom and democracy, mark of the Evangelical Movement over which the West jealously guards, were the years. There may be a need for fresh originally founded upon the fact that the emphasis on this in this era when many supreme God to whom we are account- are coming to Christ by first being at- able is just and holy. I shudder to think of tracted to his ability to meet their felt the final consequences of people jettison- needs. ing that idea for a more pluralistic or pan- theistic idea of the divine. The crisis of godliness Communism worked relatively One of the sad consequences of the smoothly as people were restrained scenario I have described above is the lack through the totalitarian authority of the of godliness among Christians. This has state. But now that the people have won reached epidemic proportions in many their political “freedom,” many former countries, as in Sri Lanka. Though thou- Communist countries have become en- sands have come to Christ, many of them slaved to corruption and the Mafia. Recent still continue to lie, are dishonest with polls taken in some of these countries money, or are unchristian in the way they suggest that large numbers of the popula- relate to their spouses, neighbours, em- tion prefer the situation they had under ployers, or employees. The incidence of Communism. There isn’t the restraining serious sexual immorality among Christian influence of a belief in a holy God, which workers is alarming. enables them to handle their freedom re- This lack of godliness is a problem in sponsibly. all societies that do not take into account Biblical Christians are afraid of sinning, the reality of a supreme and holy God to partly because they know that God hates whom people are morally accountable. So sin and punishes it. Much of the teaching in spite of the high moral ethic of Bud- about judgement in the New Testament is dhism, Sri Lanka’s national religion, we given to Christians. The prospect of reap- are crippled by corruption, and the level ing what we sow is a serious one for bibli- of sexual immorality in our supposedly cal Christians. So when they are tempted conservative villages is shocking. The same to do the sinful acts that are commonplace could be said of Hinduism in India. The in society, there is a check in their spirit veteran theologian/missionary to India, that warns them of the awful conse- Dr. Bruce Nicholls, once told me that he quences of sin. Jesus put it bluntly when god: the source, the originator, and the end of mission 201 he said that it would be better to gouge Evangelism out the eye and cut off the hand that cause I have heard some powerful healing us to sin rather than keep them and be evangelists, such as Reinhard Bonke, who cast into hell (Matt. 5:29-30). But the give good emphasis to the gospel facts in church today, reflecting the post-modern their preaching. But I know that there are mood of the day, has focussed more on many others whose evangelistic preaching the subjective blessings that come from focusses primarily on the power of God God than on the important implications to help overcome temporal problems and of the holiness of God. Therefore, as sta- whose invitation to the people is to come tistics are showing, there is an alarming to God in order to have these problems incidence of moral lapses among Chris- solved. I think there is a subtle tempta- tians. While moral lapses have always action here. Needs-oriented preaching is so companied the life of the church, what is attractive to people that it is easy to ig- new today is the lack of moral criteria— nore the other aspects of the gospel. Yet, Christians don’t seem to feel that sin is all as we saw earlier, the preaching to the that serious (see Veith, 1994, p. 18). unreached in Acts emphasised such things So we are faced with a huge crisis in as God as creator and as the sovereign and the church. There are Christians who holy One who will judge all people. The could describe the way of salvation but first preachers confronted people about whose behaviour is not influenced by the their accountability to him and about the Christian worldview: people who could lie need to repent and turn from sin and idols without batting an eyelid, pastors who to God. We too must learn the art of mov- could speak abusively to their wives on ing from felt needs to the gospel, from the Sunday morning and preach a little later appetiser to the main meal. from the pulpit. We are in danger of los- Some exciting new programmes have ing the blessings that have come as a re- been developed recently to introduce the sult of the recent church growth. If we do unreached to the Christian worldview. For not urgently take remedial action, we are example, the “Chronological Approach” in danger of entering another dark age of developed by New Tribes Mission intro- nominalism. duces people to the Old Testament understanding of God before presenting the Towards an Answer story of Jesus. The result is that by the time What is the answer to this problem? I missionaries present the story of Jesus’ sac- believe a key is for the church to be pre- rifice for sin, the people are ready to re- senting a fuller (biblical) picture of God ceive it.5 in its various activities. This way Christians Christian nurture could imbibe the biblical worldview, because it is a natural part of the Christian Even if many do not fully understand environment in which they grow. This the gospel when they first trust in God for should be reflected in the church’s pro- salvation, the basic gospel facts should grammes of evangelism, nurture, and constantly recur in the teaching and worship. preaching to believers in the church. We must show that God hates and judges

5 This approach is vividly presented in two videos entitled “It Is True” and “Now We See Clearly” and the series of books entitled Building on Firm Foundations, all produced by New Tribes Mis- sion. 202 grounding our reflections in scripture unbelief, sin, and falsehood and that in Over the past few years, I have been our natural state we would be headed for preaching the message of scriptural holi- an eternity in hell. This will give a good ness a great deal in different Evangelical background for presenting the marvels of churches in Sri Lanka. What people keep grace, which caused the gospel events and telling me is that this is a message they enabled such a holy God to grant us eter- rarely hear in the church today. Recently, nal salvation. I have heard of missions that I taught at a pastor’s conference in the east are using the book of Ephesians as a basic of Sri Lanka. As the people there were follow-up book for new Christians because Tamil-speaking, I had to speak through in- of its emphasis on grace and its implica- terpretation. My interpreter remarked that tions for daily life. what I taught was the other side of what Reflection on God’s holiness and sov- they are usually taught. He agreed fully ereignty will also serve as an incentive to with what I said, but it was a message that holiness. This will provide us with a good had been taught only very rarely. I don’t background for presenting the strong ethi- think the problem with our churches is cal teaching that appears in the Epistles. one of heresy. Rather, it is one of a lop- The strong ethic of Buddhism in Sri Lanka sided emphasis. The message of God includes a regular pledge to abstain from meeting our temporal needs and the mes- lying as one of its most basic features. But sage of God’s power over evil forces are that has not helped reduce the lying which so relevant to people’s needs that we are seems to be a characteristic feature of our focussing primarily on these areas and are people. We have found that, despite teach- neglecting other important truths. ing on the Christian ethic in the church, During the prayer request time in our converts from Buddhism still continue to church, as with the testimony time, most lie. We need a worldview to back ethical of the requests are about temporal needs. teaching if we are to expect people to have And this is very valid, for God cares about the strength and the will to conform to it. our personal, temporal needs. One Sun- For the Christian, such a worldview comes day a godly leader, whose life is an ex- from the doctrine of God. ample to all of us, got up to ask for prayer A Western Christian leader who had that he will listen to his wife and consider served in Asia for several years recently her opinions more carefully. A jarring shift told me that we should not define integ- of gears seemed to have taken place. It rity for Asian Christians in the same way placed before all of us the need to seek that those in the West do it, because our the most important things in life. understanding of right and wrong is dif- The contemporary approach to truth ferent from that in the West. I have thought will be a major obstacle in our efforts to about that a lot recently. The thought that present the Christian ethic in the church. came to me is that we do not need to look Words have lost their value in this post- at the West for a definition of integrity. modern generation. This is a fairly new Rather, let us look at the Bible, which sets phenomenon in the West, but we have a very high standard and challenges every lived with such a state of affairs for a longer culture in every generation. Besides, what time in the East. Often a person, when havoc the practical understanding of in- asked to come to do a repair job in a home, tegrity in our nations has caused in Asia! will say something like, “I’ll come tomor- Surely Christianity should be judging the row,” without any intention of coming on culture rather than conforming to it when that day. it comes to moral issues like integrity. god: the source, the originator, and the end of mission 203

Because of this mindset, many Chris- ethic is neither practical nor essential for tians find it difficult to believe that the Christian living. Word is powerful to effect a change in Worship people’s lives. Yet the Bible is clear about the sanctifying power of the Word. Jesus It seems that the focus of our worship said, “Sanctify them by the truth; your also has moved away from a focus on the word is truth” (John 17:17). Hebrews 4:12 fullness of God’s nature and its implica- says, “For the word of God is living and tions to the Christian. We have already active. Sharper than any double-edged talked about how testimonies today focus sword, it penetrates even to dividing soul almost entirely on God’s provision of tem- and spirit, joints and marrow; it judges poral needs. The praise of God in the the thoughts and attitudes of the heart.” Epistles is primarily based on grace. This Evangelicals subscribe to the doctrine of is evidenced by the number of times the Scripture’s inspiration as presented in grace of God and related themes appear. 2 Timothy 3:16a: “All Scripture is God- Five of Paul’s great doxologies in his breathed.” But in practice we act as if we Epistles spring from his contemplating the don’t believe in the rest of that sentence: marvels of grace (Rom. 11:33-36; 16:27; “… and is useful for teaching, rebuking, Gal. 1:5; Eph. 3:21; 1 Tim. 1:17). 46 times correcting, and training in righteousness, Paul says that God deserves to be praised, so that the man of God may be thoroughly thanked, and glorified. An analysis of the equipped for every good work.” cause for such praises yielded the follow- One of our greatest challenges today ing results: Several times the praise or is to restore confidence in the power of thanks is over faithful Christians. A few the Word among Christians in a genera- times it is over the ministry that God has tion that has lost its belief in the power of given Paul, over missionary giving, and words. Surely one of the keys to this is over things like food. The rest of the oc- giving sufficient time to prepare biblical currences either say simply that God him- messages which demonstrate that the self must be praised and glorified or that Bible is relevant to the issues of the day. he is praised for the gospel or for salva- This is a discipline to cultivate in this action. tivist generation. I believe the primary A key to worship is the church’s cause for the drop in popularity of exposi- hymnody. It is also a key to the churches’ tory sermons in the church today is that educating of Christians. It used to be said such messages take much longer to pre- that Charles Wesley’s hymns were the pare than other types of sermons. means by which the early Methodist Move- Another key is for church leaders to ment taught its people doctrine. There- demonstrate the power of the Word by fore, our hymns can take a major role in putting into practice what it teaches, thus teaching Christians the biblical worldview. living loving and holy lives. Because of our The current revival of interest in worship pragmatic orientation, we might permit is a promising sign, with great possibility talented but unholy people to represent for enriching the church. The “song the church publicly in its programmes. We leader” coming from days of the evange- may end up having good programmes and listic rallies has been replaced by the “wor- large crowds who are attracted because ship leader.” of their quality. But these unholy but tal- It is well known that worship songs ented people will, in the long run, com- have by and large replaced the great municate the message that the biblical hymns of the faith and gospel songs, which 204 grounding our reflections in scripture were the two previous forms of song in We will need to engage, with a reasoned the Evangelical church (see Hamilton, critique, those features of the culture 1999; Noll, 1999). The hymns of the faith which are hostile to the biblical under- came primarily from the 18th and 19th cen- standing of God and show why the Chris- turies. They emphasised God’s nature and tian gospel has provided “a new and living the glory of his salvation. There was a high way” that surpasses by far all other ways. emphasis on praise and adoration. The This is going to be more urgent in the 21st gospel songs came from the late 19th to century than before, as ideas hostile to the mid-20th centuries. These focussed more Christian worldview are growing rapidly on testifying about the marvels of grace. all over the world. Unlike the hymns, the emphasis was more on testimony (people to people) than wor- References ship (people to God), in keeping with the Bosch, D. J. (1993). God’s reign and the rul- emphasis on evangelism and personal sal- ers of this world. In C. Van Engen, D. S. vation in the Evangelical Movement of that Gilliland, & P. Pierson (Eds.), The good era. These emphases are keys to the rich news of the kingdom (pp. 89-95). Mary- heritage of Evangelicalism. knoll, NY: Orbis Books. We can be thankful that the worship Bruce, F. F. (1977). Paul: Apostle of the heart Grand Rapids, MI: Wm. B. Eerd- songs have helped the Evangelical church set free. mans Publishing Co. to rediscover biblical worship. We would Hamilton, M. S. (1999, July 12). The triumph hope that the emphases conveyed by the of praise songs: How guitars beat out the hymns and the gospel songs would now organ in the worship wars. Christianity be conveyed through this medium to en- Today, 43, pp. 29-35. rich worship and teach Christians the ba- Hiebert, P. G. (1993). Evangelism, church, and sic features of the Christian worldview. kingdom. In C. Van Engen, D. S. Gilliland, I believe that this is happening in the & P. Pierson (Eds.), The good news of the kingdom (pp. 153-161). Maryknoll, NY: English-speaking world through the works Orbis Books. of songwriters like Graham Kendrick. But Johnson, A. F. (1981). Revelation. In F. E. Gae- I believe a great deal of work remains to belein (Ed.), Expositor’s Bible commentary be done in this area in the churches in (pp. 397-603). Grand Rapids, MI: Zonder- other cultures. van Publishing House. Ladd, G. E. (1993). In D. A. Hagner (Ed.), Conclusion A theology of the New Testament (rev. ed.) (pp. 412-413). Grand Rapids, MI: Wm. B. The burden of this study is that the Eerdmans Publishing Co. church needs to be giving fresh emphasis Longnecker, R. N. (1971). The ministry and to the biblical doctrine of God. There are message of Paul. Grand Rapids, MI: Zon- concepts in the Bible that are strange to dervan Publishing House. the world around us, and the church may Martin, R. P. (1981). Reconciliation: A study not have emphasised them as much as she of Paul’s theology. Atlanta, GA: John Knox Press. should. In order to remedy this situation, Morris, L. (1986). New Testament theology. we will need to communicate “the whole Grand Rapids, MI: Zondervan Publishing counsel of God” carefully and effectively House. in our evangelism, nurture, and worship. ———. (1992). The gospel according to Mat- We will need to model Christianity by con- thew. Grand Rapids, MI: Wm. B. Eerdmans scientiously putting into practise in our Publishing Co. lives the truths implied by God’s nature. god: the source, the originator, and the end of mission 205

Noll, M. A. (1999, July 12). We are what we Ajith Fernando has sing: Our classic hymns reveal evangel- led Sri Lanka Youth for icalism at its best. Christianity Today, 43, Christ since 1976. Con- pp. 37-41. vinced of a call to Peterson, W. J., & Peterson, R. (1995). One year theologise from the book of hymns. Wheaton, IL: Tyndale grassroots, he has House Publishers. always led a small di- Ryrie, C. C. (1982). Biblical theology of the vision in YFC and pres- New Testament. Chicago: Moody Press. ently leads the work with drug dependents. Schweitzer, A. (1931). The mysticism of Paul His YFC responsibilities the apostle. London: A. & C. Black, Ltd. include teaching and Stewart, J. S. (1935). A man in Christ. London: pastoral care of staff. Ajith and his wife Nelun Hodder & Stoughton. are active in the leadership of a Methodist Veith, G. E., Jr. (1994). Postmodern times: A church, most of whose members are converts Christian guide to contemporary thought from other religions. He has a Th.M. in New and culture. Wheaton, IL: Crossway Books. Testament from Fuller Theological Seminary. His nine books have been in the area of either Bible exposition, such as the NIV Application Commentary: Acts (Zondervan, 1998), or mission theology, such as The Supremacy of Christ (Crossway, 1995).

HEN WE LOOK at the Second Person of the Trinity in Jesus: Wour trinitarian approach to mission, our study could take two directions. The first and most basic direction would the message be to look at Jesus as the message of mission, that is, at the person and work of Christ. The second would be to look at and model him as the model for mission, that is, to focus on his life and ministry. Perhaps because I have written four books relating of mission to Jesus as the message of mission (Fernando, 1983, 1989, 1994, 1995), I decided to focus on Jesus as the model in this study. Ajith Jesus: The Message of Mission Fernando

For the sake of completeness, we will briefly list what we would mean by Jesus being the message of mission. Es- sentially we would say that Jesus is the way, the truth, and the life,1 and that no one comes to the Father but by him (John 14:6). Salvation is from God, and it is made real in our lives by the work of the Holy Spirit, but it is made available to us through the work of Christ. His work, consisting of incarnation, life on earth, death, resurrection, exaltation, and consummation at the end of time, makes him the way to salvation. The idea of the work of Christ resulting in saving grace upon unworthy sinners goes contrary to much of the thinking of the New Age Movement and world religions that give more weight to the place of human ability in earning salvation. This is a challenge calling for fresh thinking by Evangelical thinkers.2

1 My book The Supremacy of Christ (Fernando, 1995) follows the outline of Jesus as the truth, the way, and the life and deals with various challenges arising today to these affirmations. 2 I have tried to do this in Fernando (1995, chaps. 9-11).

207 208 grounding our reflections in scripture

There are challenges today from within salvation according to the second group the church too to the affirmation that the of inclusivists described above, but they work of Christ is the way of salvation for place their emphasis on the saving work humankind. It is customary to refer to of Christ and its efficacy (Wright, 1997, p. three approaches to this issue: pluralism, 51). There are others who prefer to remain inclusivism, and exclusivism. But within agnostic on the issue of whether those these three viewpoints, there is a wide who have not heard the gospel could be spectrum of variation and shades of em- saved (Newbigin, 1978, pp. 88, 196; phases.3 Pluralists will not confine the Shenk, 1997; Stott, 1988). means of salvation to the work of one sav- Then there is the huge issue of univer- iour, keeping all proposed ways to salva- salism, the view that in the end all will be tion as more or less equals in the universe saved. Those in the church who hold this of faiths.4 The inclusivists include all pos- view generally leave room for repentance sible ways of salvation under the work of and a sort of purgatory or even reincarna- Christ, affirming that all who are saved are tion after life on earth (Bonda, 1998; Hick, saved by Christ. But they do not confine 1976, 1979; Robinson, 1968). Annihila- salvation only to those who have heard tionism, the view that those who remain and responded to the gospel of Christ. On impenitent to the end will be annihilated one extreme there are inclusivists who through the destructive fires of hell, has speak of salvation through (the “sacra- been gaining ground among Christians of ments” of) other faiths.5 On the other ex- different traditions in recent years (Froom, treme are inclusivists who say that only 1965; Fudge, 1982; Pinnock, 1990; Wen- those who respond in repentance and ham, 1992). faith to what they know of the supreme The dual nature of Jesus as divine and God, in a way similar to what is described human expressed during his life, minis- in the Bible, can be saved (Anderson, try, and teaching on earth makes us confi- 1984). There are other inclusivists who are dent to affirm that he is the truth (John found at different positions between these 1:1-14; 14:6-11). By that we mean that he two extremes.6 The exclusivists or particu- is the ultimate reality—not just the bearer larists confine salvation to those who hear of truth, but absolute truth personified. and respond to the gospel of Christ.7 This affirmation runs counter to the reli- There are some today who would have gious pluralism that is a popular approach previously been described as inclusivists, to truth in intellectual circles today. It who prefer to call themselves exclusivists needs to be defended, and one of the keys because they only leave the door open to to this defence is demonstrating that the

3 There is such an enormous amount of literature that has been published representing the different views in recent times that I have decided to mention only names of representatives of the different views. Four different views are presented in Okholm & Phillips (1995). John Hick argues for a pluralistic view, Clark H. Pinnock argues for an inclusivistic view, and Alister McGrath, Douglas Geivett, and Gary Phillips argue for two particularist varieties of views. See also Crockett & Sigountos (1991), which gives a variety of Evangelical positions. 4 See the writings of John Hick, Paul Knitter, and Wesley Ariarajah. 5 See the writings of Raymundo Pannikkar, Karl Rahner, Hans Küng, and S. J. Samartha. 6 See the writings of Clark Pinnock and John Sanders. 7 See the writings of Dick Dowsett, Ajith Fernando, Hywel Jones, Erwin Lutzer, Ronald Nash, and Ramesh Richard. jesus: the message and model of mission 209

Gospels contain objective and true state- found yielded some surprising discover- ments of Jesus which present his absolute ies. Lordship and deity. If these points can be Non-Pauline passages demonstrated, then the Jesus of history is the same as the Christ of faith. Demon- I considered 13 (14 with repetition) strating the historical validity, the objec- non-Pauline passages which present Jesus tive reality, and the enduring importance as a model. Three make general state- of the statements attributed to Christ in ments of the principle. These are the two the Gospels is therefore a key challenge passages just referred to (John 17:18 and facing Evangelicals in today’s pluralistic 20:21) and 1 John 2:5-6, “But if anyone environment.8 obeys his word, God’s love is truly made The result of experiencing salvation is complete in him. This is how we know that Jesus opens the door to what the Bible we are in him: Whoever claims to live in calls eternal life (John 3:16; 5:24). Jesus him must walk as Jesus did.” All the oth- said that he came to enable us to enjoy a ers deal with either servanthood, humil- completely fulfilling life (John 10:10). ity, suffering, or deprivation. Therefore, we can refer to Jesus as “the There are three passages on servant- life” (John 14:6). At its essence, this life hood and humility. When Jesus explained consists of a relationship with God (John that he came to serve and to give his life 17:3), who is both loving and holy. I have as a ransom for many, he presented that argued elsewhere9 that this relationship as our model for greatness (Mark 10:43- opens the door for biblical spirituality, 45; also repeated in Matt. 20:25-28). When which provides an experience surpassing, a dispute arose about which of the dis- by virtue of its completeness, the fulfil- ciples was the greatest, Jesus said that the ment claimed by the many other spiritual greatest is the one who serves. He then systems vying for the allegiance of people said, “I am among you as one who serves” today. (Luke 22:24-27). After Jesus washed the feet of the disciples, he presented that Jesus as Example action as something his disciples were to in the New Testament emulate (John 13:14-17). The remaining seven passages present The rest of this study will look at Jesus Jesus as a model of suffering and depriva- as the model for mission, together with tion. This number would climb to nine if some of the implications for today. Jesus we considered the two times already dis- is directly presented as the missionary cussed of Jesus giving his life as a ransom model in John 17:18 (“As you sent me into for many (Mark 10:43-45; Matt. 20:25-28). the world, I have sent them into the I will simply list some of these passages world”) and John 20:21 (“As the Father has below: sent me, I am sending you”). In prepar- • “My command is this: Love each ing this study, I looked for ways in which other as I have loved you. Greater love has Jesus was presented as a model in the New no one than this, that he lay down his life Testament. I may have missed locating for his friends” (John 15:12-13). some important passages, but those I

8 On the topic of Jesus as the truth and related issues, see Fernando (1995, chaps. 1-8). 9 See Fernando (1995, chaps. 12-16) and especially Fernando (2000). 210 grounding our reflections in scripture

• “Let us fix our eyes on Jesus, the The other is the famous Christological author and perfecter of our faith, who for hymn given in the context of striving for the joy set before him endured the cross, unity: “Your attitude should be the same scorning its shame, and sat down at the as that of Christ Jesus: Who, being in very right hand of the throne of God. Consider nature God, did not consider equality with him who endured such opposition from God something to be grasped, but made sinful men, so that you will not grow weary himself nothing, taking the very nature of and lose heart” (Heb. 12:2-3). a servant, being made in human likeness. • “And so Jesus also suffered outside And being found in appearance as a man, the city gate to make the people holy he humbled himself and became obedi- through his own blood. Let us, then, go ent to death—even death on a cross!” to him outside the camp, bearing the dis- (Phil. 2:5-8). grace he bore” (Heb. 13:12-13). This passage carries the idea of suffer- • “This is how we know what love is: ing also. It and eight other passages pre- Jesus Christ laid down his life for us. And sent Jesus as a model of suffering and we ought to lay down our lives for our deprivation. Consider the following: brothers. If anyone has material posses- • “I am not commanding you, but I sions and sees his brother in need but has want to test the sincerity of your love by no pity on him, how can the love of God comparing it with the earnestness of oth- be in him?” (1 John 3:16-17). ers. For you know the grace of our Lord The passages I left out are 1 Peter 2:19- Jesus Christ, that though he was rich, yet 24, 1 Peter 3:17-18, and 1 Peter 4:1-2. for your sakes he became poor, so that you through his poverty might become rich” Paul’s Epistles (2 Cor. 8:8-9). I was able to find 15 references to Jesus • “Be imitators of God, therefore, as as a model in the Epistles of Paul, and a dearly loved children and live a life of love, similar pattern was found here as in the just as Christ loved us and gave himself non-Pauline sections of the New Testa- up for us as a fragrant offering and sacri- ment. I found one general reference to fice to God” (Eph. 5:1-2). Christ as our model: “Follow my example, • “Husbands, love your wives, just as as I follow the example of Christ” (1 Cor. Christ loved the church and gave himself 11:1). Two references are about forgiving up for her” (Eph. 5:25). as Christ forgave (Eph. 4:32; Col. 3:13), • “May the Lord direct your hearts and two are about meekness and gentle- into God’s love and Christ’s perseverance” ness (2 Cor. 10:1; 11:17). (2 Thess. 3:5). Two passages about servanthood are The passages I left out are Romans worth noting. The first is given in a pas- 15:2-4, Ephesians 5:28-29, 1 Thessalonians sage that is describing Christian behaviour, 1:5-6, and 2 Timothy 2:8. Romans 15:7-9: “Accept one another, then, These are not the only ways in which just as Christ accepted you, in order to Christ is an example to Christians. But the bring praise to God. For I tell you that evidence presented above suggests that Christ has become a servant of the Jews these exhortations should be particularly on behalf of God’s truth, to confirm the significant when considering Christ as a promises made to the patriarchs so that model, for they are the features that are the Gentiles may glorify God for his specifically mentioned in the New Testa- mercy.” ment. When we think of Jesus as the missionary model, therefore, the main themes jesus: the message and model of mission 211 that should come to mind, on the one • 3/4 being deserted by friends and/ hand, are meekness, humility, servant- or other Christians hood, and forgiving others, and on the • 6/8 physical harm and deprivation other hand, suffering and deprivation. • 7/7 hard work • 3/5 groaning The Sufferings • 8/11 anguish and distress of Christian Leaders in Paul • 1/1 pressure Paul presents Christian leaders as ex- Interestingly, not all of these forms of amples 13 times covering 23 verses. But suffering have to do with persecution. only four of these references present lead- Often I hear Christians in affluent coun- ers as models of suffering (1 Thess. 1:5-6; tries comment that Christians who live in 2:14-15; 2 Thess. 1:5; 2 Tim. 3:10-11). poorer countries where they are a minor- However, in eight places covering 23 ity suffer a lot. The implication is that verses Paul presents suffering as a source Christians in the West don’t have to suffer of credibility for ministry. This is implied much. Most of the types of suffering in the in many more passages too. Here are three above list cannot be confined to poorer key passages: nations where Christians are a minority. • “But I have not used any of these Of the 17 points listed, only three or four rights. And I am not writing this in the are not applicable to those in richer West- hope that you will do such things for me. ern cultures. The rest are experiences that I would rather die than have anyone de- Christians anywhere who are committed prive me of this boast” (1 Cor. 9:15). to the gospel and to people will face. • “Let no one cause me trouble, for I Christian leaders who are committed to bear on my body the marks of Jesus” (Gal. people will suffer wherever they are. The 6:17). problem is that this type of suffering can • “As a prisoner for the Lord, then, I be avoided by avoiding some of the impli- urge you to live a life worthy of the calling cations of being committed to people. As you have received” (Eph. 4:1). commitment to people seems to be a lost The Epistles of Paul vividly present dif- art today, I think we are seeing a lot of ferent ways in which he and other Chris- avoidance of suffering by Christian lead- tians suffered: ers. • 17 times covering 24 verses we have Thus far we have come up with a few what we may call general listings of suf- conclusions in our quest for what it means fering. to follow Christ’s model in mission. Firstly, • 6(times)/6(verses) he mentions the predominant themes presented to us weakness. to model from the life of Jesus are meek- • 5/6 danger ness, humility, and servanthood on the • 6/12 enemies and hostility one hand and suffering and deprivation • 1/1 being unsettled on the other. Then we looked at what Paul • 5/8 false accusations and slander presented about the suffering of leaders • 6/8 humiliation and concluded that suffering is a key to • 2/3 loneliness the credibility of leaders and that leaders • 8/15 voluntary deprivation even today do suffer a lot in various ways, • 16/20 imprisonment wherever they may be living. Now let us • 1/1 martyrdom turn to look at what Paul has to say about the servanthood of leaders. 212 grounding our reflections in scripture

Servanthood cially as this word is used of Jesus, our in the New Testament model for mission. There are two word groups commonly The doulos word group used for the idea of servant in the New The doulos word group, which carries Testament. The diakonos word group car- the idea of slave, is used twice for Jesus ries the idea of servant or minister and the (three, with repetition). Its use for Jesus doulos word group the idea of slave. Both is implied in Mark 10:43-45, where Jesus these words are used for Jesus and for says, “Whoever wants to become great Christians. For this study, I did not con- among you must be your servant sider the oikonomos word group, which (diakonos), and whoever wants to be first has the stewardship idea, as it is not used must be slave (doulos) of all. For even the for Jesus in the New Testament. Son of Man did not come to be served The diakonos word group (diakonëthënai), but to serve (diakon- ësai), and to give his life as a ransom for Words belonging to the diakonos many” (also Matt. 20:27). After saying that group are used three times for Jesus (four we must be slaves of all, Jesus presents with repetition). Jesus said of himself that himself as the example of such slavery. The he “did not come to be served (diakon- connection between Jesus and slavery is ëthënai), but to serve (diakonësai), and clearer in Philippians 2:7, which says that to give his life as a ransom for many” (Mark he “made himself nothing, taking the very 10:45; also Matt. 20:28). He said, “For who nature of a servant (doulou), being made is greater, the one who is at the table or in human likeness.” the one who serves? Is it not the one who This word group is used often for is at the table? But I am among you as one Christians too. Looking again only at Paul’s who serves” (Luke 22:27). Paul said, “For Epistles, we find doulos-related words I tell you that Christ has become a servant used of Christians in the following man- of the Jews on behalf of God’s truth, to ner: confirm the promises made to the patri- • 15 times, we are slaves of Christ or archs so that the Gentiles may glorify God of God. for his mercy” (Rom. 15:8-9). • Twice, the slavery principle is out- This word group is used of Christians lined as a neutral value. in different ways. Looking only at Paul’s • 13 times, people are slaves to sin, Epistles, we find it used in the following law, demonic powers, fear, and wine. ways: • 5 times, we are slaves to righteous- • 14 times, as servants/ministers in a ness. general sense. • One verse refers to subduing our • 15 times, as servants of fellow Chris- body and making it our slave. tians or the church. • There are 18 references to slavery • 9 times, as servants of the gospel, as one’s job in society. evangelism, or the New Covenant. • Once, creation is a slave to decay. • 4 times, referring to the office of The above instances are not of much deacon in the church. significance to our study, though we must The frequency of occurrence of these note that the idea of our being slaves of words suggests that the idea of servant is Christ or of God is basic to Christian liv- very important when constructing a bibli- ing and thus to mission. The following cal idea of leadership and mission, espe- uses of doulos-related words, however, are jesus: the message and model of mission 213 very significant for our study. Once Paul to Christ, where he does a thorough study describes Timothy as a slave of the gos- of the use of the doulos words and shows pel: “But you know that Timothy has that they should be translated with the proved himself, because as a son with his slave idea rather than the servant idea. He father he has served (edouleusen) with me looks for reasons for this strange phenom- in the work of the gospel” (Phil. 2:22). enon that doulos was not translated as Three times in Paul we see the idea of slave. He suggests that modern slavery was Christians being slaves of people to whom so terrible that the translators would not they are called to minister. 1 Corinthians have wanted to bring that idea to our bib- 9:19 says, “Though I am free and belong lical thinking. First century slavery was to no man, I make myself a slave much more humane: (edoulösa) to everyone, to win as many “In the first century, slaves were not as possible.” In 2 Corinthians 4:5 Paul distinguishable from free persons by race, describes himself as the slave of the incor- by speech, or by clothing; they were some- rigible Corinthians! “For we do not preach times more highly educated than their ourselves, but Jesus Christ as Lord, and owners and held responsible professional ourselves as your servants (doulous) for positions; some persons sold themselves Jesus’ sake.” In Galatians 5:13 he advises into slavery for economic or social advan- Christians, “You, my brothers, were called tage; they could reasonably hope to be to be free. But do not use your freedom emancipated after 10 to 20 years of ser- to indulge the sinful nature; rather, serve vice or by their 30s at the latest; they were (douleuete) one another in love.” not denied the right to public assembly There is an interesting translation prac- and were not socially segregated (at least tice followed by most English translations, in the cities); they could accumulate sav- and in translations in other languages too. ings to buy their freedom; their natural When the slavery metaphor is used for sla- inferiority was not assumed” (Harris, 1999, very to forces like sin, law, and demonic p. 44). powers (e.g., Rom. 6-7; Gal. 4-5), the trans- I think that if Paul encountered slavery lators used words such as “slave” and “sla- of the type found in modern times, he very.” But in most of the references where would have attacked it more vehemently.10 Christians are presented as slaves of Anyway, we have missed an important bib- Christ, of God, of the gospel, or of the lical emphasis by replacing “slave” with people they serve, the translators used the “servant.” words “servant” or “serve.” This strange What, then, does the term doulos im- phenomenon was found from the time of ply when it is used in the New Testament the earliest English translations. Experts of our relationship with God, Christ, and in biblical Greek are now telling us that the people we serve? After a long discus- this is an inadequate way to translate these sion, Harris (1999, pp. 104-105) con- doulos-group words, i.e., they should cludes, “The term doulos expresses both carry the idea of slave rather than servant. a vertical and a horizontal relationship of Murray Harris (1999) has recently writ- the Christian, who is both a willing vassal ten a monograph, Slave of Christ: A New of the heavenly Master and the submis- Testament Metaphor for Total Devotion sive servant of fellow believers.” He says,

10 Yet Paul proclaimed the breaking of social distinctions through Christ (Gal. 3:28; Philemon). Harris (1999, p. 68) says, “… in undermining the discriminatory hierarchy of social relations that is at the heart of slavery, Christianity sounded the death-knell of slavery.” 214 grounding our reflections in scripture

“The term epitomises the Christian’s dual battle before them. There is much that is obligation: unquestioning devotion to healthy here. With the breakdown of the Christ and to his people” [emphasis rationalist stranglehold of modernism in added]. the West, there is now a greater openness I believe that by not using the slavery to the supernatural among Christians too. idea where it should be used, we have But sometimes it is not easy for these rug- missed some key features of the nature of ged pioneers, now influenced by this fresh the Christian life and of Christian minis- emphasis on victory over opposing forces, try. Christian leaders are servants of the to harmonise their battle emphasis with people. It is unfortunate that the most the emphasis on the meekness and gentle- popularly used Sinhala word for pastor in ness of Christ and servanthood. There is recent times has the idea of “ruler of the a sense that they must win, in a worldly church”—an idea so distant from the idea way, every battle they encounter with of slavery! forces (human and supernatural) that We will now look at some of the chal- oppose their work. lenges the church faces when it considers Some Sri Lankan Christian leaders the missionary model as presented by were invited to a television dialogue with Jesus as involving servanthood, slavery, some Buddhist leaders on inter-religious meekness, suffering, and deprivation. relationships and conversion. Some came with a desire to use the opportunity to Servanthood/Meekness witness to the power of the gospel. They and the Warfare Mentality went outside the accepted norms for such As we look at the growth of the church programmes, debating on behalf of the amongst the unreached today, we would supremacy of Christ. This could have been see that at the forefront of it are bold pio- an opportunity to allay some of the un- neers who have trusted God and gone to founded fears of the Buddhist leaders who the unreached with a fiery sense of voca- are strongly opposing Christian evange- tion. They have resisted persecution and lism in Sri Lanka. It served instead to con- overcome numerous obstacles. They have firm those fears and increase their resolve doggedly stuck to their task amidst much to stamp out all Christian evangelistic ef- to discourage them. And they have reaped forts. This was an opportunity to gently a great harvest for the kingdom. Most of present an apologetic for Christian evan- them are unknown outside their immedi- gelism to those who oppose it, in keeping ate ecclesiastical circles, but I believe they with the advice presented in 1 Peter 3:15, are the real heroes of this era in the his- “Always be prepared to give an answer to tory of the church. everyone who asks you to give the reason Recently these pioneers have been in- for the hope that you have. But do this fluenced by the fresh emphasis on spiri- with gentleness and respect.” It turned tual warfare that has come from the West. into an occasion when the opponents of This has been an integral part of ministry Christ got more entrenched in their false in the Third World all along, as encounter conviction that Christians are a dangerous with the demonic is a very common expe- threat to the harmony of our nation. rience in day-to-day life. However, in re- Sometimes when faced with opposi- cent years Christian workers have seen an tion by human forces, we are finding emphasis on breaking down strongholds, Christians acting with the same attitude which has further sensitised them to the that they would if they were fighting demonic forces. They may attack people jesus: the message and model of mission 215 when they should love them. Sadhu as personal defeats involving a loss of face. Sundar Singh was once proclaiming the But Christians are too big and their battle gospel on the banks of the Ganges at a is too great for them to be bothered by place called Rishi Kesh. Several Hindu these minor cases of a loss of face. Sadhus and other devotees were in his Sometimes Christians, convinced that audience. One of them lifted up a hand- the sovereign Lord of the universe has ful of sand and threw it in his eyes. Oth- given them authority to worship him ers in the audience, however, were freely, may shout so loudly while praying enraged by the act and handed the man that they disturb their neighbours. This to a policeman while Sundar Singh was has become a major problem in many washing the sand from his eyes. When he poorer parts of the world, where church returned and found that the man had been buildings are not air conditioned. Unnec- handed over to the police, he begged for essary opposition to the gospel has re- his release and, having secured it, pro- sulted. ceeded with his preaching. The man, The law of love operates alongside the Vijayanada, was so surprised that he fell laws of spiritual warfare. While Acts de- at Sundar Singh’s feet, begging his forgive- scribes for us the way spiritual warfare was ness and declaring his desire to know done, the Epistles describe for us how we more about what he was saying. Later this should live responsible lives of love. Both man joined Sundar Singh on his travels these emphases are needed, and they are (Parker, 1918, pp. 25-26). not mutually exclusive. In our empha- Hudson Taylor refused to take the com- sising the message of Acts in recent times, pensation the Chinese government had we may have neglected the message of the agreed to pay after his missionaries and Epistles. Following Christ along the path their property had been badly affected in of meekness and gentleness will require the Boxer uprising. This decision resulted fresh reflection on how we should be in the Chinese leaders extolling the vir- sensitive to the concerns of our non- tues of Christ and his principles of toler- Christian neighbours. When we think of ance (Glasser, 1975, p. 171). Taylor refused spiritual warfare, we must not only think to win the battle for compensation. We are of immediate victories and immediate an- fighting a great war on behalf of the eter- swers to problems. We must not forget that nal kingdom of God. Therefore, we do not the warfare passages in the Epistles usu- need to come out victors in all the rela- ally imply hardship and strain. Paul said, tively minor encounters we face along the “Endure hardship with us like a good sol- path to victory. The meekness and gentle- dier of Christ Jesus” (2 Tim. 2:3). This ness of Christ may sometimes lead Chris- seems to be missing in some of the atti- tians to respond to battles in such a loving tudes of triumph that we see today. I think way that the world would consider it a these attitudes are getting dangerously defeat, a loss of face. Jesus said, “Do not close to triumphalism. resist an evil person. If someone strikes you on the right cheek, turn to him the Servanthood and the other also. And if someone wants to sue Challenge From Pluralism you and take your tunic, let him have your and Fundamentalism cloak as well. If someone forces you to go Today we are facing two great threats one mile, go with him two miles” (Matt. to evangelism in the form of pluralism and 5:39-41). Many today would view these what is probably incorrectly called “fun- courses of action recommended by Jesus 216 grounding our reflections in scripture damentalism.”11 Pluralism claims that all arrogance. We counter that biblical evan- religions are more or less equals in the gelism has the ideal balance of affirming universe of faiths. Fundamentalism pre- the Lordship of Christ while adopting a sents exclusive claims, which cannot tol- servant lifestyle. Paul said, “For we do not erate the idea of others trying to convert preach ourselves, but Jesus Christ as Lord, their own. They are strange bedfellows, and ourselves as your servants for Jesus’ as they seem to hold opposite views. But sake” (2 Cor. 4:5). both share a common distaste for conver- If we present ourselves as servants sion. among those we evangelise, then it will be difficult for them to oppose us. I have Pluralism often wondered why Billy Graham is in- Religious pluralism is found inside and vited so often to the highly pluralist pro- outside the church both in the West and gramme “Larry King Live,” which hosts in so-called Third World countries, espe- psychic counsellors, those who talk to the cially where there is a memory of a colo- dead, etc. It is clear from the way King talks nial past. Pluralists associate claims to the to Graham that he is very fond of him. uniqueness of a faith with arrogance. What I have seen from the times that I have Those who preach the exclusive claims of seen Graham on this programme is that Christ are considered blind or insensitive he gives the impression of being both to the rich religious heritage found out- humble and gentle in the way he speaks, side the church. Pluralists say such an at- even when he is talking about such diffi- titude is similar to the old colonialism, cult topics as heaven and hell. which had the underlying conviction that the culture of the colonial rulers was su- Fundamentalism perior to that of the colonies. In this way, If pluralism is embarrassed by the co- the colonial rulers justified their rule and lonial past, fundamentalism is fearful of a the imposition of their customs and cul- repetition of the colonial past. In Sri Lanka ture in the colonies. we often hear statements like, “Earlier they When pluralists make this charge of came with the Bible in one hand and the arrogance against those who evangelise gun in the other. Now they are coming non-Christians, they are making the same with the Bible in one hand and dollars in mistake that opponents of Christ made in the other. They are buying up the poor the first century. The first century Jews with their aid.” There is a lot of talk about wanted a king, not a servant. Jesus was “unethical conversion.” This is a very com- both. When they saw him as a servant, they plex issue and is a huge challenge to the rejected him, saying he could not be their church. I think there is a desire to protect king. Today in the post-colonial era, the authority of the religious establish- servanthood is “in,” and kingship and au- ment over their own people, an authority thority are “out of fashion.” So when we that is getting eroded through the conver- preach Christ as Lord, we are accused of sion of some.

11 Many of the distinctives of “fundamentalist” movements are not basic to the fundamental beliefs of these religions. For example, the intolerance of Buddhist fundamentalists is very contrary to the Buddhist ideal of tolerance. Therefore, it is argued that it is wrong to use the term fundamentalism for such movements (see Ramachandra, 1999, pp. 29-30). Ramachandra opts for words like Islamists and Hindutva to describe what we will call fundamentalists in this paper. We use the term “fundamentalist” because of what the word has come to connote to most people today, even though it may be improperly used. jesus: the message and model of mission 217

I believe servanthood is a great anti- “therefore” (oun), and what follows is the dote to these problems. If they see us as Great Commission. Our freedom to go humble, unpretentious people, their hos- into the world with the gospel comes from tility toward us is usually greatly reduced. the authority of Christ. This is also what I believe this is one reason why so many gives us the strength to be servants of the in India considered Mother Teresa a hero. people. Just before the record of Jesus She publicly expressed her opposition to washing the feet of the disciples, John the anti-conversion bill which fundamen- makes a comment about Jesus’ identity, talists were trying to introduce. She even which gave him the motivation to perform joined in public processions protesting it. this lowly deed. He says, “Jesus, knowing Yet she presented herself as a servant of that the Father had given all things into the people. his hands, and that he had come from God The strong embarrassment among so and was going to God, got up from the many Hindus in India over the murder of table, took off his outer robe, and tied a the Australian missionary Graham Staines towel around himself ” (John 13:3-4, and his two sons was surely fuelled by the NRSV). fact that the Staineses were servants of the Without our prior identity and secu- people, working sacrificially among lep- rity coming from the Lordship of Christ ers. To add to that, there were the amaz- who sends us out in mission, we would ing expressions of Christ-like forgiveness be misfits in mission. We may get our iden- by Mrs. Staines, which further com- tity from our work, resulting in numerous mended the family to sincere people. unhealthy patterns of ministry. We may feel Even our big shows such as large evan- angry and exploited by people as gelistic crusades can be a huge threat to servanthood brings us down in society, non-Christians. They reason, “We don’t and such descent needs a prior exaltation have the money to organise that kind of by Christ. We may be so insecure that we programme. What chances have we will act like “fundamentalists,” overreact- against such power? We must stop them ing to the obstacles that come our way. before they defeat us.” I am not saying that Therefore, in order to be servants of the we should not have big programmes, but people, we must first know the joy, the that in some situations this type of pro- authority, and the security of being chil- gramme may not be wise. But, more im- dren and ambassadors of the king. This is portantly, let our lives be simple and what gives us strength for servanthood. gentle. Let them see us as servants.12 Fulfilment in Ministry Strength for servanthood Dying for your people We must not forget that the strength to be servants comes from our understand- We saw that an important aspect of ing of the Lordship of Christ. We go with Jesus’ model of ministry is suffering. He his authority. This is why just before giv- died for his people, and he asks us to do ing the Great Commission he said, “All the same. He said, “My command is this: authority in heaven and on earth has been Love each other as I have loved you” (John given to me” (Matt. 28:18). The next verse 15:12). He then went to on to explain what starts (in the English translations) with that love means: “Greater love has no one

12 On the issue of servanthood as a response to pluralism and fundamentalism, see Fernando (2000). 218 grounding our reflections in scripture than this, that he lay down his life for his fore they remain unhappy while serving, friends” (v. 13). Then he drives the mes- lacking the joy of the Lord that commends sage home by saying, “You are my friends the way of Christ to the world. Many leave if you do what I command” (v. 14). John after a few years, feeling that they cannot 10 has an interesting sequence: Jesus said, really use their gifts properly in this set- “I am the good shepherd. The good shep- ting. We desperately need ministerial re- herd lays down his life for the sheep” (v. flection that bears in mind the dual truth 11). Then he said, “The hired hand is not that both Jesus and Paul were very joyous the shepherd who owns the sheep. So people while they also experienced deep when he sees the wolf coming, he aban- suffering for their people. dons the sheep and runs away. Then the Emotional pain and stress wolf attacks the flock and scatters it. The man runs away because he is a hired hand Jesus and Paul were not only willing and cares nothing for the sheep” (vv. 12- to die for the people; they also experi- 13). Those who, unwilling to die for their enced much emotional pain because of flock, run away in times of crisis are like their love for others and their call. When hired hands: they care nothing for the Jesus approached Jerusalem, he wept sheep. (Luke 19:41). In the garden he experi- Many of today’s reflections on minis- enced tremendous anguish as he took the terial fulfilment in the West have been tak- cup of the sins of the world—something ing ideas of job satisfaction and fulfilment which in his purity he hated with abso- from the world. According to these ideas, lute hatred (Mark 14:33-34; Luke 22:42). people should have ample opportunity to While we would love to know the content use gifts and to specialise in what they are of Jesus’ prayers described in Hebrews 5:7, good at. A good earthly remuneration in we cannot miss the sense of pain in his keeping with educational qualifications prayer life described there: “During the should be given. We deserve to be com- days of Jesus’ life on earth, he offered up fortable and to have the most efficient sys- prayers and petitions with loud cries and tems, so we can get our work done as tears to the one who could save him from quickly as possible. There is, however, not death, and he was heard because of his much reflection on the call to die. reverent submission.” This approach is causing havoc in many Paul vividly describes the intensity of poorer countries. People are coming back his emotions as he agonised over the after several years of study in the West and lostness of the Jews: “I speak the truth in are expecting to have job satisfaction and Christ—I am not lying, my conscience con- rewards using measures from richer na- firms it in the Holy Spirit—I have great tions. The result is that many are living a sorrow and unceasing anguish in my life that is distant from the people. They heart. For I could wish that I myself were don’t really identify with them. Conse- cursed and cut off from Christ for the sake quently, they cannot have a deep impact of my brothers, those of my own race” through their ministries. Given the lack (Rom. 9:1-3). His description of his pain of integrity that plagues our cultures, they over the Galatians is even more vivid: “My are often taken for a ride by people who dear children, for whom I am again in the latch onto them with impure motives. pains of childbirth until Christ is formed Some are disillusioned because they seem in you, how I wish I could be with you to be so unfulfilled and underused. There- now and change my tone, because I am perplexed about you!” (Gal. 4:19-20). He jesus: the message and model of mission 219 lived with this type of thing daily. He tration, and if they cannot face frustration says, “Besides everything else, I face daily at home properly, it is unlikely that they the pressure of my concern for all the will face frustration in the field properly. churches. Who is weak, and I do not feel They would likely move to some easier weak? Who is led into sin, and I do not work which will take them away from their inwardly burn?” (2 Cor. 11:28-29). original call. I have a great fear that the In society in general in affluent nations, West may be disqualifying itself from be- there has been a strong quest for comfort ing a missionary sending region, because and convenience, and people have tried the Christians have gotten too soft. They to eliminate stress and strain. Those suf- have lost the art of sticking to their com- fering from stress and strain because of mitments. their work are asked to consider a change. Open-hearted ministry They are told that perhaps they are in the wrong place or are doing something Jesus and Paul hurt while ministering, wrong. The result is that we have a gen- because they adopted an open-hearted eration of emotionally weak people who approach to ministry. Paul describes this break their commitments like hired hands. type of ministry saying, “We loved you so When stress comes, they run away. They much that we were delighted to share with leave their spouses far too soon when se- you not only the gospel of God but our rious problems arise. They leave difficult lives as well, because you had become so churches. They hop from organisation to dear to us” (1 Thess. 2:8). The verb trans- organisation. They don’t have a theology lated “loved you” (homeiromai) is a rare of commitment and suffering which helps word meaning “to long for” or “yearn for.” them face this challenge. They are too Some older translations rendered it as weak to practice the Christian ethic of “being affectionately desirous” (ASV). Paul commitment to people and tasks! goes on to say that they shared “not only Society in general has redefined com- the gospel of God but our lives as well.” mitment into something that does not The word translated “lives” (psyche) has need to withstand stress and strain and the idea of “soul” or “inner being.” Paul cost. But the church is supposed to be yearned for people so much that he different from the world, especially be- opened his inner being to them. He cause we follow the Lord who showed crossed from professionalism into yearn- such unswerving and costly commitment ing. Today we are warned not to get too to us. But the same trends relating to the close to our people, because we will hurt lack of commitment seem to be plaguing ourselves if we do. But to Jesus and Paul, us too. Actually there isn’t much difference hurt was an indispensable ingredient of between the divorce statistics in the ministry. church and outside the church in some If we realise the indispensability of suf- places. fering to ministry, we will suffer less when Young people in the West often ask me we face suffering. Those who haven’t in- what advice I have for them about how to cluded this in their understanding of min- prepare for missionary service. My answer istry will suffer more than they should to them is to stick to the group to which when they encounter suffering. They will they belong, however difficult that may be! be regarding something normal as some- I tell them that when they go to the mis- thing wrong. They will be ashamed of sion field, they are going to face great frus- something they should be proud of. 220 grounding our reflections in scripture

Lifestyle Issues he should not be regarded as a model for us today! That is clearly wrong! Choosing deprivation Still a huge portion of the world’s It is well known that Jesus deprived population is poor and deprived. Recently himself of riches in order to bring us sal- the World Bank President, James Wolfen- vation. Paul says, “For you know the grace sohn, stated that by 2025 about 4 billion of our Lord Jesus Christ, that though he people would live in poverty, that is, on was rich, yet for your sakes he became less than $2 a day. And of that group, 2 poor, so that you through his poverty billion would live in absolute poverty.13 might become rich” (2 Cor. 8:9). He “made Those who live and work among the poor himself nothing, taking the very nature of will also need to see what deprivation they a servant, being made in human likeness. need to take on in order to identify with And being found in appearance as a man, the poor. Did not Paul say, “To the weak I he humbled himself and became obedi- became weak, to win the weak”? (1 Cor. ent to death—even death on a cross!” 9:22a). We certainly cannot legislate here (Phil. 2:7-8). for anybody, but our passion for the gos- Today those who propagate prosper- pel will cause us to make sacrifices. After ity theology state that Jesus took on the talking about becoming weak, Paul goes curse of poverty upon himself so that we on to say, “I have become all things to all do not need to take it on now. Therefore, men so that by all possible means I might some would even say that it is wrong for save some. I do all this for the sake of the Christians to be poor. They say passages gospel, that I may share in its blessings” like those we quoted above do not apply (vv. 22b-23). to us. But both these passages present I believe this matter of poverty is very Jesus as an example for us to follow. pertinent in this era where free enterprise Though Christ became a curse for us, we and the market economy have brought take up a cross when we follow him. His prosperity into the open for all to see. This death does not exempt us from the cross. is taking place especially through adver- In fact, to be close to him we will need to tising that is available to all in this media suffer. Paul said, “Now I rejoice in what generation. Yet the percentage of poor was suffered for you, and I fill up in my people continues to grow and with it the flesh what is still lacking in regard to level of discontent among a large mass of Christ’s afflictions, for the sake of his body, our people. I fear that many of our na- which is the church” (Col. 1:24). And this tions are heading for a Communist-type suffering is not something to be ashamed revolution by these disgruntled masses. At of. Paul rejoiced in it. Paul often boasted such times, a life of voluntary deprivation about his deprivation. Talking about things by Christian ministers could be a great like not taking remuneration for his min- asset in winning credibility. As the poor istry, he said, “But I have not used any of see the rich getting richer while they get these rights. And I am not writing this in poorer, and as their anger grows against the hope that you will do such things for the rich, it will be refreshing for them to me. I would rather die than have anyone see some people who could be better off deprive me of this boast” (1 Cor. 9:15). who choose to deprive themselves in or- Recently in Sri Lanka a prosperity preacher der to serve the poor. from the West ridiculed Job, claiming that

13 From an AFP news report, September 1999. jesus: the message and model of mission 221

Caution with partnerships brews 13:12-13: “And so Jesus also suffered We should be careful about the lifestyle outside the city gate to make the people issue when we enter into partnerships holy through his own blood. Let us, then, between Christians from rich and poor go to him outside the camp, bearing the nations. Partnership is certainly a good disgrace he bore.” and necessary thing, and it is one of the References heartening areas of growth in missions today. Many churches in richer nations Anderson, J. N. D. (1984). Christianity and the honestly want equality with other Chris- world religions: The challenge of plural- tians, and this is a key missionary motiva- ism. Downers Grove, IL: InterVarsity Press. tion for partnership. Paul said, “Our desire Bonda, J. (1998). The one purpose of God: An is not that others might be relieved while answer to the doctrine of eternal punishment. (R. Bruinsma, Trans.). Grand Rap- you are hard pressed, but that there might ids, MI: Wm. B. Eerdmans Publishing Co. be equality” (2 Cor. 8:13). Richer Chris- Crockett, W. E., & Sigountos, J. G. (Eds.). tians feel bad that there is such a differ- (1991). Through no fault of their own: The ence between their lifestyle and that of fate of those who have never heard. Grand Christians from poorer nations. But when Rapids, MI: Baker Book House. they come to our nations, they live in Fernando, A. (1983). A universal homecom- luxury hotels where a day’s cost is about ing? Bombay: Gospel Literature Service. the monthly salary of a Christian worker. ———. (1989). The Christian’s attitude toward world religions. Wheaton, IL: Tyn- Unconsciously, the local leaders also get dale House Publishers. sucked into this lifestyle. And the guilty ———. (1994). Crucial questions about hell. rich visitors feed this desire by suggesting Wheaton, IL: Crossway Books. that the locals need more conveniences. ———. (1995). The supremacy of Christ. Whea- This is a powerful temptation, because we ton, IL: Crossway Books. all like comfort and efficiency, and the ———. (2000). The uniqueness of Christ. In simple lifestyle may be quite inefficient. If D. A. Carson (Ed.), Telling the truth: Evan- we succumb to this pressure, we will soon gelizing postmoderns. Grand Rapids, MI: become distant from the people we are Zondervan Publishing House. called to serve. Froom, L. E. (1965-1966). The conditionalist faith of our fathers. (Vols. 1-2). Washing- My father is a layman who has been ton, DC: Herald & Review Publishing As- active in the Evangelical Movement for a sociation. long time. He once told me that often a Fudge, E. (1982). The fire that consumes: A young evangelist goes to an unreached biblical and historical study of final pun- area and begins a good work of pioneer- ishment. Houston, TX: Providential Press. ing evangelism. This goes on for a time, Glasser, A. F. (1975). China. In D. E. Hoke (Ed.), until he comes in touch with a foreign The church in Asia. Chicago: Moody Press. sponsor who takes him on as “Our man Harris, M. (1999). Slave of Christ: A New Tes- tament metaphor for total devotion to in Sri Lanka.” From that point on, the min- Christ. Leicester, England: Apollos. istry goes downhill. The worldwide mis- Hick, J. (1976). Death and eternal life. Lon- sionary movement, therefore, needs to do don: Collins. a lot of thinking about the whole issue of ———. (1979). Evil and the God of love. Glas- lifestyle and how that affects the way mis- gow, Scotland: Collins, Fount Paperbacks. sionary partnerships work. Newbigin, L. (1978). The open secret: Sketches I will close this discussion of Jesus as a for a missionary theology. Grand Rapids, missionary model with the words of He- MI: Wm. B. Eerdmans Publishing Co. 222 grounding our reflections in scripture

Okholm, D. L., & Phillips, T. R. (Eds.). (1995). Ajith Fernando has More than one way? Four views of salva- led Sri Lanka Youth for tion in a pluralistic world. Grand Rapids, Christ since 1976. Con- MI: Zondervan Publishing House. vinced of a call to Parker, Mrs. A. (1918). Sadhu Sundar Singh: theologise from the Called of God. Madras, India: The Chris- grassroots, he has tian Literature Society. always led a small di- Pinnock, C. H. (1990). In C. H. Pinnock & vision in YFC and pres- D. Brown (Eds.), Theological crossfire: An ently leads the work evangelical/liberal dialogue (pp. 226-231). with drug dependents. Grand Rapids, MI: Zondervan Publishing His YFC responsibilities House. include teaching and pastoral care of staff. Ajith and his wife Nelun Ramachandra, V. (1999). Faiths in conflict? are active in the leadership of a Methodist Christian integrity in a multicultural church, most of whose members are converts world. Leicester, England: InterVarsity from other religions. He has a Th.M. in New Press. Testament from Fuller Theological Seminary. Robinson, J. A. T. (1968). In the end God. New His nine books have been in the area of either York: Harper & Row. Bible exposition, such as the NIV Application Shenk, C. (1997). Who do you say that I am? Commentary: Acts (Zondervan, 1998), or Christians encounter other religions. Scott- mission theology, such as The Supremacy of dale, PA: Herald Press. Christ (Crossway, 1995). Stott, J. R. W. (1988). In D. L. Edwards & J. R. W. Stott (Eds.), Essentials: A liberal- evangelical dialogue (pp. 327-329). Lon- don: Hodder & Stoughton. Wenham, J. W. (1992). The case for conditional immortality. In N. M. de S. Cameron (Ed.), Universalism and the doctrine of hell (pp. 161-191). Grand Rapids, MI: Baker Book House. Wright, C. (1997). Thinking clearly about the uniqueness of Christ. East Sussex, UK: Monarch. 15

HEN WE THINK of the Holy Spirit, we usually think of The Whim as the implementer on earth of the divine will. If so, when it comes to mission, the Holy Spirit would be the Holy Spirit: implementer of mission. The work of the Holy Spirit is as diverse as the work of the Trinity. So it will not be easy for us the divine to summarise this in one study. Some elimination will have to take place as we look for emphases that are relevant for implementer mission today. At the risk of oversimplification, we could say of mission that the Gospels focus on the promise of the Spirit, Acts on the power of the Spirit in mission, and the Epistles of Paul on life in the Spirit. Owing to the limitations of this single study, I have decided to focus primarily on the Epistles of Ajith Paul. This is in keeping with my aim of looking to the teach- Fernando ing given in the Bible to the first century churches as a source of material for instructing today’s young churches. We can be thankful that the church has rediscovered the importance of the power of the Spirit for mission. She always believed it, but often in history she restricted the work of the Spirit to a limited number of activities. The phenom- enal growth of the Charismatic Movement in the 20th century changed all of that. In fact, with the re-emphasis on previously neglected factors by the Charismatic Movement, she took on the designation of being “full gospel.” Yet every movement in the history of the church has usually been de- ficient in some areas. So strictly speaking, only the Bible can claim to contain the full gospel. We are all striving towards fullness and are often made aware along our pilgrimage on earth of how far we fall short.

223 224 grounding our reflections in scripture

Some Important Emphases cerning between spirits.3 Some people in Paul on the Holy Spirit call these gifts illumination, though until recently, at least in the circles in which I Let us, then, look at the teaching of have moved, the so-called charismatic gifts Paul about the Holy Spirit, especially as it were not included under illumination. impacts our thinking about the mission of the church.1 We find that many impor- The Spirit and salvation (15/16) tant themes and three major themes (in So important is the Holy Spirit to sal- terms of frequency of occurrence) appear. vation that Jesus described the act of sal- We will first look at the important themes. vation as being “born of the Spirit” (John His place in the Godhead (43/462 ) 3:8). Paul also shows this close link between salvation and the Holy Spirit The Holy Spirit’s place in the Godhead (15/16). Here are some statistics: 2/2 list is mentioned or implied 43 times cover- the Spirit’s role in the central gospel ing 46 verses. 20 times he is referred to as events (Rom. 1:4; 1 Tim. 3:16). 2/2 speak the Spirit of God and three times as the of salvation or renewal through the Spirit Spirit of Christ. 15 times we are told that (1 Cor. 6:11; Tit. 3:5). 1/1 refers to bap- God gives the Spirit or works through him. tism (in a soteriological sense) by one Paul says that the Spirit knows the mind Spirit (1 Cor. 12:13). 5/6 acknowledge the of God or God knows the mind of the Spirit as first fruits or deposit (Rom. 8:23; Spirit (four times) and that the Spirit ex- 2 Cor. 1:22; 5:5; Eph. 1:13-14; 4:30). In alts Christ (five times). 4/4 the Spirit is received by believing (Gal. The Spirit and truth (10/51) 3:2, 5, 14; 5:5). In 1/1 the Spirit is given to In Jesus’ farewell discourse in John, us at salvation (Tit. 3:5-6). three times he refers to the Spirit as the The Spirit gives power Spirit of truth (John 14:17; 15:26; 16:13). for mission and ministry (5/6) Jesus promises that the Spirit will guide The connection between mission and the disciples into all truth (16:13). The the power of the Spirit is a major theme connection between the Spirit and truth in Acts. But in Paul I could find only five is spelled out in Paul’s Epistles 10 times references (six verses). Of these five oc- covering a total of 51 verses (10/51). In currences, three are summary statements 4/5 he is described as the agent of revela- about Paul’s ministry among his readers tion (1 Cor. 2:13; Eph. 3:4-5; Eph. 6:17; (Rom. 15:18-19; 1 Cor. 2:4; 1 Thess. 1:5). 1 Tim. 4:1). 6/46 say that he shows or The other two refer to the work of the teaches us truth (1 Cor. 2:9-10, 12, 15, Spirit in pastoral situations: Those who 16; 1 Cor. 12-14; Eph. 1:18). Included here have received the Spirit are to gently re- are about 40 verses in 1 Corinthians 12– store those caught in a sin (Gal. 6:1, NRSV). 14 that describe gifts such as prophecy, Timothy must guard the good deposit words of wisdom and knowledge, and dis- entrusted to him with the help of the Holy

1 The definitive treatment on Paul and the Holy Spirit is Fee (1994). 2 Here we are following the convention used throughout the series which presents the instances a theme occurs (43 in this case) and then the total number of verses covered, taking into account all these instances (46). So 43 instances and 46 verses will be represented as 43/46. 3 We have not included the other passages in Paul about spiritual gifts (Rom. 12:3-8; Eph. 4:9- 13), as they do not refer to the Holy Spirit in connection with the gifts. the holy spirit: the divine implementer of mission 225

Spirit (2 Tim. 1:14). In the economy of promised, which you have heard me speak God’s revelation to humankind, the role about. For John baptized with water, but of the Spirit in empowering mission was in a few days you will be baptized with covered in the book of Acts. Its relatively the Holy Spirit” (Acts 1:4-5). In this first low occurrence in Paul should not cause chapter, he also explained why the Holy us to neglect it, as an earlier generation Spirit is so important for mission. He gives of Evangelicals may have done. They us power for the work of witness (1:8). looked mainly to Paul for their theology David Bosch (1991, p. 115) has shown and neglected the Gospels and Acts as how the relationship between the Holy sources of theology. Thankfully this atti- Spirit and mission was a factor that was tude is rapidly diminishing in the church. neglected in the history of the church. He The Charismatic Movement has fo- says, “By the second century A.D. the em- cussed much attention on the abiding phasis shifted almost exclusively to the teachings that can come from Acts.4 In the Spirit as the agent of sanctification or as 20th century, biblical scholarship began to the guarantor of apostolicity.” Bosch says pay much more attention to the theology that the “Protestant Reformation of the contained in the Gospels and Acts. This 16th century tended to put the major em- was emphasised more by non-Evangelical phasis on the work of the Spirit as bear- scholars of the church.5 But recently ing witness to and interpreting the Word Evangelicals have also found that looking of God.” Bosch says that it was only in the for theological teaching is an important 20th century that there was “a rediscovery part of studying the Gospels and Acts.6 of the intrinsic missionary character of the They have, however, done so without sac- Holy Spirit.” He says this came about “be- rificing their belief in the historical reli- cause of a renewed study of the writings ability of these New Testament books, of Luke.” One of the pioneers here was which is what many of the non-Evangeli- Roland Allen, whose book, Pentecost and cal scholars did. The result of this is that the World: A Revelation of the Holy Spirit now we are looking more at the theology in the “Acts of the Apostles,” appeared in of Luke and therefore at the theology of 1917.7 the Holy Spirit. In this process, the church Yet my focus is on Paul. And Paul does seems to have recovered the missionary not say as much on the Holy Spirit as he character of the Holy Spirit. does about God, Jesus, and the church. Right at the start of Acts, Jesus showed Gordon Fee (1994), through his magiste- the priority of the Spirit for missions when rial book on the Holy Spirit in Paul, God’s he commanded the apostles, “Do not leave Empowering Presence, has shown that Jerusalem, but wait for the gift my Father Paul does have a much more important

4 See the scholarly study of Stronstad (1994). 5 See, for example, Haenchen (1971). When the first edition of F. F. Bruce’s commentary on the Greek text of Acts appeared in 1951 (Bruce, 1951), it was criticised by liberal scholars for its lack of theological content and described as the product of the humanity school of Aberdeen University. In the third edition of this book (Bruce, 1990, p. xvi), Bruce said that he esteemed this description as a high honour and expressed his debt to the great archaeologist and historian Sir William Ramsey. 6 One of the earliest examples of this trend was Marshall (1970). More recent studies include Dollar (1996) and Keener (1997). 7 This work is reprinted in Allen (1962, pp. 1-61). 226 grounding our reflections in scripture theology of the Holy Spirit than Christians structured in a way that they must hire usually think.8 However, I will not give as non-Christians on their staff because of much emphasis to the power which the government regulations. I have found that Holy Spirit gives for mission as it de- even when this is not a requirement, Chris- serves,9 owing to the need to be selective tian relief organisations get very lax in the in the choice of subjects, given the limita- way they look for spiritual qualifications tions of this study. Besides, I feel that this of those they hire. This is inexcusable! is a doctrine that the church has rediscov- Often organisations that claim to be com- ered and that this has been well covered mitted to holistic ministry do not hire in several works10 and in the practice of holistic workers—those filled with both many churches. wisdom and the Spirit. There is, however, one issue related to But sometimes government regula- the topic of the Holy Spirit empowering tions require the hiring of non-Christians us for mission that I will address here be- in Christian social agencies. This has hap- cause of its contemporary relevance. When pened in hospitals in countries like Nepal, the church appointed “relief workers” to where missionaries are not permitted to distribute food to needy Christians, the do evangelism and where there are strict two requirements for selection were the policies about conversion of non-Chris- need to be filled with the Spirit and the tians. These organisations will need to do need to be filled with wisdom (Acts 6:3). some really hard thinking to ensure that If we were to follow this pattern today, people filled with the Spirit influence the then we should be looking for the full- direction of the movement. This is an is- ness of the Spirit and wisdom when ap- sue that Christian relief organisations need pointing people to things like building to constantly keep before them today. Per- committees, social service projects, and haps something can be learned from mis- other tasks in the church. Usually we do sion groups in countries like Nepal, which not falter on the wisdom requirement, but have grappled with this issue for a long on the spiritual requirement we often time. I fear that often it is tucked away into lower our standards because these are a safe place where it will not cause much considered supposedly non-spiritual ac- discomfort to the pragmatically oriented tivities. Acts 6 shows that it is wrong, in hiring practices of many organisations. the programme of the church, to distin- While the subjects discussed above are guish between spiritual and non-spiritual important, they are not major emphases activities in this way. All activities in the in Paul. When we consider the frequency church’s programme are spiritual and re- of occurrence, we find three major em- quire spiritual people to be involved in phases relating to the ministry of the Spirit their leadership. in Paul: the Spirit as our companion and This principle becomes very complex help, spiritual gifts, and holiness and the when Christian relief organisations are fruit of the Spirit.

8 See also Turner (1996, pp. 103-135). Also, Carson (1987) is a superb study of one of the most important passages in Paul about the Holy Spirit. 9 See Fernando (1998) for more complete treatment of this subject. 10 In addition to the books cited so far, I have found the following books especially helpful: Deere (1993), Green (1975), Keener (1996), Kinlaw (1985), and Sargent (1994). the holy spirit: the divine implementer of mission 227

The Spirit as Our Companion opening the door to moral licence. He and Help (32/38) would point to examples of people who sinned boldly while claiming to be saved, Jesus described the Holy Spirit as the because they were assured of forgiveness paraklëtos (John 14:16, 26; 15:26; 16:7), from God. We know that this is a distor- which has been translated as “counselor” tion of the biblical doctrine of free grace, (NIV), “helper” (NAS), or “advocate” that those who have truly received Christ’s (NRSV). Though Paul does not use the salvation could not go on sinning in the word paraklëtos in the Epistles, his vari- way Gandhi said they did (1 John 2:1; 3:6, ous descriptions about the Holy Spirit 9). Yet it is up to us to show a watching being our companion and helper provide and sceptical world that Christianity does a vivid commentary of this role.11 Six times indeed work to change sinners into righ- (covering seven verses) Paul simply says teous people.13 that we are given the Spirit. In 7/8 he says The confidence we have as Christians that the Holy Spirit lives in us and with is also through the ministry of the Spirit us. Of these references, three times the in our lives. Traditionally when speaking word oikeö, meaning to come and take of the assurance of salvation, we have fo- residence as in a house, is used of this cussed almost exclusively on the passages activity of the Spirit (Rom. 8:9, 11; 1 Cor. of Scripture that say that those who have 3:16). The beloved benediction at the end believed have been saved (John 1:12; 5:24; of 2 Corinthians refers to the fellowship 6:37, etc.). This is indeed the basic means (koinönia) of the Holy Spirit (13:14). His by which we can be assured of our stand- ministries of leading us and guiding our ing in Christ. But the Bible also tells us actions and speech particularly show his that the Spirit has a direct ministry in our role as our helper (3/3; Rom. 8:14; 1 Cor. lives through which he gives us this assur- 12:3; Gal. 5:18). So is his ministry as the ance. Once we are told that the Spirit gives giver of life and of power to live the Chris- us hope (Rom. 15:13). The Spirit witnesses tian life (7/9).12 to us about our position in Christ (3/5; The enabling of the Spirit to live the Rom. 8:15-16; 9:1-2; Gal. 5:5). Romans Christian life is one of the key arguments 8:15-16 is particularly clear about this: “For that we present for the uniqueness of you did not receive a spirit that makes you Christ. We say that all religions teach us a slave again to fear, but you received the to do good, but that Christianity gives us Spirit of sonship. And by him we cry, ‘Abba, the ability to live up to the principles of Father.’ The Spirit himself testifies with our religion. It does that by giving us the our spirit that we are God’s children.” It Holy Spirit as our helper so that, with his is true that the primary way in which the help, we can do what we otherwise could Spirit does this is through the Scriptures. not do. The challenge for us today is to But there is a subjective element here too, get our act together! People like Mahatma where we could say that God has touched Gandhi accused Christianity, with its doc- us and ministered to us individually trine of unmerited forgiveness for sin, of through his Spirit.

11 1 John 2:1 uses this word for Jesus, referring to his ministry as our advocate when we sin. 12 Rom. 8:6, 12-13; 15:13; 1 Cor. 12:13; Eph. 3:16-17; Phil. 1:19; 2 Tim. 1:14. 13 For a fuller response to Gandhi’s criticism, see Fernando (2000) and Fernando (1998, chap. 12). 228 grounding our reflections in scripture

This particular ministry of the Spirit is any trouble with the comfort we ourselves extremely relevant today for missions. I have received from God” (2 Cor. 1:3-4). have often had the sad experience of meet- Experiencing the joy of such experiences ing many Christian workers who are bit- of the Spirit’s witness is, I believe, essen- ter and angry with the way that they have tial for remaining happy in the work of been treated by others, especially by the the Lord. churches or institutions with which they Four times Paul describes the Spirit’s have been associated and by the very involvement in our worship, prayers, and people they have sacrificially served. We intercession (Rom. 8:26, 27; Eph. 6:18; all know how hard rejection is to those Phil. 3:3). These verses show us how im- who have made it their goal to love every- portant it is to ensure that the Holy Spirit one they encounter and to be honourable is given ample opportunity to influence in their dealings with them. This can make and direct our worship activities. The first good people bitter. The best antidote to of these references has a beautiful word- rejection on earth is acceptance in heaven. ing: “In the same way, the Spirit helps us After G. Campbell Morgan learned that he in our weakness. We do not know what was rejected as a candidate for the Meth- we ought to pray for, but the Spirit him- odist ministry, following a poor showing self intercedes for us with groans that at his “trial sermon,” he sent a telegram words cannot express” (Rom. 8:26). That to his father with one word, “Rejected.” simple English word “helps” translates a The father promptly responded with a double compound in the Greek, sunanti- telegram that contained the words, “Re- lambanetai. It literally means, “to take jected on earth. Accepted in heaven. Dad” share in.” The idea is that the Holy Spirit (Morgan, 1972, p. 60). fully identifies with us in our weakness by Sometimes through the Holy Spirit coming alongside us and taking his share God gives us a clear impression of the fact of our burden. Here is another reason for that we belong to him. Paul describes this rejoicing and confidence in ministry. Of- as the witness of the Spirit to our spirit ten our weaknesses become huge burdens (Rom. 8:16). The joy of knowing that God to us. Sometimes we deny them and go has ministered to us in this way does so through a complex process to hide them. much to take away the bitterness of the This can hurt our effectiveness by hinder- rejection of people. The sorrow of it may ing the closeness with which we relate to remain, because we love the people who those among whom we minister. Once we have rejected us, but the Spirit’s ministry know that the Holy Spirit is sharing the to us helps take away the despair and bit- weakness with us, we do not need to set terness. Paul demonstrates this in 2 Corin- off on an elaborate process of denying the thians, a book that exults in the glory of reality of our weaknesses. The result is that the ministry. It was written after some pain- our effectiveness in ministry is increased. ful experiences, but the joy of God’s min- We can be grateful that the church has istry to him had helped replace the pain rediscovered this ministry of the Holy with joy. Here is how he describes God’s Spirit that involves his constant, daily com- ministry of comfort in the painful experi- panionship with us. Around this fact is ence that he had: “Praise be to the God built the biblical understanding of spiri- and Father of our Lord Jesus Christ, the tuality. A strong rational bent seems to Father of compassion and the God of all have restricted Protestant Christianity in comfort, who comforts us in all our the West to giving a relatively lower em- troubles, so that we can comfort those in phasis to spirituality. Earlier, to many the holy spirit: the divine implementer of mission 229

Evangelicals, Christianity was simply giv- and fasting. The popularity of the writings ing mental assent to facts about the work of James Houston (1989, 1990), Eugene of Christ, followed by rugged obedience Peterson (1996, pp. 107-111), Richard along the path of obedience. The personal, Foster (1989), Peter Toon (1987, 1991), subjective experience of God through his and Dallas Willard (1988, 1998) is evi- Spirit was largely neglected. The rediscov- dence of this encouraging trend in the ery of tangible spiritual experiences came Evangelical Movement. In an earlier gen- through various movements, such as the eration, A. W. Tozer (1948, 1963, 1985) Wesleyan Holiness Movement, the Quak- made the Evangelical Movement in the ers, and more recently the Charismatic West aware of the need for fresh thinking Movement. We are reminded of the reac- about spirituality. Influencing this whole tion to a dry, rational approach to life, movement have been Catholic writers like which caused the revolt against modern- Henri Nouwen and Thomas Merton. From ism, giving rise to post-modernism. A simi- a Reformed perspective, John Piper (1986, lar thing seems to be happening with the 1995, 1997a, 1997b) has been stressing the dry, rational attitude to truth that was spiritual disciplines through his writings, found in many branches of Evangelical- which are rich in biblical, theological, and ism. People have taken a much greater devotional content. Piper is following in interest in spirituality. the steps of his mentor, the great 18th cen- Recently Evangelicals have moved in tury American theologian Jonathan different directions as they have looked Edwards, who was a great exponent of the for more vital experiences of spirituality. experiential aspects of Christianity.14 An- Firstly, some have moved to the more other Reformed preacher/scholar to press liturgical traditions, such as Anglicanism, home the importance of experiencing God Roman Catholicism, and Orthodoxy. in this way was D. Martyn Lloyd-Jones Secondly, others have rediscovered the (1984, 1992; see also Eaton, 1989). charismata afresh, and the Charismatic Perhaps the highly rational orientation Movement has swept the globe with of Western society may have hindered the breathtaking force. While at one time the growth of a vibrant experience of the Holy Charismatic Movement was considered by Spirit among Western Evangelicals in the many to be a fringe group within Evan- modern era. But Asian Christianity has a gelicalism, today it is a vital part of main- noble tradition of spirituality during the stream Christianity, and its influence upon same period. Sadhu Sundar Singh of In- all segments of Christianity has been pro- dia testified to what we would today call found. Within this movement, spiritual mystical experiences of God that directly gifts that illustrate the helping ministry of and literally illustrate the promise that the the Holy Spirit, such as prophecy and Holy Spirit will lead and guide God’s chil- knowledge, are commonplace (see Deere, dren (Appasamy, 1966; Sundar Singh, 1993, 1996). 1989). As a young man, Watchman Nee of The third direction that I will mention China wrote a three-volume work on sanc- is from within traditional Evangelicalism, tification, The Spiritual Man, and he spent where there has been a new focus on the almost 20 of his mature years in prison. spiritual disciplines of meditation, prayer, He was a master of the spiritual life, as his

14 See his book, A Treatise Concerning Religious Affections, which is now available in various contemporary editions. This book and two other relevant books, Narrative of Surprising Conver- sions and Thoughts on the Revival of Religion in New England, are found in Edwards (1974). 230 grounding our reflections in scripture numerous, still-popular books show. 12–14. The other two gifts passages (Rom. American missionary to India E. Stanley 12:6-8; Eph. 4:7-13) are not associated Jones (1968) made his unique brand of with the Holy Spirit and therefore, though Indian spirituality known in the West significant, were not accounted for in my through his writings and the Ashram counting of verses. The Ephesians passage Movement that he founded. While I am clearly states that it is Christ who gives the not too familiar with African, Caribbean, gifts (vv. 7-8), though we know that today and Latin American Christianity, it is my Christ’s blessings to us are given through understanding that they too have always the Holy Spirit. had a place for the immediacy of the Spirit In both the Romans and Corinthians in Christian experience. passages on the gifts, the focus is on the So we can say that there is a greater unity of the body and how the gifts help emphasis than before on experiencing the preserve and establish that unity in prac- Spirit within the Evangelical Movement in tice. The Romans passage is prefaced with the West. More and more people are talk- these words: “Just as each of us has one ing about how he speaks to us and how body with many members, and these he intervenes in our lives (sometimes mi- members do not all have the same func- raculously), showing us his will for us, tion, so in Christ we who are many form warning us of challenges we face, and one body, and each member belongs to promising us of his provision for needs all the others” (Rom. 12:4-5). Then Paul that we face. Of course, there has been says, “We have different gifts, according to some abuse of this aspect, with people the grace given us” (v. 6). After that is the making outlandish claims of what God has listing of gifts (vv. 7-8). The Ephesians pas- said to them. We find situations of people sage ends with the words, “… until we all who are claiming that God has promised reach unity in the faith and in the knowl- them a thing that was a deep wish of theirs, edge of the Son of God and become ma- without any real evidence that God has ture, attaining to the whole measure of spoken to them. This is like the young man the fullness of Christ” (Eph. 4:13). The who told a girl that God had told him that connection to unity is clear. he should marry her. She promptly replied The Corinthians passage (1 Cor. 12– that God had told her no such thing! But 14) was written in response to questions this tendency is to be expected with all asked by the church there about the op- types of special spiritual phenomena: ex- eration of the gifts in the church. Again cesses always accompany the genuine ex- we see that the focus was not on the gifts perience. themselves but on how the gifts should The significance for mission of this operate in the body. Unlike the Romans trend towards experiencing the reality of and Ephesians passages, this passage God is immense. Millions are coming to clearly connects gifts with the Holy Spirit. Christ, attracted by the possibility of ex- Chapter 12 focuses on the fact that all are periencing the power and love of God in of equal importance despite having differ- tangible ways in their personal lives. ent gifts. Chapter 13 focuses on the fact that love is much more important than all Spiritual Gifts (37/140) the gifts. And chapter 14 gives instructions Spiritual gifts are mentioned several on how the gifts should operate when the times in Paul’s Epistles (37/140). The key body comes together. It has warnings passage I have considered is 1 Corinthians about misuse and instructions about what the holy spirit: the divine implementer of mission 231 is permissible when the community is to- type of sermon that focuses almost entirely gether. The key to understanding this on the wrong uses of tongues mentioned chapter is the oikodomeö word group, in this passage, leaving the hearer with a which carries the idea of building up. distinct sense that tongues is an undesir- These words appear seven times in 1 able gift that does more harm than good! Corinthians 14 and are translated as It would be instructive to mention two “strengthen,” “edify,” and “build up.”15 important verses in Paul on how we can Paul is saying that when people exercise stifle the work of the Spirit. 1 Thessa- gifts in a gathering of the church, they lonians 5:19 says, “Do not put out the must ensure that others are edified. Spirit’s fire.” The next verse says, “Do not So the focus of the gifts passages is not treat prophecies with contempt” (v. 20). purely on gifts but on how they should be So, according to this passage, the way to regulated and on how they should mirror put out the Spirit’s fire is to treat prophe- and foster Christian unity. This does not cies with contempt. This is a sobering give us authority to downplay the impor- verse that should cause us to be cautious tance of gifts, especially the so-called char- about unguarded criticism about the ismatic gifts, like tongues and prophecy. prophecies that are being made these The Acts of the Apostles gives these gifts days. Of course, the next verse says, “Test an important place and does not even hint everything” (v. 21). If a statement that that they were undesirable for the church’s purports to be a prophecy contradicts health. Acts was certainly written after what is clearly taught in the Scriptures, it Romans and 1 Corinthians and, most must be shown to be wrong. But we must probably, after Ephesians too. Paul was be careful about treating prophecies with Luke’s close friend, and Luke would have contempt, a thing that we often find so- known the mind of Paul about these gifts. phisticated Evangelicals doing. Yet he presents them in a very positive The other verse about stifling the Spirit light. has another emphasis. Ephesians 4:30 The oft-repeated statement that we says, “And do not grieve the Holy Spirit of must avoid the two extremes of charis- God, with whom you were sealed for the mania and charisphobia is appropriate day of redemption.” The context shows here. These two extremes are expressed that the way we can grieve the Holy Spirit in two types of sermons that could be is by unholy living. Verse 31 asks us to turn preached from 1 Corinthians 14. One type from unholy living: “Get rid of all bitter- will take a statement like, “He who speaks ness, rage and anger, brawling and slan- in a tongue edifies himself” (v. 4), to ar- der, along with every form of malice.” gue that speaking in tongues is absolutely Verse 32 presents the positive side of ho- necessary for the edification of all Chris- liness: “Be kind and compassionate to one tians. In the context, of course, Paul is talk- another, forgiving each other, just as in ing about how prophecy is more desirable Christ God forgave you.” So we can stifle than tongues in public worship. The verse the Spirit by stifling gifts or by living un- goes on to say, “… but he who prophesies holy lives. This brings us to the third ma- edifies the church.” The thrust of the verse, jor emphasis of Paul regarding the Holy then, is in a different direction. The sec- Spirit. ond extreme position is expressed in the

15 1 Cor. 14:3, 4, 5, 12, 17, 26. 232 grounding our reflections in scripture

Holiness and the the righteous requirements of the law Fruit of the Spirit (59/81) might be fully met in us, who do not live according to the sinful nature but accord- When we look at the frequency of oc- ing to the Spirit” (vv. 3-4). currence of the theme of holiness/godli- Considering the crisis of godliness in ness and its relation to the work of the the church today, this group of texts Holy Spirit, it becomes clear that this is should be regarded as being of vital im- the function of the Holy Spirit that Paul portance to us. We must show Christians wants to highlight most in his Epistles. I that holiness is a work of the Spirit, who am using the words “holiness” and “god- does in us what we in our natural state liness” here in a broad sense to refer to cannot do. I believe the church should what we might call Christian character or bring this truth to the forefront of Chris- Christ-likeness. tian conversation and teaching. If Chris- The ability to be holy tians believe that it is possible for them to Paul stresses some key ideas relating be holy, then half the battle for holiness is to the role of the Holy Spirit in the life of won. They will not give up this quest for holiness. He summarises the Christian life godliness as futile; neither will they ne- as living in or according to the Spirit (6/6; glect it as unimportant. Instead, believing Rom. 8:4, 5, 6, 9, Gal. 5:16, 25). 11 times in God’s ability to change them, they (covering 14 verses) he refers to the inner would aspire to godliness and use what- work the Spirit does in us in contrast to the ever means God gives towards helping law. Romans 2:29 is representative: “No, them achieve this goal. a man is a Jew if he is one inwardly; and Another major theme is that the Spirit circumcision is circumcision of the heart, is the giver of love and the other fruit of 17 by the Spirit, not by the written code.” the Spirit (17/27). A key text here is Ro- Even more frequent are Paul’s affir- mans 5:5, “… God has poured out his love mations that the Spirit helps release the into our hearts by the Holy Spirit, whom 18 hold of sin or the flesh over us and helps he has given us.” Though the Spirit is make us godly (17/25). Paul’s classic state- not mentioned in 1 Corinthians 13, we ment in Romans 8:2 summarises this have included it in our study of the Spirit teaching well: “… through Christ Jesus the for the following reasons: First, the chap- law of the Spirit of life set me free from ter is sandwiched between two parts of the law of sin and death.”16 The next two Paul’s treatment of the gifts of the Spirit. verses show that this is something we can- Second, verses 1-3 are describing the in- not do in our natural state: “For what the sufficiency of what Paul has described as law was powerless to do in that it was gifts of the Spirit in chapter 12. Third, the weakened by the sinful nature, God did Spirit is described several times in Paul as 19 by sending his own Son in the likeness of the giver of love. And fourth, love is sinful man to be a sin offering. And so he mentioned first in the listing of the fruit condemned sin in sinful man, in order that of the Spirit in Galatians 5:22. So when

16 Other key references here include Rom. 8:12-13; 2 Cor. 3:3; Gal. 5:5, 16, 24. 17 Included in this list is 1 Cor. 12:31–14:1, the 15 verses of which I have divided into 6 references. 18 Other key references here include Rom. 8:6; 15:13, 30; 1 Cor. 12:21–14:1; 2 Cor. 6:6; Gal. 5:22; 1 Thess. 1:6. 19 Rom. 5:5; 15:30; 2 Cor. 6:6; Gal. 5:22; Col. 1:8. the holy spirit: the divine implementer of mission 233 we think of the Spirit, we must think of have responded to the evangelistic mes- love and the other fruit of the Spirit. This sage and who belong to the church. Like emphasis is summarised well in a verse today, many of them were attracted to from Samuel Longfellow’s hymn, “Holy Christ through the exercise of power—a Spirit, Truth Divine”: fact which Paul mentions in the Epistles Holy Spirit, love divine, (Rom. 15:18-19; 1 Cor. 2:4; 1 Thess. 1:5). Glow within this heart of mine; For such people, there should be a high Kindle every high desire; emphasis on the Holy Spirit as the One Perish self in thy pure fire. who enables godly living. To this we add what we discussed in the study on God The need for a fresh emphasis about the need to supplement the almost If our statistical survey is to guide us magical view of God which people have in what we should emphasise today when with the emphasis on the sovereignty and talking about the Holy Spirit, then holi- holiness of God. ness and the fruit of the Spirit should be Throughout the modern era, God given a very high place. In the study on raised up reform or revival movements in God, I mentioned that 1,400 of Paul’s the history of the church to give greater 2,005 verses are connected with the call emphasis to holiness. In the 16th and 17th to be holy/godly. This is about 70% of the centuries, the Puritans played a big part verses in his Epistles. I suggested that this in renewing the church in the English- could be the most important theme in the speaking world, and their writings con- Epistles. tinue to influence the church.20 The works Yet I believe I am right in saying that of John Bunyan (1628–1688), Richard today, when we talk about the Holy Spirit, Baxter (1615–1691), and John Owen it is generally not in connection with god- (1616–1683), for example, still remain liness. The focus is on power for ministry very popular. In the 18th century, Pietism, and for the exercise of gifts. As we saw, which gave a high place to holy living, this is not a key emphasis in Paul’s teach- played an influential role in Continental ing. There is a conspicuous absence of Europe. John Wesley (1703–1791) was emphasis on power for ministry and tech- greatly influenced by the Pietists, espe- nique in ministry in Paul. It is conspicu- cially by the Moravians and their founder ous because there is so much teaching on Count Nikolaus Von Zinzendorf (1700– these aspects today. Because of this and 1760). Wesley emphasised the sanctifying because of the crisis of godliness in the work of the Holy Spirit with a focus on church today, I have decided to include holiness and love, and he used words like an extended discussion on this here. “perfect love” or “full sanctification” to We repeat that Acts has given us ample describe what he regarded as the desired evidence on how important the exercise standard of holiness for Christians (Wesley, of the miraculous gifts is for evangelism. 1998 reprint). Because of this emphasis, God used tongues, signs, and wonders to a segment of the Wesleyan Movement in open the door for the preaching of the America was called the Holiness Move- gospel. Yet Paul is writing to people who ment.21 The so-called “Keswick Theology”

20 See Packer (1990) and Ryken (1986). 21 For a brief introduction to Wesley’s theology of sanctification, see Coleman (1990, pp. 79- 97) and Dieter (1987). For a more comprehensive study, see Wynkoop (1972), Greenlee (1994), and Wood (1980). 234 grounding our reflections in scripture also placed emphasis on holiness, focus- of hand. This area is posing such a big ing more on the victorious Christian life problem to the cause of mission in our and urging people to completely abandon part of the world that I thought that it their lives to the rule of God.22 These two would be good to consider it as part of movements influenced many leading 19th our discussion on holiness and the Holy and 20th century Evangelical leaders in the Spirit. English-speaking West, including D. L. We have recently had far too many in- Moody, F. B. Meyer, Andrew Murray, and stances of male ministers laying hands on W. H. Griffith Thomas, who gave empha- women in the wrong places. Besides, sis to the fullness of the Spirit and to the powerful male ministers are becoming like fact that this results in holiness and ser- the Gurus of Hinduism. They are looked vice.23 The American Holiness Movement up to with awe by female disciples. The is said to be the parent of the modern Pen- minister can enjoy this position of power tecostal Movement.24 They took the Wes- too much. Often—in church and society— leyan emphasis on the Holy Spirit and on strong leaders are insecure people whose a second definite work of grace after ini- insecurity has made them driven and am- tial salvation, but they focussed more on bitious people. These qualities have the so-called charismatic gifts. brought them to the top of the leadership In the book Five Views on Sanctifica- of the church. This position can be a great tion (Dieter, 1987), Melvin E. Dieter de- testimony to the grace of God. But it can scribes the Wesleyan position, Anthony A. also be very dangerous, because it makes Hoekema the Reformed position, Stanley them vulnerable to temptations that they M. Horton the Pentecostal position, will find difficult to handle. One such J. Robertson McQuilkin the Keswick posi- temptation is the adoration of female dis- tion, and John F. Walvoord the Augustin- ciples. The leaders may enjoy too much ian-Dispensational position. Commenting the power they have over these disciples. on this book, Robert E. Coleman (1990, They may begin to do things that extend p. 96, n. 13) says, “While the distinctives their control over these disciples. As they of each position are defended, it is inter- get bolder and bolder, they begin to cross esting how these major schools of thought more frontiers of control. Usually the last coalesce around the necessity of Christians frontier to be crossed is the sexual one. A living a holy life.” Permit me to express a friendly touch or hug from the father fig- heart cry that once more God would raise ure is accepted with gratitude by the fe- movements in the church that will focus male disciple. But soon the expressions on the priority of holiness. of concern get more physical, and great damage is done as trust is betrayed and Sensuality in ministry the disciple is violated. Recently we have seen a sensuality that Churches that emphasise the ministry has become part of what is now being of the Spirit too are not immune to this called “power ministry.” There is a lot of problem. Yet, one of the key answers to touching and laying hands on people. Yet victory over this temptation is Paul’s doc- we know how easy it is for this to get out trine of sanctification by the Spirit. We put

22 See the treatment of the Keswick View in Dieter (1987). 23 See Clouse, Pierard, & Yamauchi (1993, p. 527). 24 See Dayton (1987) and Clouse, Pierard, & Yamauchi (1993, pp. 527-528). the holy spirit: the divine implementer of mission 235 to death the deeds of the body by the and they used their skills in achieving what power of the Spirit. Paul explains this in they wanted to achieve, in order to win Romans 8:12-13. First he presents the the sexual prize they desired. problem: “Therefore, brothers, we have The Christian community may need to an obligation—but it is not to the sinful help leaders by confronting them when nature, to live according to it. For if you the uncrucified self is manifested. He- live according to the sinful nature, you will brews 10:24 describes this action: “And let die….” Then he presents the answer: us consider how we may spur one another “… but if by the Spirit you put to death on toward love and good deeds.” The best the misdeeds of the body, you will live.” people to do this are close colleagues and This passage shows that there are two family members, especially spouses. Lead- keys to victory. First, Christians must be ers should be spiritually accountable to skilled in the principle of daily crucifying such people. Unfortunately, often leaders of the flesh; daily we are saying “No” to have ascended so high in the ecclesiasti- the prompting of our sinful nature. Sec- cal ladder that they are not accountable ond, we do this by the power of the Spirit. to anyone. Colleagues are reluctant to This point gives us the assurance of vic- confront them because they are God’s tory. The first point, however, shows us chosen leaders with miraculous gifts and that we also have a part to play along the spiritual power and authority. They are path to victory. The spiritual muscles that placed precariously on top of the ladder, enable us to “put to death the misdeeds with no one to help them avoid moral of the body” must be kept trim and fit for lapses. Our point is that a frank and open the big temptations. And the only way we community life will help leaders stay spiri- can do this is by constant practice. tually trim so that they can handle the big Leaders sometimes don’t get an oppor- temptations victoriously. tunity to keep spiritually fit in this way. How then can we account for the com- They get everything they want. They came mon phenomenon of powerful preachers to the top through rugged discipline and who continue to minister in the miracu- endurance against great odds. If we were lous while their life is stained by serious to look at this climb to the top in another immorality? Their ministries give evidence way, we could say that they were deter- of the power of the Spirit, but their per- mined people who were able somehow sonal lives do not give evidence of the to achieve the things they wanted to holiness of the Spirit. It seems as if the achieve. People admire them for their power of Acts can exist independently courage and determination. But even they even when the holiness of the Epistles is have to learn the discipline of crucifying missing, though it is one and the same the flesh. This explains the strange phe- Spirit who is responsible for both.25 nomenon of leaders who are determined I can think of three things to say about and disciplined falling into sexual sin. this anomalous situation. First, the Bible Their determination got them to the top accepts (without condoning it) that it is of the ecclesiastical ladder. But when they possible for miracle workers who are not experienced temptation to sinful sexual holy to exist in the Christian community. gratification, they were not skilled in re- Samson is a classic example of this. sisting. The temptation became desire, 1 Corinthians 13:1-3 has people exercis-

25 Of course, Acts also does uphold holiness, as the story of Ananias and Sapphira makes clear. 236 grounding our reflections in scripture ing some “powerful” gifts while still not Those who live in this state may think that having love—the most important feature because it looks as if God is using them, of holiness. In Matthew 7:21-22 Jesus talks things are all right. This way they do not of people who did not do the will of God, have the motivation to turn from sin and who will say at the judgement: “Lord, subject themselves to the cleansing disci- Lord, did we not prophesy in your name, pline of the church. But that is a mis- and in your name drive out demons and perception! They may be spared from perform many miracles?” Jesus’ answer to judgement now, but a severe punishment such is, “I never knew you. Away from me, awaits them someday! When Scripture was you evildoers!” being written, God showed once for all Second, from the existence of people how he felt about what Peter calls lying to with this discrepancy between life and the Holy Spirit (Acts 5:3). Ananias and ministry, we can infer that while the holi- Sapphira were killed on the spot! This ness of some people may leave them ow- Spirit is holy, and it is a fearful thing to ing to sin, their gifts may not leave them violate his standards of holiness. immediately. Is this because the gifts have become so much a part of them that it Conclusion takes some time before the gifts leave Let me summarise the thrust of this them? Or are these sinful miracle workers study. As we think of the Holy Spirit and performing miracles through the power mission, the first thing that comes to mind of Satan, who looks forward with great is the power to do ministry that the Spirit relish to the day when this person will be gives. We are grateful that the church has exposed? These are questions that I find rediscovered this emphasis. Not only does difficult to answer. But this we can say the Spirit empower us for mission, but he without a doubt: one day in this world or also gives us gifts that we can use in mis- the next these people will be exposed for sion, and he remains with us, banishing who they really are. As Moses said, “… you loneliness, ministering to our personal may be sure that your sin will find you needs, and comforting us in times of cri- out” (Num. 32:23). Perhaps they will be sis. Because of the Spirit’s ministry, we can like Samson who “awoke from his sleep avoid the pitfalls of ministry, such as burn- and thought, ‘I’ll go out as before and out and bitterness. shake myself free.’ But he did not know But all the blessings of God’s equip- that the Lord had left him” (Judges 16:20). ping and empowering us for ministry He had been living in sin for some time could be negated if the other aspect of the before the power of God left him. Spirit’s work is neglected: he makes us Third, the Scriptures consider as holy. 1 Corinthians 13:1-3 gives us the deadly serious the situation of a discrep- boldness to affirm that while power is ancy between personal life and public important, purity is more important. The ministry. We have already seen how Jesus force of the power exhibited in ministry said these people will be punished (Matt. could blind us from seeing the importance 7:21-22). Those who have a public role in of purity, and this seems to be happening the life of the church will be judged more today. severely if they do not practice what they Therefore, there is an urgent need to preach. James says, “Not many of you re-emphasise the purity aspect of the should presume to be teachers, my broth- Spirit’s work. 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The ministry of the Spirit Fernando, A. (1995). The supremacy of Christ. (D. M. Paton, Ed.). Grand Rapids, MI: Wm. Wheaton, IL: Crossway Books. B. Eerdmans Publishing Co. ———. (1998). NIV application commentary: Appasamy, A. J. (1966). Sundar Singh: A biog- Acts. Grand Rapids, MI: Zondervan Publish- raphy. Madras, India: Christian Literature ing House. Society. ———. (2000). Being a Christian: What differ- Bosch, D. J. (1991). Transforming mission: ence does it make? In J. Woodbridge, Paradigm shifts in theology of mission . J. Akers, & J. Armstrong (Eds.), Good news! Maryknoll, NY: Orbis Books. Grand Rapids, MI: Zondervan Publishing Bruce, F. F. (1951). The Acts of the Apostles: House. The Greek text with introduction and com- Foster, R. (1989). Celebration of discipline (2nd mentary. London: The Tyndale Press. ed.). New York: Harper & Row. ———. (1990). The Acts of the Apostles: The Green, M. (1975). I believe in the Holy Spirit. Greek text with introduction and com- Grand Rapids, MI: Wm. B. Eerdmans Pub- rd mentary (3 ed.). Grand Rapids, MI: Wm. lishing Co. B. Eerdmans Publishing Co. Greenlee, J. H. (1994). What the New Testa- Carson, D. A. (1987). Showing the Spirit: A ment says about holiness. Salem, OH: theological exposition of 1 Corinthians 12- Schmul Publishing Co. 14. Grand Rapids, MI: Baker Book House. Haenchen, E. (1971). Acts of the Apostles: Clouse, R. G., Pierard, R. W., & Yamauchi, E. A commentary (R. McL. Wilson, Trans.). M. (1993). Two kingdoms: The church and Philadelphia, PA: Westminster Press. culture through the ages. Chicago: Moody Houston, J. (1989). The transforming friend- Press. ship: A guide to prayer. Oxford, England: Coleman, R. E. (1990). “Nothing to do but save Lion Publishing. souls”: John Wesley’s charge to his preach- ———. (1990). In search of happiness: A guide ers. Grand Rapids, MI: Francis Asbury Press to personal contentment. Oxford, England: of Zondervan Publishing House. Lion Publishing. Dayton, D. W. (1987). Theological roots of Jones, E. S. (1968). A song of ascents: A spiri- Pentecostalism. Metuchen, NJ: Scarecrow tual autobiography. Nashville, TN: Abing- Press. don Press. Deere, J. (1993). Surprised by the power of the Keener, C. (1996). Three crucial questions Spirit: Discovering how God speaks and about the Holy Spirit. Grand Rapids, MI: heals today. Grand Rapids, MI: Zondervan Baker Book House. Publishing House. ———. (1997). The Spirit in the Gospel and ———. (1996). Surprised by the voice of God: Acts: Divine purity and power. Peabody, How God speaks today through prophe- MA: Hendrickson Publishers. cies, dreams, and visions. Grand Rapids, MI: Zondervan Publishing House. Kinlaw, D. F. (1985). Preaching in the Spirit. Grand Rapids, MI: Francis Asbury Press of Dieter, M. E. (1987). Five views on sanctifica- Zondervan Publishing House. tion. Grand Rapids, MI: Zondervan Publish- ing House. 238 grounding our reflections in scripture

Lloyd-Jones, D. M. (1984). Joy unspeakable: Tozer, A. W. (1948). The pursuit of God. Har- Power and renewal in the Holy Spirit risburg, PA: Christian Publications. (C. Catherwood, Ed.). Wheaton, IL: Harold ———. (1985). Whatever happened to wor- Shaw Publishers. ship (G. B. Smith, Ed.). Harrisburg, PA: ———. (1992). Enjoying the presence of God Christian Publications. (C. Catherwood, Ed.). Ann Arbor, MI: Ser- Tozer, A. W. (Ed.). (1963). The Christian book vant Publications. of mystical verse. Harrisburg, PA: Christian Marshall, I. H. (1970). Luke: Historian and Publications. theologian. Grand Rapids, MI: Zondervan Turner, M. (1996). The Holy Spirit and spiri- Publishing House. tual gifts in the New Testament church and Morgan, J. (1972 reprint). A man of the Word: today. Peabody, MA: Hendrickson Publish- Life of G. Campbell Morgan. Grand Rap- ers. ids, MI: Baker Book House. Wesley, J. (1998 reprint). A plain account of Packer, J. I. (1990). A quest for godliness: The Christian perfection. In The works of John Puritan vision of the Christian life . Wesley (3rd ed.) (Vol. 11, pp. 366-446). Wheaton, IL: Crossway Books. Grand Rapids, MI: Baker Book House. Peterson, E. (1996). Take and read. Grand Willard, D. (1988). The Spirit of the disciplines: Rapids, MI: Wm. B. Eerdmans Publishing Understanding how God changes lives. Co. San Francisco: Harper & Row. Piper, J. (1986). Desiring God: Meditations of ———. (1998). The divine conspiracy: Redis- a Christian hedonist. Portland, OR: Mult- covering our hidden life in God. San Fran- nomah Press. cisco: HarperSanFrancisco. ———. (1995). The purifying power of living Wood, L. W. (1980). Pentecostal grace. Wil- by faith in future grace. Sisters, OR: Mult- more, KY: Francis Asbury Publishing Co. nomah Books. Wynkoop, M. B. (1972). A theology of love: The ———. (1997). A Godward life: Savoring the dynamic of Wesleyanism. Kansas City, MO: supremacy of God in all of life. Sisters, OR: Beacon Hill Press of Kansas City. Multnomah Publishers. Ajith Fernando has led ———. (1997). A hunger for God. Wheaton, Sri Lanka Youth for IL: Crossway Books. Christ since 1976. Con- Ryken, L. (1986). Worldly saints: The Puritans vinced of a call to theol- as they really were. Grand Rapids, MI: ogise from the grassroots, Zondervan Publishing House. he has always led a small Sargent, T. (1994). The sacred anointing: The division in YFC and pres- preaching of Dr. Martyn Lloyd Jones. ently leads the work with Wheaton, IL: Crossway Books. drug dependents. His Stronstad, R. (1994). The charismatic theol- YFC responsibilities include teaching and pas- ogy of St. Luke. Peabody, MA: Hendrickson toral care of staff. Ajith and his wife Nelun Publishers. are active in the leadership of a Methodist Sundar Singh, S. (1989). The Christian witness church, most of whose members are converts of Sadhu Sundar Singh: A collection of his from other religions. He has a Th.M. in New writings (T. Dayanandan Francis, Ed.). Testament from Fuller Theological Seminary. Madras, India: Christian Literature Society. His nine books have been in the area of either Toon, P. (1987). From mind to heart: Chris- Bible exposition, such as the NIV Application tian meditation today. Grand Rapids, MI: Commentary: Acts (Zondervan, 1998), or Baker Book House. mission theology, such as The Supremacy of Christ (Crossway, 1995). ———. (1991). Meditating as a Christian: Waiting upon God. London: Collins. 16

E HAVE SO FAR considered key features that should The Wimpact missionary thinking today by looking at the work of the three Persons of the Trinity. Now we will consider some church: important things that Paul has to say about the church, which could be described as the mirror of the Trinity. But first it the mirror would be good to summarise the main points of the previous three studies, which give us a trinitarian basis for mis- of the sion. Trinity The Trinitarian Basis of Mission God We saw that God is the source, the originator, and the Ajith end of mission. As such, it was he who conceived the gospel, Fernando who called people to himself for salvation and for mission. The gospel is an expression of his nature as being both loving and holy. This gospel shows how he saves us from eternal damnation and grants us eternal salvation, which is the greatest of his many blessings to humankind. The fact that he regards unholiness with so much seriousness implies that now we must live holy lives of obedience to him. God is creator and sustainer of the world and sovereign Lord of history and, through the processes of history, he is working to fulfil his purposes for his creation. Therefore, we are also to think of the world as our arena of responsibility and are to go into the structures of the world in order to impact them with God’s values. In this way, we become agents of seeing God’s will done on earth. However, knowing the limitations of what can be achieved on earth, we await the end of time, when God will wrap up history according to his good purposes.

239 240 grounding our reflections in scripture

Jesus The Church Has Jesus is the message and the model of a Trinitarian Experience mission. As the message, he is the way to In the New Testament, there is a close salvation, which he won for us through relationship between the nature of the his life and work. He is also the truth, by church and the Trinity. This is clear in which we mean that as God he personi- some of the expressions of how the church fies absolute truth. We can know this truth, functions. Paul says, “There are different because through his incarnation Jesus has kinds of gifts, but the same Spirit. There made it known to us. Jesus is also the life, are different kinds of service, but the same giving to us the only life that can be de- Lord. There are different kinds of work- scribed as life to the full. ing, but the same God works all of them As the model of mission, Jesus presents in all men” (1 Cor. 12:4-6). All three Per- us with a model of gentle lowliness and sons of the Trinity are presented here as servanthood and of suffering and depri- being involved in the operation of the gifts. vation. But if we are to adopt such a sacri- It is almost implied here that our rich di- ficial model successfully, we must first versity amidst unity expresses the unity in know the strength that comes from the diversity of the Trinity. Paul’s popular fact that all authority in heaven and on benediction shows how the distinctive earth has been given to Jesus and that this ministries of the three Persons of the Trin- sovereign Lord is the one who commis- ity are experienced. “May the grace of the sions us to mission. Lord Jesus Christ, and the love of God, The Holy Spirit and the fellowship of the Holy Spirit be with you all” (2 Cor. 13:14). This trinitarian The Holy Spirit is the one who gives experience of the church is also described us the power that enables us to carry out in Ephesians 2:18, “For through him our mission. We are grateful that the [Christ] we both have access to the Father church has rediscovered this emphasis. by one Spirit.” Not only does the Spirit empower us for Paul also teaches that the unity Chris- mission, but he also gives us gifts that we tians share has to do with the common tie can use in mission, and he remains with we have with the three Persons of the Trin- us, banishing our loneliness and minister- ity. He says, “There is one body and one ing to our personal needs. Through the Spirit—just as you were called to one hope Spirit’s ministry, we can avoid the pitfalls when you were called—one Lord, one of ministry, such as burnout and bitter- faith, one baptism; one God and Father ness. of all, who is over all and through all and But all the blessings of God’s equip- in all” (Eph. 4:4-6). ping and empowering for ministry could be negated if the other aspect of the The Church and Spirit’s work is neglected: he makes us the Trinity in John 17 holy. 1 Corinthians 13 gives us the boldness to affirm that while the power and Jesus in his high priestly prayer goes gifts of the Spirit are important for our life even deeper in expounding the relation- and ministry, the purity that the Spirit gives ship between Christian unity and the Trin- is even more important. ity than the Pauline texts we just looked at. One of Jesus’ key themes in John 17 is the unity of the church. The clause “that they may be one” (vv. 11, 21, 22, 23) ap- the church: the mirror of the trinity 241 pears four times in this prayer. Several be separated from our unity with each times in this chapter, Jesus also makes a other. connection between the nature of the The fourth truth to emerge from this church and the nature of the Trinity, even passage is that part of Christ’s glory that describing the church as a mirror of the we are given is our unity, which is, of Trinity. course, similar to the unity of the Trinity. Five important affirmations about unity “I have given them the glory that you gave are made in this passage. The first of these me, that they may be one as we are one” comes from verses 11b-12a, where Jesus (v. 22). While the exact meaning of this says, “Holy Father, protect them by the verse is disputed, we can say that glory in power of your name—the name you gave such contexts refers to “the manifestation me—so that they may be one as we are of God’s character or person in a revela- one. While I was with them, I protected tory context” (Carson, 1991, p. 569). This them and kept them safe by that name you verse says that Jesus not only manifested gave me.” Here Jesus is saying that our the greatness of God’s glory to us, but also unity ensures our protection. The protec- gave (didömi) it to us. A key aspect of this tion and preservation of the church would glory that we have been given is the one- be an important concern in the mind of ness of the Godhead. So if we receive this Christ as he prepares to leave his disciples. glory, then we should be one. The next Verse 11 tells us that this protection takes verse increases the impact of what Jesus place through the power of God’s name. has already said by repeating the truth of Then he describes what this protection how the unity of the Trinity is related to involves: “that they may be one as we are our unity with Christ, and it adds force to one.” So one of the ways in which the the description of the unity by referring church is going to be preserved is by its to it as “complete.” “I in them and you in unity. me. May they be brought to complete Second, in this passage Jesus says that unity” (v. 23). So when we think of the this unity reflects or mirrors the unity be- glory of God, let us also think of how it is tween Jesus and God. Three times in this expressed when there is complete unity prayer Jesus mentions that our unity with in the church. each other is like the unity between Christ Before we go to the fifth truth from this and the Father (vv. 11, 21, 22). passage, we will point out some things The third great truth that this passage about the importance of the unity pro- proclaims is that our unity with God is an claimed here. It is clear from this passage essential part of our tie with God. Verse that the unity of the church is a basic fea- 21 says, “… that all of them may be one, ture of Christianity. Not only does Chris- Father, just as you are in me and I am in tian unity reflect the unity of the Trinity, you. May they also be in us so that the but it also is part of our essential tie with world may believe that you have sent me.” God. So if we do not relate properly with Note the sequence, “… that all of them other Christians, we do not relate prop- may be one … may they also be in us.” erly with God. There is a connection between our unity The Evangelical Movement rediscov- with each other and our unity with God. ered the glorious truth that God is con- Verse 23 implies this too: “I in them and cerned for us and relates to us as you in me. May they be brought to com- individuals. This brought great joy to us plete unity.” Our unity with God cannot and obviously became a key aspect of our 242 grounding our reflections in scripture thinking about Christianity. Naturally, if we world may believe that you have sent me” rediscover such an amazing truth afresh, (v. 21). In some way this tie shows the it would become our hallmark. But there reality of the gospel. In verse 23, Jesus is another important parallel truth in the again says that the unity of the church Bible. While we relate to God personally, demonstrates that God sent Jesus. But it we also relate to him corporately. Salva- adds the claim that unity also demon- tion is individual, but it is not individual- strates that God loves the church. “I in istic. Our being one with the rest of the them and you in me. May they be brought church is connected to our relationship to complete unity to let the world know with God. So this passage teaches us that that you sent me and have loved them there is a three-fold unity in Christianity: even as you have loved me” (v. 23). When • God with Christ we love each other, we show the world • Christ with us that God loves us. • Christians with each other John 13:34-35 gives a similar message: These then are foundational features “A new command I give you: Love one of our being Christians: just as there is another. As I have loved you, so you must unity in the Godhead and unity between love one another. By this all men will know us and God, there must be unity among that you are my disciples, if you love one Christians. We can go so far as to say that another.” I will not delve into how exactly our unity with each other is part of our this works. But let me say that the disunity essential unity with God and part of our of the church often crops up in my con- essential identity as Christians. This is why versations with non-Christians. Once they John says, “If anyone says, ‘I love God,’ feel the ice is broken and they can ask yet hates his brother, he is a liar. For any- frank questions, they bring up this fact one who does not love his brother, whom about the many divisions in the church. he has seen, cannot love God, whom he Their reasoning seems to be something has not seen. And he has given us this like this: “How can this gospel be so great command: Whoever loves God must also if it can’t unite even the Christians?” love his brother” (1 John 4:20-21). While I believe that many Christians in the we sometimes think that we can separate West, where there is a high emphasis on our relationship with God from our rela- competition and individualism, cannot tionship with fellow Christians, the Bible understand why Christian disunity is such does not give us a warrant to do that. a scandal. Competition is something that The fifth affirmation coming from John has an almost religious significance to 17 is that unity is a means of evangelistic some in the West. But in Sri Lanka, com- effectiveness. Jesus has said in verse 18, munities still have a strong emphasis on “As you sent me into the world, I have sent solidarity. This bonding is an almost reli- them into the world.” Twice Jesus says that gious aspect of this culture. Therefore, an important aspect of this missionary role unbelievers find it difficult to see how of the Christians is for them to demon- competition can exist among Christians in strate the gospel through the unity of the the society. church. In verse 21, he says that their unity There has been a remarkable turning with God and with each other demon- to Christ among the tribal peoples of In- strates the fact that God has sent Jesus to dia in recent years through the ministries the world. “… that all of them may be one, of missionaries who have gone to them, Father, just as you are in me and I am in primarily from South India. But there was you. May they also be in us so that the one sad instance of missionaries who went the church: the mirror of the trinity 243 to a certain tribal people but were asked sentative of the rest. Paul says, “Just as each by the tribal leaders to leave after a pe- of us has one body with many members, riod of time. The leaders said that the and these members do not all have the community had been united for many cen- same function, so in Christ we who are turies. The Christians, however, were a di- many form one body, and each member vided community. So the leaders asked the belongs to all the others.” The second ref- Christians to leave because they did not erence I found is 1 Corinthians 10:16-17: want to see their people divided as the “Is not the cup of thanksgiving for which Christians were. we give thanks a participation in the blood of Christ? And is not the bread that we Paul’s Theology of Unity break a participation in the body of Christ? We now turn to Paul’s exposition of Because there is one loaf, we, who are Christian community. It would help to many, are one body, for we all partake of remind the reader that my study of Paul’s the one loaf.” Epistles focussed on the frequency of oc- Paul talks about the unity we have in currence of certain themes. We considered diversity (3/5; Rom. 12:4-5; 1 Cor. 12:12- themes that appeared often as being sig- 13, 27), the fact that we belong to each nificant features of Paul’s teachings to the other (3/7; Rom. 12:4-5; Eph. 2:19-20; 4:4- early church. Our aim has been to see 6). Five times he presents spiritual gifts as whether the church today is emphasising an illustration of body theology (5/19; the things that Paul emphasised and to Rom. 12:6-8; 1 Cor. 12:4-6, 7-11, 28-30; suggest remedial action in terms of em- Eph. 4:7-13). He says that the working of phases that should be found in our teach- individual ministries and gifts illustrates ing of Christians today. body theology (4/13; 1 Cor. 3:5-9, 10-11; Clearly the church and how it functions Gal. 2:7-10; Eph. 4:6) and that all the gifts is a very important theme in Paul. I want are of equal importance in the body to highlight three features in Paul’s teach- (2/12; 1 Cor. 12:14-20, 21-25). In our study ings about the church: first, his theology on the Holy Spirit, we stated that, in the of Christian unity; second, his exposition passages about gifts in the Epistles, the of how Christ breaks down barriers be- emphasis is not on the gifts per se but on tween humans; and third, his teaching on the unity in diversity that is expressed how Christians need each other. through the gifts. In 1 Corinthians 14, Paul was trying to remedy the disorder result- Body of Christ theology ing from the improper use of gifts within and other metaphors the body. Paul presents an impressive array of There are several other metaphors, theological points to show how Christians apart from the body metaphor, that de- are united to each other. The most promi- scribe the nature of the church.1 Here is a nent of these is what we might call his listing: body theology. I found 20 foundational • 13/21 – Household/building/family statements covering 34 verses (20/34) of God (1 Cor. 3:9, 10-11; 2 Cor. 6:18; Gal. which present the church as the body of 4:4-7; 6:10; Eph. 2:19-22; 3:14-15; 4:6, Christ or a similar concept. Romans 12:4- etc.). 5 is the first one I found, and it is repre- • 3/5 – Temple of God (1 Cor. 3:16- 17; 2 Cor. 6:16; Eph. 2:21-22).

1 For a complete listing, see Minear (1960). 244 grounding our reflections in scripture

• 1/4 – God’s nation (Eph. 2:19-22). rience of the Trinity. Paul’s appeal to unity • 3/9 – The new humanity (Rom. in Philippians uses, among other argu- 5:17-21; 1 Cor. 15:21-22; Eph. 2:15-16). ments, their common experience of God. • 2/5 – The bride of Christ (2 Cor. Philippians 2:1-2 says, “If you have any 11:1-2; Eph. 5:25-27). encouragement from being united with • 6/25 – The new Israel or children Christ, if any comfort from his love, if any of Abraham (Rom. 9:8, 23-26; 11:17-21; fellowship with the Spirit, if any tender- Gal. 3:7-9, 26-29; 4:24-31). ness and compassion, then make my joy complete by being like-minded, having the Other theological bases for unity same love, being one in spirit and pur- There are other ways in which Paul af- pose.” firms our unity in Christ. The “in Christ” Paul also highlights the spiritual unity motif is very common in Paul, and that is that Christians enjoy across the miles important in understanding Paul’s concep- (4/5). In 1 Corinthians 5:3-4 he says, “Even tion of the nature of the church. I counted though I am not physically present, I am about 150 occurrences of expressions like with you in spirit. And I have already “in Christ,” “in Jesus,” and “in the Lord.” passed judgement on the one who did Many of these describe our personal ex- this, just as if I were present. When you perience of Christ. For example, Paul of- are assembled in the name of our Lord ten uses expressions such as “faith in Jesus and I am with you in spirit, and the Christ” and “saved in Christ.” But some of power of our Lord Jesus is present….” these “in Christ” expressions clearly have to do with the unity we have as a Chris- Practical implications tian community (e.g., “my brother in A strong theology of the church is the Christ”). Sometimes it is difficult to sense basis from which our body life operates. whether a community connotation is in- When we realise that we have so much in cluded, but I was able to count about 65 common, such important things to unite occurrences of this community related use us, those aggravating things that divide us of the “in Christ” phrases. Paul viewed all pale into insignificance. Indeed, things Christians everywhere to be joined to each that break the harmony of the church will other because of their union with Christ. upset us. But because of our strong body Five times covering eight verses he talks theology, we will do all we can to bring of unity in the truth. An example is back unity. We have the determination to Ephesians 4:13, “… until we all reach unity persevere without giving up until unity is in the faith and in the knowledge of the restored. Son of God and become mature, attain- Ephesians 4 is a good example of this. ing to the whole measure of the fullness A strong theological base for unity is pre- of Christ.” Paul often emphasises the fact sented here. In chapter 2, Paul had already that all Christians have a common experi- appealed to the fact that Christ has bro- ence of Christ or of God or of the faith ken the dividing wall of hostility between (11/21). The trinitarian verse Ephesians Jews and Gentiles, creating one new per- 2:18 says, “For through him [Christ] we son in place of two. Ephesians 4 is an ex- both have access to the Father by one tended description of the unity of the Spirit.” In this verse, “both” refers to Jew- church. Paul begins the chapter by stating ish and Gentile Christians, implying that that he is going to show us how to live a despite big cultural and racial differences, life that is worthy of our call. He says, “As we are one because of our common expe- a prisoner for the Lord, then, I urge you the church: the mirror of the trinity 245 to live a life worthy of the calling you have This action is for situations when others received” (v. 1). What follows is a descrip- have problems with us. tion of how to live a life worthy of our The early church illustrates the urgency calling. The main verb is in verse 1 and is of peacemaking well. In Acts 6, when there about living this life worthy of the call. is murmuring among the Grecians, there Verses 2 and 3 have participles that illus- is an immediate meeting of the church, trate how to live such a life. and a new structure is developed with In verse 2, Paul describes how our atti- leaders appointed to help meet the needs tude to others in the body will help foster of the poor. In Acts 15, when a divisive unity. “Be completely humble and gentle; teaching comes to Antioch from Jerusa- be patient, bearing with one another in lem, Paul and Barnabas immediately make love.” To be united, we must have Chris- the long trip to Jerusalem to confront the tian character (humility and gentleness), issue. The result is a conference where a and we must be willing to put up with the peacemaking theological statement was weaknesses of people (being “patient bear- produced. It contains those wonderful ing with one another in love”). The word words, “… it seemed good to us, having translated “patient” is makrothumia, become of one mind…. For it seemed which the older translations rendered as good to the Holy Spirit and to us …” (Acts “longsuffering.” When there are things we 15:25, 28, NAS). The urgency to solve the don’t like in our church or group, we don’t problem had resulted in a groundbreaking leave the group. We suffer long, bearing statement that not only avoided a split in with these weaknesses in love. So the first the church, but also took the church for- way we live a life worthy of our call is ward to a great step of theological clarifi- through exhibiting Christian character in cation. community relationships. Paul vehemently attacks disunity in his The second way is described in verse Epistles. There are 54 appeals to unity and 3, which also begins with a participle (see direct confrontations of disunity covering NRSV, NAS, etc.). Here Paul describes the 108 verses. There are 24 instances (cover- urgency of striving for unity: “… making ing 49 verses) of practical keys to dealing every effort to maintain the unity of the with disputable issues. That is a sizeable Spirit in the bond of peace.” This is a portion of the Epistles. Clearly, striving for strong statement. The word spoudazö unity is a priority in church life. To be com- means to do one’s best, to spare no ef- mitted to Christ and to holiness includes fort, to work hard. Markus Barth (1974, a commitment to the unity of the body of p. 428), who translates this word as “take Christ. pains,” says, “It is hardly possible to ren- Yet this is hard work that is very pain- der exactly the urgency contained in the ful and stressful. In my 23 years of lead- underlying Greek verb. Not only haste and ing Youth for Christ in Sri Lanka, I believe passion, but full effort of the whole man this has been the most absorbing and is meant, involving his will, sentiment, toughest challenge I have faced. It is so reason, physical strength, and total atti- stressful and so painful that I am often tude.” An application of this idea is Christ’s tempted to ignore the problem or post- words about leaving our offering in front pone the confrontation of it. Yet when I of the altar and getting reconciled with a have done that, the movement has always brother who has something against us suffered. I believe that the biggest incen- before making the offering (Matt. 5:23-24). tive to me to pursue unity has been the 246 grounding our reflections in scripture theology of unity found in the Bible. If I been made one by virtue of our unity with take the Bible seriously, I must grapple for Christ. Our unity is a theological and ac- unity. Yet the Bible tells us that we have tual fact. This is why Paul says that we are so much in common by virtue of our union to “maintain” this unity, not create it. Sec- with Christ that we can grapple for unity ond, we note Paul’s vigorous description with much hope. We don’t have to create of the theological ground for unity in a non-existent unity; we have to “main- verses 4-6: “There is one body and one tain” what is there by divine appointment Spirit—just as you were called to one hope and action (Eph. 4:3) but which may have when you were called—one Lord, one been temporarily clouded through human faith, one baptism; one God and Father sin and weakness. We leaders have a huge of all, who is over all and through all and role to play here in facilitating activities in all.” Our oneness is an established fact, that restore unity.2 As we see the way and our job is to express what already people are hopping from church to church exists. Third, verses 7-13 tell us that the and the way churches are splitting today, operation of gifts given to each individual we sense that this teaching of Scripture is in the church also helps foster unity. After being neglected and violated on a large his description about how the gifts oper- scale. This has become a serious scandal ate in the church (vv. 7-12), Paul says, “un- as far as the gospel is concerned. til we all reach unity in the faith and in Why is this happening? I think many the knowledge of the Son of God and be- growing churches are so practically ori- come mature, attaining to the whole mea- ented in their teaching and programme sure of the fullness of Christ” (v. 13). The that they have not imbibed the biblical end results are unity and maturity. theology of community. If they had, they What if these theological truths were would realise that disunity is really seri- burned into our hearts? When confronted ous business. Of course, theology is by a problem and tempted to give up, our scorned today, so that people don’t think theology would challenge this tendency it is such an important feature in deter- to lose hope about a resolution. Our the- mining behaviour. If we are to produce ology would tell us that the problem is biblical Christians, we have a lot of repair minute in comparison to the strength of work to do in this post-modern genera- what unites us. This theology will also give tion, which is a generation that downplays us the courage to persevere till a solution the importance of things like theology. We is found. In the darkest night, when we have to teach theology from the Word at- are hurt and tired and everything in us tractively and demonstrate how it is our says, “Just drop it!” our theology will tell standard not only for faith but also for us, “What unites us is bigger than what practice—for day-to-day life. divides.” And we have the courage to per- Paul’s appeal, “… making every effort severe till there is a resolution. Perhaps, to maintain the unity of the Spirit in the like Paul, we will be hurt and express our bond of peace” (Eph. 4:3), is steeped in a pain, as Paul did in his Epistles. But we rich theology of community. First, we note will be agents of peace in the church. his expression “the unity of the Spirit.” The Now this teaching about unity should Spirit is the one who joins us together. not be confined to internal relationships And because he lives with us, we have within local churches only. Our body the-

2 For a helpful guide to peacemaking in the church, see Sande (1997). Sande is an attorney who heads Peacemaker Ministries, a ministry devoted to conflict resolution. the church: the mirror of the trinity 247 ology tells us that all local Christian groups the body of Christ by expanding in a way should relate to each other in unity, be- that hurts another member of the body. I cause they all belong to the same body of have observed some groups that adopt an Christ. This theology of unity would cause “us” versus “them” mentality that causes us not to hurt other Christians in our quest them to compete against other Christian for success and growth. How amazing it groups whom they regard as rivals. I have is that Christians are not afraid or ashamed seen that often this divisive spirit ulti- to try to persuade people to leave one mately affects the internal life of the group church or group and join another, even too. Factions form within the group, and though they know that such a move will often one of these factions ends up leav- really hurt the group being left. How amazing the group. These groups do not have ing that people will have discussions and an adequate body theology to sustain make plans without mentioning anything them when conflicts hit them. to the other group. I was so heartened to hear that in a I think this type of behaviour is related pastors fellowship in one of our cities in to the ethics of a market-oriented society Sri Lanka, there is an agreement that when that is sweeping the world today. In such a member of one church goes to another, a system, many people have no qualms the pastors of the two churches will talk about hurting a competitor in their march about the move and come to some agree- towards success. In the kingdom of ment. I pray that they will persevere along heaven, we are not competitors. We all this straight and narrow path, without belong to the same body, and therefore getting distracted by the lure of quick suc- we should not hurt others. Rather, we cess. should be hurt when other Christians and groups hurt. Speaking at the North Ameri- Christ Breaks Human Barriers 3 can Urbana Student Missionary Confer- A key feature of a biblical theology of ence, Dr. Sam Kamaleson (1971, pp. the church is the truth that the gospel 158-159) complained that we “reduce” the breaks human barriers, unifying believers church by calling her “an international into one people in Christ. Jesus showed institution.” He said, “She is not an orga- how this is an essential feature of the gos- nization but a supernatural organism: She pel in his discourse on the Good Shep- feels, she throbs with vitality. In other herd. After stating that he will give his life words, when the church in the United for the sheep (John 10:11-15), he says, “I States is pinched, the church in India must have other sheep that are not of this sheep say, ‘Ah, that hurts!’” pen. I must bring them also. They too will If we hurt another group in our march listen to my voice, and there shall be one towards success, our little personal king- flock and one shepherd” (v. 16). The Jews dom may expand a bit (perhaps it is like who heard him would have understood people becoming overweight with growth what he meant by this statement. He was in the wrong places), but the kingdom of saying that his death would result in a new God will not ultimately grow. Eternity will flock where the Jew-Gentile barrier would show us that such work will be burnt up be broken. And one new people would at the judgement. The church needs to be raised up who would be under one rediscover the horror of sinning against shepherd, Jesus Christ.

3 For a fuller description of this theme, see chap. 13, “The New Humanity,” in Fernando (1995). 248 grounding our reflections in scripture

This theme appears prominently in richer than you are”? Earlier differences Paul too. 12 times covering 31 verses Paul are insignificant. We are all hell-bent sin- expounds the truth that the gospel breaks ners with no hope, who have now been human barriers. This includes 10/25 basic given the wonderful grace of eternal life. statements of this truth and 2/6 statements Those who feel inferior or superior to oth- where Paul describes his call to be a her- ers because of earthly distinctions have not ald of this great message of the new hu- understood the horror of sins or the mar- manity where barriers are broken. Let’s vels of grace. look at two of these passages. This same theme is repeated in Ephe- The first passage is 2 Corinthians 5:14- sians 2. After talking about how grace saves 17. Verses 14 and 15 describe the work of us (2:1-10), Paul goes on, through a vivid, Christ: “For Christ’s love compels us, be- rich, and sustained statement, to mention cause we are convinced that one died for how the cross broke the Jew-Gentile bar- all, and therefore all died. And he died rier. He first describes our miserable pre- for all, that those who live should no Christian state (vv. 11-12). Then he says, longer live for themselves but for him who “But now in Christ Jesus you who once died for them and was raised again.” Then were far away have been brought near Paul goes on to describe the consequences through the blood of Christ” (v. 13). Next of this work of Christ. “So from now on he proceeds to present the work of Jesus we regard no one from a worldly point of on the cross as the work of peacemaking view. Though we once regarded Christ in (vv. 14-18). This is such a rich passage I this way, we do so no longer” (v. 16). This will simply quote it in full: “For he him- verse begins with the word höste, mean- self is our peace, who has made the two ing “so” or “therefore.” There is a clear one and has destroyed the barrier, the di- connection, then, between the work of viding wall of hostility, by abolishing in his Christ and the renunciation of the prac- flesh the law with its commandments and tice of regarding people from a worldly regulations. His purpose was to create in point of view (literally, “according to the himself one new man out of the two, thus flesh,” kata sarka). What the world con- making peace, and in this one body to siders important about people is not what reconcile both of them to God through Paul considers important. Race, class, the cross, by which he put to death their caste, and education are all insignificant hostility. He came and preached peace to in the light of the amazing thing that God you who were far away and peace to those has done, the light of which is so strong who were near. For through him we both that other human factors pale into insig- have access to the Father by one Spirit.” nificance. Now we look at people from the In light of this strong emphasis on the perspective of verse 17: “Therefore, if any- breaking of human differences through one is in Christ, he is a new creation; the the cross, we should be very careful about old has gone, the new has come!” The overemphasising the homogenous unit blessing of this new life is so great that principle that is very popular in Evangeli- earlier differences are so small in compari- cal missiological circles today. The church son. is characterised by the unifying of differ- I like to describe this situation as the ent peoples and not by the segregation of difference between two people, one of peoples according to their own kind. In- whom had 10 cents and the other had 20 deed, with cultural contextualisation, it is cents. Now both are given a million dol- necessary to gear our evangelism bearing lars. Can the second tell the first, “I am cultural distinctives in mind. But that truth the church: the mirror of the trinity 249 must be balanced by the other truth that long-term evangelistic loss. Christians Christ joins different groups of people into would get the reputation of perpetuating a united community. This is not easy in unjust class structures. There have been practice. But we must patiently grapple several instances of so-called “low caste” to find a biblical balance without going Hindus or “untouchables” or Dalits, as headlong into unprincipled church growth. they prefer to call themselves, turning to For example, it is inevitable that wor- Buddhism or Islam, when they wanted to ship services have to be separated accord- reject the Hinduism that bred the terrible ing to language when people speaking two caste system of which they are victims. The different languages worship in the same most famous of these instances was un- church building. But there must be times der Dr. B. R. Ambedkar (1891-1956), the when the two groups could get together principal framer of the Indian Constitu- in order to affirm their oneness in Christ, tion, who led a mass movement of his fel- despite the cultural diversity. One such low “untouchables” to Buddhism (see way to do this is to have an occasional bi- Bechert, 1984, pp. 277-278). The Hindus lingual service. Having been involved in rejected Christianity because they felt organising such, I must say that this is an Christianity perpetuated the caste system. extremely difficult thing to do. If we slav- They would cite instances of churches that ishly have everything in both languages, were constituted (unofficially, of course) the service could drag on and be extremely along caste lines. boring. Often the dominant group has a How important this message is in a service which is reasonably comfortable world torn by national, racial, ethnic, and for them but which in the meantime infu- social strife. We can affirm that in Christ riates those in the other group, thus in- we are one, and through the church we creasing the alienation. Immense creativity can present a model of integration and and hard work are needed to have a mean- harmony. This becomes a point of hope ingful service. And even after all the cre- in a gloomy situation of mistrust and strife. ativity and hard work, it will probably be It could show that people of different races not be as “exciting” or “entertaining” as could indeed live together without sepa- the usual service. Most people, therefore, rating nations according to ethnic divides. just choose to not have any combined This is my great hope for the church in events, as it is simply too difficult to do. my nation of Sri Lanka that is torn by eth- But our theology of the body should drive nic strife. I hope that by looking at Sinhala us to strive to do such things, in order to and Tamil Christians living in harmony affirm our unity in this fragmented society. with each other, our fellow citizens would Anyway, this is a basic Christian prin- develop hope to believe that it is indeed ciple. We work at differences in order to possible for people of the two races to live affirm our unity in Christ in practice. This together in harmony and trust. is how two diverse people can forge a But if the church is to do this, it must happy marriage despite their differences. first proclaim this message. I believe this It calls for hard work at unity. Unfortu- is one of the most urgent messages to pro- nately, these days, people seem to be will- claim in a world that is destroying itself ing to work hard for growth but not for through social strife. But in keeping with unity. our marketing orientation, we are so com- While overemphasis of the homog- mitted to giving people what they want to enous unit principle may produce short- hear that we could be neglecting to tell term evangelistic gain, it may result in them some of the things that God wants 250 grounding our reflections in scripture them to hear. We can focus so much on be comfortable with the idea of being rac- felt needs that we ignore real and urgent ist and Christian at the same time, though needs, which remain unacknowledged by these are two mutually exclusive ideas. people, such as the need to repent of They should know that when they come prejudice. The result is that Christians do to Christ they turn from, among other not think of unity as a basic feature of things, fornication, greed, idols, and rac- Christianity. They still have the class, caste, ism. Let the message that Christ breaks and race prejudices of the society around human barriers, then, come to the fore- them. This accounts for the terrible his- front of Christian proclamation. tory of prejudice among supposedly conservative Christians. We have a lot of work Christians Need Each Other to do here because of the sad history of The idea that Christians are very much Christians. Sometimes rulers used the a part of a community and not individu- Bible to justify their belief in the superi- als operating independently of others is ority of one race over another. Some sug- another of the very forcefully presented gested that they belonged to the people teachings in the Epistles of Paul. This is who have entered a new Promised Land. the implication in all the passages on body By doing so, they justified their crushing theology that we mentioned before. It is of the original dwellers in this land to sub- implied in most of the other metaphors mission. used for the church by Paul, such as house- This theme, then, must come into the hold, building, or family of God. The pas- forefront of the preaching of the church. sages discussed above that present the Paul made a radical statement in his evan- theological base for unity also imply this. gelistic preaching in Athens when he said, But there are many other factors that push “From one man he made every nation of us to this idea that we are not indepen- men” (Acts 17:26). On this, F. F. Bruce dent of others. Let me list some of these, (1990, p. 382) comments, “The Athenians giving the number of references and the prided themselves on being autochthones, number of verses covered, followed by one sprung from the soil of their native representative reference. Attica…. The Greeks in general considered • 8/15 – We have a common destiny themselves superior to non-Greeks, whom and inheritance: “This mystery is that they called barbarians. Against such claims through the gospel the Gentiles are heirs to racial superiority, Paul asserts the unity together with Israel, members together of of all mankind, a unity derived ex enos, one body, and sharers together in the i.e., from Adam.” By making this state- promise in Christ Jesus” (Eph. 3:6). ment, Paul risked losing his audience. But • 26/55 – Love in the community: “Be it was a truth so basic to Christianity that devoted to one another in brotherly love” he needed to proclaim it. In today’s con- (Rom. 12:10). text, when we challenge people to repent • 25/34 – Generosity, helping each and come to Christ, we may need to chal- other: “Share with God’s people who are lenge them to repent of the sins of racism in need” (Rom. 12:13). and prejudice. People should know that • 15/21 – Accepting/bearing with/ when they become Christians, they cease helping those who are weak or different: to be racists. “Accept one another, then, just as Christ If we hold back things like this, we will accepted you, in order to bring praise to pay a heavy price in the end. People would God” (Rom. 15:7). the church: the mirror of the trinity 251

• 3/7 – Seeking to please others eats and drinks judgement on himself. rather than ourselves: “Each of you should That is why many among you are weak and look not only to your own interests, but sick, and a number of you have fallen also to the interests of others” (Phil. 2:4). asleep. But if we judged ourselves, we • 3/6 – Believing each other: “Love al- would not come under judgement. When ways trusts” (1 Cor. 13:7). we are judged by the Lord, we are being • 5/7 – Sharing joy: “Rejoice with disciplined so that we will not be con- those who rejoice” (Rom. 12:15). demned with the world” (1 Cor. 11:29-32). • 10/10 – Hospitality: “Share with • 7/8 – Fellowship of suffering among God’s people who are in need. Practice Christians: “So do not be ashamed to tes- hospitality” (Rom. 12:13). tify about our Lord, or ashamed of me his • 15/25 – No pride or superiority, prisoner. But join with me in suffering for rather humility and appreciating others: the gospel, by the power of God” (2 Tim. “Honour one another above yourselves” 1:8). (Rom. 12:10). • 11/18 – Suffering out of concern • 5/3 – Sensitivity to etiquette and to when Christians have problems: “Besides others and their feelings: “Do not rebuke everything else, I face daily the pressure an older man harshly, but exhort him as if of my concern for all the churches. Who he were your father. Treat younger men is weak, and I do not feel weak? Who is as brothers” (1 Tim. 5:1). led into sin, and I do not inwardly burn?” • 1/1 – Accountability: “In the Lord, (2 Cor. 11:28-29). however, woman is not independent of • 13/14 – Sharing in comfort and suf- man, nor is man independent of woman” fering: “If one part suffers, every part suf- (1 Cor. 11:11). fers with it” (1 Cor. 12:26). • 9/12 – Mutual edification: “I long • 4/7 – Enjoying fellowship: “Recall- to see you so that I may impart to you some ing your tears, I long to see you, so that I spiritual gift to make you strong—that is, may be filled with joy” (2 Tim. 1:4). that you and I may be mutually encour- • 10/16 – Refreshment through fel- aged by each other’s faith” (Rom. 1:11-12). lowship: “… so that by God’s will I may • 21/37 – Intolerance for unholiness: come to you with joy and together with “Do not let any unwholesome talk come you be refreshed” (Rom. 15:32). out of your mouths, but only what is help- • 26/37 – Joy and pride over others ful for building others up according to and their actions: “Therefore, my broth- their needs, that it may benefit those who ers, you whom I love and long for, my joy listen” (Eph. 4:29). and crown, that is how you should stand • 4/5 – Intolerance for dishonesty and firm in the Lord, dear friends!” (Phil. 4:1). untruthfulness: “Therefore each of you • 16/36 – Paul prays for his readers: must put off falsehood and speak truth- “I thank God, whom I serve, as my fore- fully to his neighbour, for we are all mem- fathers did, with a clear conscience, as bers of one body” (Eph. 4:25). night and day I constantly remember you • 14/26 – Church discipline: “Hand in my prayers” (2 Tim. 1:3). this man over to Satan, so that the sinful • 8/13 – Paul requests prayer for him- nature may be destroyed and his spirit self: “Pray also for me, that whenever I saved on the day of the Lord” (1 Cor. 5:5). open my mouth, words may be given me • 3/6 – Judgement for impurity in the so that I will fearlessly make known the church: “For anyone who eats and drinks mystery of the gospel, for which I am an without recognising the body of the Lord ambassador in chains. Pray that I may de- 252 grounding our reflections in scripture clare it fearlessly, as I should” (Eph. 6:19- we may have gone to the other extreme 20). and neglected the fact that the context in • 37/110 – On community worship: which this salvation occurs is the church. “Let the word of Christ dwell in you richly Charles Van Engen argues that the in- as you teach and admonish one another dividualism of the church is an example with all wisdom, and as you sing psalms, of the church taking on the features of hymns, and spiritual songs with gratitude modernism. He gives an extended quota- in your hearts to God” (Col. 3:16). tion from a description of American soci- What a huge list this is! It includes 25 ety by Norman Kraus (1993, pp. 31-32; topics. To this we could add the so-called cited in Van Engen, 1996, p. 211): sun compounds which Paul is fond of us- “In American society today, the unques- ing. This name is given when the Greek tioned assumption is that the individual prefix sun, which means “co-” or “fellow,” takes precedence over the group. Freedom is added to a word. Scholars tell us that means individual independence. Civil such compounds are not as significant in rights means the individual’s right to ‘life, Hellenistic Greek as they are in classical liberty, and the pursuit of happiness’ …. Greek.4 But there are a few somewhat sig- “The concept of organic community nificant occurrences of sun compounds has been heavily eroded by technology, that refer to relations within the body. I urbanisation, political ideology, and legal found 18 such occurrences of nouns and definition. Even marriage and family are 27 of verbs. An important noun is sun- increasingly accepted as matters of indi- ergos, meaning “fellow worker,” which is vidual contract and convenience. The found nine times. group has become for us a collection of It is clear that, according to Paul, Chris- individuals created by individuals for their tians cannot grow alone. John Wesley said, own individual advantages.” “The Bible knows nothing of solitary reli- When we contrast this description with gion.” Miroslav Volf (1998, p. 162) says, the many times Christians are described “No one can come to faith alone, and no as those who die for others, we realise how one can live in faith alone.” Volf (1998, different the Christian ethic is from that pp. 11-18) shows how it is the free chur- of the society around us. This ethos has ches that are growing today, but that these certainly influenced the church in the churches have a very individualistic eccle- West, and it is trickling to churches in siology. Perhaps we have overreacted to other lands too. The extreme form of this the Roman Catholic understanding of sal- is the electronic church, where people vation. The Catholic slogan extra eccle- don’t even need to go to church on Sun- siam, nulla salus, which means, “Outside day. the church, no salvation,” shows how they To many people, the purpose of fellow- view the church’s role in salvation. They ship is to get a blessing. Accountability and give salvific value to the means of grace, commitment are not serious consider- such as the sacraments of baptism and the ations. When someone sins, we may sim- Eucharist, and thus view salvation as be- ply ignore it because it is “none of our ing mediated through the church. The business.” Yet a life without accountabil- Protestant Reformation rediscovered the ity is a lonely life. Society has tried so many glorious truth of individual salvation. But things to get over this loneliness. Small

4 D. A. Carson in a personal conversation. the church: the mirror of the trinity 253 groups are flourishing in the church once Lord out of a pure heart.” I think that by again. This is an encouraging sign. But not noticing such an important feature of often the small groups consist of people this verse, I was reflecting the individual- who have entered into an artificial group- ism that is so typical of Evangelicalism. ing, where they don’t live or work closely So many Christian leaders today have to each other. So there is isn’t much op- no one to whom they are spiritually ac- portunity to develop deep ties and hon- countable. Many have Boards to help them est and open accountability. Often the to be accountable with their schedules, groups meet only for a short period of programmes, and finances. But they don’t time. They break up before real trust and have people to check them on things that openness have developed. Accountability challenge them in their Christian life. How is a body function, something that people helpful it would be to have people to who work close to each other develop. The check on how our devotional life is going type of group that I have just described or on how we are faring with a bad habit will certainly help those who are involved like losing our tempers at home. So many in them. But a longer time and closer ties stories are circulating about how adult are needed to develop the type of fellow- television is being watched in hotels by ship that we can call spiritual accountabil- Christian leaders at conferences that it is ity, where people walk in the light with a thing that should be causing a lot of con- each other (1 John 1:7). cern. This is especially so with the moral Internet chatting is helping many. But fall of many travelling Christian leaders here too one does not need to be account- recently. All of us have areas of vulnerabil- able. Can people find security in anony- ity to sin in our lives, and the biblical pat- mous conversations with people to whom tern is for us to get help from other they are not even willing to disclose their Christians. Hebrews 10:24 says, “And let identities? Counsellors and psychothera- us consider how we may spur one another pists are being used by many to fill this on toward love and good deeds.” void caused by the individualisation of The biblical pattern is for all ministry society. Thomas Szaz, himself a psycho- to be done in community. Travelling therapist, has said, “Psychotherapy is the preachers, for example, should never con- purchase of friendship.” So a deep void sider themselves as lone persons who per- remains in the lives of many people to- form in their area of expertise and then day. go on to their next assignment. In the And what can we say about our pur- Gospels and Acts, you almost never find a suit of holiness? In Paul, much of the preacher travelling alone. They did their pursuit of holiness is to be done in com- ministry in community. Today, for many, munity. 2 Timothy 2:22 is a great holiness travelling with another is not economically verse: “Flee the evil desires of youth, and viable, though it should be encouraged pursue righteousness, faith, love, and whenever possible. George Müller had an peace….” I preached on this text in my amazing travel schedule for 17 years after homiletics class in seminary. During the retiring from his orphanages at age 70. But evaluation of the sermon, my professor, he travelled with his wife Susannah on Dr. Jerry Mercer, gently reminded me that most of these trips (Steer, 1975, p. 236). I left out the last part of that verse, which Paul pointed out that several apostles took may be the most important part of it. It their wives along with them on their trav- says, “… along with those who call on the els, though he did not have that luxury 254 grounding our reflections in scripture

(1 Cor. 9:5). But he always had others trav- We are facing a new phenomenon in elling with him. many of our nations, where foreign groups Even when travelling preachers travel appoint “their representative” in a given alone, they can do their ministry in com- country. They help this person, whose munity. Journeys today do not take too ministry they now consider as an exten- long, unlike in the New Testament era. A sion of their own ministry. Unfortunately, car or train or bus or plane gets them to the accountability that they can offer is a their destination fairly soon. They could long-distance one which is confined to have friends in their home base support occasional visits to the country and regu- them with prayer and concern. These lar written reports. The pioneer is not same people could receive the report of blessed with a community that will help how they fared in ministry and in personal him or her. Often major problems emerge behaviour during the trip. When John after a time, as unhealthy patterns are al- Stott retired from being Rector at All Soul’s lowed to grow with no one to help check Church in London to launch into an itin- them. Is it any wonder that so many Chris- erant ministry, he remained on the staff tian leaders are falling into serious sin to- team there as Rector Emeritus, living in a day? Such falls are never sudden. If these flat owned by the church. Now, after retir- leaders had been accountable to others, ing from the staff team, he still has what the problems would have surfaced much he calls his Accountability Group of Elders, earlier, and remedial steps could have which helps him decide what assignments been taken before the problems went so to take and generally monitors his minis- deep. try. While travelling ministers are minis- We repeat the major point in this sec- tering in a place, their hosts could be the tion: Christianity is a community religion, community that supports them. This min- and all Christians, both new and mature, istry to the travelling minister would be are expected to live their Christian lives greatly enhanced if they live in homes from and carry out their ministries with help this community. In this way, the tie with from fellow Christians. the church is deepened, and the minister can identify with the people much better Conclusion: A Prophetic by being among them in this closer way. Community Life Besides, just as in New Testament times, Biblical community is an area in which when hospitality for travelling Christians the church will have to present a prophetic 5 was strongly encouraged, hotels today are alternative in today’s society. Yet I fear that not very clean places in terms of moral- this is an area in which we have conformed 6 ity. greatly to the pattern of the world. I fear that cultural blinds, which cause us to ig-

5 Rom. 12:13; 16:23; 1 Tim. 3:2; 5:10; Tit. 1:8; Heb. 13:2; 1 Pet. 4:9; 2 John 10; 3 John 5-8. Hospitality is a key theme in the Lukan writings. Acts often mentions the names of hosts who opened their homes for missionaries to live in and/or stay at for meals or meetings (9:43; 10:23, 48; 12:12; 16:15, 34; 17:5-7; 18:2-3, 7, 26; 21:8, 16; 28:7). On this subject, see Koenig (1985, pp. 85-123). On hospitality for travelling preachers, see Fernando (1998, pp. 312-315, 438, 444, 448, 452-453, 491, 552). 6 On the moral impurity of inns in New Testament times, see Ferguson (1993, p. 82) and Fernando (1998, p. 312). the church: the mirror of the trinity 255 nore important principles of biblical com- community may seem not to meet ac- munity, often hamper us.7 I fear that many knowledged needs, it certainly meets real of our structures of community life are needs that cause an ache deep in the heart. derived more from the business world Among these needs are the need for ac- than from the Bible. Success is measured countability and correction, the need for by numerical growth, and we can achieve an authority to which to submit, the need such growth by using the best principles to be holy, and the need to have the secu- of marketing. When Christian leaders hear rity of knowing that people will stick with the biblical teaching about community us no matter what happens to us. How expounded, they say “Amen” and heartily many people today live with deep, un- agree. But often, because of the passion articulated hurt because they have been to grow, they will ignore or break these dumped by the group to which they be- biblical principles in practice. longed! The prophetic way may seem at We will use an unholy but talented pia- first to be irrelevant and unpopular. But nist for a big programme because we can- because it meets these deep needs, it not find someone to replace him or her at could ultimately prove to be very relevant. the last moment. We will start new pro- By practising Christian community, we grammes without ensuring that the work- could help foster holy, secure, and loving ers there are well looked after in terms of people. And the world will look at us and accountability and pastoral care. We will notice the difference. They will see that lower our standards of community soli- this is what they are really looking for, even darity. We have small groups that don’t though they did not acknowledge this demand long-term commitment from need at first. Actually we are seeing that people. The content of the gospel mes- post-modernism is placing a new empha- sage is so powerful and relevant to human sis on the need for community life, which need that the church will grow if we pro- was undervalued in the strongly individu- claim it. But people will join us as they alistic modern era. I am convinced that join the group of people who drink Coca- when the world recognises the awful lone- Cola. They are not committed to the liness and unfulfilment of the indepen- church. So the moment they find another dent and private lifestyles that are rampant church that will meet their needs better, today, Christian community could be one or the moment they have problems in their of the most powerful forces for people church, they will switch churches—just as coming to Christ (see Storkey, 1994).8 they switch to lemonade when they de- Then Jesus’ claim that the world would cide that they do not like Coke. believe when the church is one, as the We have to be prophetic in the way we Father and Jesus are one (John 17:21, 23), practice biblical community, because bib- would prove to be true. Being a prophetic lical community is so different from what presence through radical biblical com- we see in the world. This may seem evan- munity life may be one of the biggest gelistically problematic, because it may challenges facing the church in the 21st look as if we are not meeting people’s ac- century. knowledged needs. But, though biblical

7 For an attempt at remedying this situation, see Fernando (1991). 8 This was confirmed to me in a conversation with the eminent British Christian sociologist Alan Storkey. 256 grounding our reflections in scripture

References Minear, P. S. (1960). Images of the church in the New Testament. Philadelphia, PA: West- Barth, M. (1974). Ephesians: Introduction, minster Press. translation, and commentary. The Anchor Sande, K. (1997). The peacemaker: A biblical Bible. Garden City, NY: Doubleday & Co. guide to resolving personal conflict (2nd Bechert, H. (1984). Buddhist revival in East ed.). Grand Rapids, MI: Baker Book House. and West. In H. Bechert & R. Gombrich Steer, R. (1975). George Müller: Delighted in (Eds.), The world of Buddhism. London: God! Wheaton, IL: Harold Shaw Publish- Thames & Hudson Ltd. ers. Bruce, F. F. (1990). The Acts of the Apostles: Storkey, A. (1994). The meanings of love. The Greek text with introduction and com- Leicester, England: Inter-Varsity Press. mentary (3rd ed.). Grand Rapids, MI: Wm. Van Engen, C. (1996). Mission on the way: B. Eerdmans Publishing Co. Issues in mission theology. Grand Rapids, Carson, D. A. (1991). The Gospel according to MI: Baker Book House. John. Grand Rapids, MI: Wm. B. Eerdmans Volf, M. (1998). After our likeness: The church Publishing Co. as the image of the Trinity. Grand Rapids, Ferguson, E. (1993). Backgrounds of early MI: Wm. B. Eerdmans Publishing Co. Christianity (2nd ed.). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Ajith Fernando has led Fernando, A. (1991). Reclaiming friendship: Sri Lanka Youth for Relating to each other in a fallen world. Christ since 1976. Con- Leicester, England: Inter-Varsity Press. vinced of a call to theol- ———. (1995). The supremacy of Christ. ogise from the grassroots, Wheaton, IL: Crossway Books. he has always led a small division in YFC and pres- ———. (1998). NIV application commentary: ently leads the work with Acts. Grand Rapids, MI: Zondervan Publish- drug dependents. His ing House. YFC responsibilities include teaching and pas- Kamaleson, S. (1971). The local church and toral care of staff. Ajith and his wife Nelun world evangelism. In J. R. W. Stott et al. are active in the leadership of a Methodist (Eds.), Christ the liberator. Downers church, most of whose members are converts Grove, IL: InterVarsity Press. from other religions. He has a Th.M. in New Koenig, J. (1985). New Testament hospitality: Testament from Fuller Theological Seminary. Partnership with strangers as promise and His nine books have been in the area of either mission. Philadelphia, PA: Fortress Press. Bible exposition, such as the NIV Application Kraus, C. N. (1993). The community of the Commentary: Acts (Zondervan, 1998), or Spirit: How the church is in the world. mission theology, such as The Supremacy of Scottdale, PA: Herald Press. Christ (Crossway, 1995). Part 4

Addressing issues of globalized Evangelical missiology

ONE OF THE MAJOR PURPOSES of the Iguassu Consul- tation was to offer models of biblical and globalized missiology. We sought a theology of mission that was true to Scripture, sensitive to the world’s cultures, and relevant for the entire family of God in mission. We are convinced that this international perspective has become one of the unique contributions of this book. In this spirit, we offer the diverse metaphors of the feast—the refracted diamond and the tap- estry—rich, diverse, light-giving, variegated, relevant, beautiful. There was also a sense of releasing a new “architecture of contextualization,” with open space for new designs and ways of doing theology and missiology, with a “round table” that allows equal sitting space for all participants. The anchor came in Adeyemo’s presentation, followed by the flow from the major regions of the church around the world—Turaki of Africa, Daimoi from the South Pacific, Tan from East Asia, Rajendran from India, Greenlee from North Africa, Masih of the Middle East, Saracco from Latin America, McAlister presenting the younger Western generations, and Adeney from North America. This material was initially presented in regional break-out sessions, and therefore it is not

257 until the release of this book that we are able to enjoy the nourishment that comes from this globalized table. It has been encouraging to read these chapters, crafted with integrity, confession, and courage, and certainly with creativity. The diverse styles reflect the writers’ giftings as well as their approach to the subject. The authors speak for themselves, and these are their serious reflections. Now these chapters become foundations for further study and contextualization of missiology for the church.

258 17

“ S THE TURN OF THIS century approaches with its chal- Profiling a A lenges and opportunities, we, the Evangelicals of Africa, see the need for an invigorated, compassionate, and uncom- globalized promising Evangelical response to the contemporary social, political, economic, and religious realities of our day…. and “We reaffirm our commitment to the Lordship of Christ and our obedience to the great command of loving God and Evangelical our neighbours and the Great Commission of discipling all missiology nations…. “In the light of the tremendous social, political, and religious burdens Africa bears today, the call of winning Africa for Jesus is urgent and requires all Christians of Africa to Tokunboh respond in order to impact their continent for the kingdom Adeyemo of God. “We therefore resolve to win Africa for Jesus…!”1

This is the united voice of a movement, the Association of Evangelicals in Africa (AEA). Representing over 60 million Evangelicals in 44 duly organized national Evangelical alliances, the AEA is determined to reach all of Africa with the gospel by planting churches and establishing Evangelical networks in all of the 56 nations of Africa by the year 2000. When the call was made in November 1993, there were only 27 such national networks. As we meet at Iguassu, in

1 Taken from Declaration: The Resolution of the Association of Evangelicals in Africa (AEA), made at the end of its Sixth General Assembly held in Lagos, Nigeria, October 31 – November 9, 1993, under the theme, “Africa for Jesus.” It was attended by over 500 delegates from 46 nations.

259 260 addressing issues of globalized evangelical missiology

October 1999, there are 44 of them, leav- mitment and sacrificial love of these great ing 12 nations to go.2 This is a partial story forebears. My colleague, Canon Bayo of a continent that was dubbed “dark” in Famonure (1994), writes, “While one the middle of the 19th century by its ex- tombstone reads ‘Satisfied,’ another one plorers. Then her coasts were hazardous, says, ‘He has done all things well.’ In fact, her jungles impregnable, her pests deadly, the west coast of Africa claimed so many and her people full of savagery. Many were lives that it became known as the ‘white the explorers and missionaries who died man’s grave.’” The superintendent of the and were buried on her soil. In spite of Methodist Mission for West Africa based their shortcomings—and there were many at the coastal city of Lagos in Nigeria was of them—and though Africa still has other reported to have said to Kent, Gowans, problems, she can no longer be called a and Bingham upon their arrival in 1893, “dark continent,” because the entrance of “Young men (they were aged 20, 23, and God’s words has brought light to her 25), you will never see the Soudan; your (Psalm 119:130). We are indelibly grate- children will never see the Soudan; your ful to God and thankful to those who grandchildren may” (SIM NOW, p. 4). brought the gospel to us. Nothing could He was wrong, for the three men did stop them—hostile chiefs, fierce lions, see the Soudan. Though the death of Kent unfriendly climate, nothing; the King’s job and Gowans brought temporary setback, must be done even at the expense of their Bingham remained tenacious to the origi- lives. By faith and courage, the men and nal passion and vision. Today, the national women who brought us the good news church that was founded through their dared to step out into what appeared as a efforts, the Evangelical Church of West void. Sweat and tears characterized their Africa (ECWA), is not only one of the larg- endeavours. est denominations in Nigeria but also has Take, for example, the SIM Interna- the largest missionary society in the coun- tional (then Sudan Interior Mission) try.3 founding fathers. Within the first year of This heroic, laudable, missionary heri- their arrival in my country, Nigeria (De- tage became the cradle for the birth of the cember 1893), Tom Kent and Walter church in Africa during the 19th century. Gowans took ill and died, leaving Rowland Alongside their European and American Bingham to the vision of reaching the in- counterparts, African missionaries blazed terior part of black Africa, then known as the dark forests of their motherland to the Soudan. This was not exceptional. The spread the gospel and plant churches in graveyards of missionaries at Kijabe, different cultures. They laboured together Kenya, bear a silent testimony to the com- in beautiful biblical partnership. What are

2 Each national Evangelical network serves as a light-bearer to the nation. Its primary purpose is to rally together and mobilize member churches, mission agencies, and individual believers to reach the unreached people groups within its national boundary. Five of the remaining 12 nations are Islamic (Libya, Mauritania, Morocco, Western Sahara, and Tunisia); four are small islands (Cape Verde, São Tomé/Príncipe, St. Helena, and Reunion); and the remaining three are Equato- rial Guinea, Congo Brazaville, and Gabon. Plans are afoot to reach at least seven of these nations by A.D. 2000. 3 In 1998, the Evangelical Missionary Society of ECWA reported a missionary force of 1,200 missionaries (including spouses and children) serving in 13 different fields (8 within Nigeria and 5 in other nations). profiling a globalized and evangelical missiology 261 the foundations of their (and of our) Evan- to become acculturated to the land of his gelical missiology, that also reflect the adoption, or like a spaceship touchdown unique contextualizing contributions of in which the astronaut protects himself the globalized church? from exposure in a spacesuit. No. He laid aside his immunity to pain, weakness, sor- Foundations of row, suffering, and temptation. He became Evangelical Missiology flesh and lived among us. He made him- The Christ-event self vulnerable when he made himself one with us.” The first and foremost foundation is Next to the incarnation in the con- the Christ-event. By the Christ-event, Evan- tinuum of the Christ-event is the cross. gelical missiologists speak of the six ma- Having made himself one with us in our jor “salvific events” portrayed in the New humanity and sorrows, now Jesus also Testament. David Bosch (1991, pp. 512- identified himself with our sins, our guilt, 518) identifies this sixfold event as “the and our death. The Apostle Paul says, “God incarnation of Christ, his death on the made him who had no sin to be sin for us, cross, his resurrection on the third day, so that in him we might become the righ- his ascension, the outpouring of the Holy teousness of God” (2 Cor. 5:21). Accord- Spirit at Pentecost, and the parousia.” ing to Moltmann (1975, p. 4), the cross of By his incarnation, Jesus, our supreme Jesus is, uniquely, the badge of distinction missionary model, fully identified with of the Christian faith. Without the cross, those he came to seek and save. “Since Christianity would be a religion of cheap the children have flesh and blood, he too grace. shared in their humanity…” (Heb. 2:14). John Stott (1986) has clearly summa- Jesus of Nazareth left his glory in heaven, rized the fourfold theological significance wearily trod the dusty roads of Palestine, of the cross—namely, propitiation, re- and poured out compassion on the social demption, justification, and reconcilia- outcasts of his day. “In this model,” writes tion. But it was Shutz (quoted in Bosch, Bosch (1991, p. 513), “one is not inter- 1991, p. 514) who aptly drew out the mis- ested in a Christ who offers only eternal sionary significance of the cross saying, salvation, but in a Christ who agonizes and “Suffering is the divine mode of activity in sweats and bleeds with the victims of op- history.… The church’s mission in the pression.” No Evangelical theology (of the world, too, is suffering … is participation West or of the Two-Thirds World) will ever in God’s existence in the world.” deny the kenosis of Jesus. Yet it is the rise In the traditional non-Christian reli- of liberation theology in Latin America that gious milieu, the cross with its rituals and has given the incarnation of Jesus the symbolism is most appealing. The ultimate missiological prominence that it deserves sacrifice has been made by God himself (see Núnez & Taylor, 1989, p. 255). Com- in the death of his Son, the “Peace Child,” menting on the birth of Jesus and its im- so that through the cross humanity may plication for missions, John Stott (1978, be reconciled not only to God but also p. 451) states, “Jesus could not have served one to another. “For he himself is our human need by remaining aloof in the safe peace, who has made the two one and has isolation of his heaven; he had to enter destroyed the barrier, the dividing wall of our world. And his entry was not a super- hostility…. His purpose was to create in ficial visit like a tip-and-run raid, or like himself one new man out of the two, thus the arrival of an immigrant who refuses making peace” (Eph. 2:14-15). Therefore, 262 addressing issues of globalized evangelical missiology our missionary message is that in Christ name of Jesus every knee should bow, in there is no Hutu or Tutsi, no white or heaven and on earth and under the earth, black, no rich or poor, and no male or fe- and every tongue confess that Jesus Christ male. The late Bishop Festo Kivengere is Lord, to the glory of God the Father” stated powerfully, “At the foot of the cross (Phil. 2:9-11). the ground is level, and there is no raised By this declaration, both the scope and platform.” the essence of Christ’s reign are under- Great as the doctrine of the cross is, it scored. No one is excluded from submis- will be meaningless without the resurrec- sion to his Lordship—whether a socialist tion. Early Christians viewed the Easter French, a secularist English, a religious event as the vindication of Jesus. Peter Indian, a Communist Chinese, or a super- could boldly declare on the day of Pente- stitious African. As Lord, Jesus Christ has cost, “God has raised this Jesus to life” both power and authority to control and (Acts 2:32). To Paul, if Jesus wasn’t raised, shape human destiny. everything was vain—both the apostolic Confessing Jesus as Lord has untold preaching and the disciples’ faith (1 Cor. missiological implications. It means com- 15:14). According to Berkhof (1966, p. plete surrender of our will to his and total, 180), the cross and the resurrection are unequivocal obedience to his commands. not in balance with each other. Rather, the Under Communist regimes, confessing resurrection has the ascendancy and vic- Jesus as Lord has meant coming into con- tory over the cross. The resurrection is a flict against the powers-that-be, with con- message of joy, hope, and victory—the first sequent imprisonment or death. In many fruits of God’s ultimate triumph over the a totalitarian regime, it could mean civil enemy. Bosch (1991, p. 515) declares, disobedience of unjust rules and corrupt “Missiologically this means, first, that the structures. And in post-modern secularist central theme of our missionary message society, it means a radical examination of is that Christ is risen, and that, secondly our lifestyle and values and an unequivo- and consequently, the church is called to cal denunciation of all atheistic humanist live the resurrection life in the here and tendencies and theories. Bosch (1991, p. now and to be a sign of contradiction 516) states, “Mission from this perspective against the forces of death and destruc- means that it should be natural for Chris- tion—that it is called to unmask modern tians to be committed to justice and peace idols and false absolutes.” in the social realm. God’s reign is real, Christ’s commission to his church to though as yet incomplete.” To assist and make disciples of all nations is predicated empower the church to bear its witness upon the reality of his resurrection and to Christ effectively, the Holy Spirit was consequent Lordship (see Matt. 28:18-19; poured out on the day of Pentecost. The John 20:19-21). As Lord, he commands— apostles were not to go out on their mis- not suggests nor advises—his church to sion alone, without the abiding presence make disciples. and power of the Holy Spirit. To do other- Following the resurrection is the ascen- wise would have been tantamount to abys- sion. The ascension is the symbol of the mal failure. The Holy Spirit with them, enthronement of the crucified and risen who would reside in them from Pentecost Christ, who now reigns as King. Paul by on, would among other things: the Spirit declares, “Therefore God exalted • Testify about Jesus Christ. him to the highest place and gave him the • Prepare the hearts of unbelievers name that is above every name, that at the before the arrival of evangelists. profiling a globalized and evangelical missiology 263

• Convict unbelievers of sin, righ- moment, the eager eschatological expec- teousness, and judgment. tation gave the early church a sense of • Lead them to repentance. urgency. Admonishing the believers at • Quicken faith in them to believe in Rome to live soberly, Paul writes, “The Jesus Christ. hour has come for you to wake up from • Bring about the new birth through your slumber, because our salvation is Christ (John 15:26-27; 16:8-11; 7:37-39). nearer now than when we first believed. It is inconceivable, therefore, to think The night is nearly over; the day is almost of Christian mission without a central here” (Rom. 13:11-12). In the light of this, place being given to the Holy Spirit. “We Paul could not afford the extravagance of cannot win souls to Christ merely by ad- mission duplication and competition that vertizing or by preaching, or by witness- often marks contemporary missionary ing, or by arguing,” writes John Stott enterprise. He made it his ambition to (1978, p. 454). He goes on to say, “I do preach the gospel where Christ was not not say that these methods of evangelism yet known (Rom. 15:20). are unnecessary, for the Holy Spirit can The return of the Lord also communi- and does use them all. What I am saying cates a time of stewardship accountability is that they are insufficient without the with attending reward or punishment. “We work of the Holy Spirit in and through must all appear before the judgment seat them.” The Manila Manifesto (1989, par. of Christ,” Paul writes, “that each one may 5) puts it succinctly: “The Scriptures de- receive what is due him” (2 Cor. 5:10). clare that God himself is the chief evange- Stott (1992, p. 373) adds, “The reason why list. For the Spirit of God is the Spirit of we seek to persuade people of the truth truth, love, holiness, and power, and evan- of the gospel is that we stand in awe of gelism is impossible without him. It is he the Lord Jesus and his tribunal, before who anoints the messenger, confirms the which we will one day have to give an ac- word, prepares the hearer, convicts the count.” sinful, enlightens the blind, gives life to The foregoing sixfold christological the dead, enables us to repent and believe, salvific event constitutes the primary foun- unites us to the Body of Christ, assures us dation of our Evangelical missiology. We that we are God’s children, leads us into proclaim the incarnate, crucified, resur- Christlike character and service, and sends rected, and ascended Christ, who is pres- us out in our turn to be Christ’s witnesses. ent among us in the Spirit and who is In all this the Holy Spirit’s main preoccu- taking us into his future as “captives in pation is to glorify Jesus Christ by show- his triumphal procession” (2 Cor. 2:14, ing him to us and forming him in us.” NEB). It can be stated categorically, therefore, The commission of Christ that our mission is God’s mission: the Son supplies the model, and the Holy Spirit True discipleship is obedience to supplies the power. Christ. He himself says, “Why do you call Between ascension and parousia, the me, ‘Lord, Lord,’ and do not do what I disappearance and the reappearance of say?” (Luke 6:46). With regard to mission, Jesus, the church is to engage in world- Jesus simply says, “As the Father has sent wide witness in the power of the Holy me, I am sending you” (John 20:21). His Spirit. The parousia will terminate the commission, therefore, and loving obedi- mission period, which began with Pente- ence to the same, becomes the second cost. Since the parousia could be any foundation for Evangelical mission. As 264 addressing issues of globalized evangelical missiology mission was central in the mind of Jesus, is to his church, “He who sent us.” If any so it was in the minds of the apostles. The were to ask us why we proclaim the gos- next verse (John 20:22) makes it abun- pel to the poor, freedom to the captives, dantly clear that the granting of the Holy recovery of sight to the blind, and release Spirit is primarily to enable the disciples to the oppressed, our response should be to fulfill their mission in the world, just as simple: because we are sent. Stott (1978, Jesus was enabled to fulfill his. Michael p. 450) rightly states: “An introverted Green (1970, p. 72) comments, “The ap- church, pre-occupied with its own sur- ostolic church were quite clear that God’s vival, has virtually forfeited the right to be gift of his Spirit was intended not to make a church, for it is denying a major part of them comfortable but to make them wit- its own being. As a planet which ceases to nesses.” be in orbit is no longer a planet, so a So compelling was the charge that church which ceases to be in mission is Paul said, “Woe to me if I do not preach no longer a church.” the gospel!” (1 Cor. 9:16). Yet Paul’s obli- The composition and gation depends not upon a legal com- character of the Triune God mand as such, but upon his love for Jesus and in keeping with Christ’s example. In Evangelicals are in general agreement 2 Corinthians 5:14-15 he writes, “For that mission arises primarily out of the Christ’s love compels us, because we are nature not of the church but of God him- convinced that one died for all, and there- self. The Reformer John Calvin referred fore all died. And he died for all, that those to John 3:16 as the whole gospel in a cap- who live should no longer live for them- sule. In this verse we see God the Father, selves but for him who died for them and who by nature is love, taking the initiative was raised again.” in mission vis-à-vis sending his one and Ajayi Crowther was a slave boy from only Son as a missionary to redeem lost Nigeria who was rescued from a slave ship humanity. Implied also in the verse is the by a British boat in Sierra Leone. He be- activity of the Holy Spirit, the executive came a Christian and immediately started officer of the Godhead, who alone brings missionary work in that country. In 1842, conviction upon sinners and causes faith through the help of the Church Mission- to be born in them, resulting in salvation. ary Society of the Church of England, he It can be said in the words of Richard received theological education in England, Bowie (1993, p. 61), “Evangelism is theo- was ordained and consecrated a bishop centric.” George Peters (1972, p. 57), the in the Anglican church, and later returned late Professor of World Missions at Dallas to Nigeria, where he served as a church Theological Seminary, used to say, “A re- leader and missionary statesman. It was thinking of our missionary premises is im- he who single-handedly translated the perative. Not the welfare and glory of man, Bible into the Yoruba language in 1864. not the growth and expansion of the Crowther would always sign his episco- church, but the glory of God forms the pal letters with the phrase, “In loving obe- highest goal of missions—for of him and dience to the Master.” through him and to him are all things, to If Jesus is inexplicable apart from his whom be glory forever.” mission, his church is equally inexplicable In this concept of mission arising pri- apart from its mission. If God the Father marily from the nature and character of was to Jesus, “He who sent me,” then Jesus God, John Stott (1975, pp. 15-34) sees profiling a globalized and evangelical missiology 265 room for a biblical synthesis of mission: a tion of the theocratic model is that the marriage of the evangelistic and social re- presence of God’s rule is experienced sponsibilities of the people of God. In through the institutionalizing of divine another volume, after extensive treatment law.… In more recent years, the civil reli- of biblical texts dealing with the calling gion of Afrikanerdom reflected this wit- and sending forth of the patriarchs, the ness to the kingdom.… Modern-day prophets, and the apostles (not to talk of prophets in Africa such as Isaiah Shembe the mission of the Messiah), Stott (1978, have done the same. p. 445) makes his characteristic passion- “2. The kingdom as the redemptive ate call for global Christians. He says, “I rule of Christ. Three primary models to pray that these words ‘all the families of the redeeming power of the kingdom can the earth’ may be written on our hearts. It be seen in the African past: is this expression more than any other “a. The transformational model wit- which reveals the living God of the Bible nesses through the building of Christian- to be a missionary God. It is this expres- ized societies. sion too which condemns all our petty “b. The inner model … such as the Re- parochialism and narrow nationalism, our vival Movement of Uganda and the Char- racial pride (whether white or black), our ismatic Christianity of W. F. Kumuyi’s condescending paternalism and arrogant Deeper Life Bible Church of Nigeria. imperialism. How dare we adopt a hostile “c. The ‘heavenly’ model, which em- or scornful or even indifferent attitude to phasizes not the individual piety of the any person of another colour or culture if soul, but the spiritual communion of the our God is the God of ‘all the families of church on earth with the church in heaven the earth’? We need to become global through prayer and the sacraments. Christians with a global vision, for we have “3. The kingdom as a coming utopia a global God.” of justice. Common to each variant is the In his book, The Kingdom of God in emphasis on the kingdom as bringing Africa, Dr. Mark Shaw has examined the about human liberation and human ful- history of Christian witness in Africa fillment within time. through an understanding of the Triune “a. The subversive model … e.g., Alice God. Borrowing from H. R. Niebuhr’s Lenshina’s Lumpa church in Zambia and threefold kingdom of God principle,4 a host of liberation movements. Shaw (1996, pp. 292-295) divides the last “b. The utopian model … advocates 2,000 years of church/mission history in are more optimistic about a new world Africa as follows: order being established through the ef- “1. The kingdom as the sovereign forts of sincere and committed Christians, reign of God. In the first 1,500 years of e.g., Beyers Naude and Desmond Tutu. African Christianity, the dominant witness “c. A third group emphasizes the fu- to the kingdom was through theocratic in- ture character of the coming kingdom. Ter- stitutions of church and state. The assump- tullian, conservative Evangelical groups

4 H. R. Niebuhr (1937) advocates three elements in the kingdom of God. The first is confidence in the divine sovereignty which, though hidden, is still the reality behind and in all realities. Second, in Christ the hidden is now revealed and is affecting the lives of believers. Third, all life is directed to the coming of the kingdom in power. 266 addressing issues of globalized evangelical missiology associated with Lausanne, and older Pen- Time and space do not permit their dis- tecostal theology.5 cussion here. That there is a fervency in indigenous missionary movements in Africa within the Global Realities Facing past 30 years cannot be denied. Numer- Christian Missions ous evangelistic operations have been Decline of Christianity launched in different parts of Africa. Cal- in the West culated to reach Africa for Christ, these efforts include New Life for All (Nigeria), The most striking reality facing Chris- Operation Good News (Nigeria), Here Is tian missions in the world today is the Life (Kenya), Operation Joshua (Kenya), decline of Christianity in the West, largely Operation Samson’s Fox Fire (Zimbabwe), caused by a deadening, anti-Christian, and GO Festivals (Zambia and Nigeria), humanistic, secularist philosophy. It is dis- to name a few. Side by side with these ef- heartening to see church buildings being forts have arisen hundreds of indigenous converted into cinema houses and enter- missionary societies, such as Calvary Min- tainment centres in Europe. More and istries or CAPRO (Nigeria), Christian Mis- more young people in the West are com- sionary Foundation (Nigeria), and The mitting themselves to Eastern mystery re- Sheepfold Ministries (Kenya). There seems ligions and cults such as Transcendental to be a serious spiritual awakening sweep- Meditation, Hare Krishna, Yoga, and New ing across college and university campuses Age. In his World Christian Encyclopedia, throughout Africa (thanks to various stu- David Barrett (1982, p. 7) states that the dent ministries). Thousands of young massive gains Christianity made across the th graduates are moving out for Christ, fol- Third World throughout the 20 century lowing the path of the “Cambridge Seven.” are being sadly offset by an average loss We can learn from these young missionar- of 7,600 Christians leaving the church ies what it means to live by faith, to live daily in the West. After extensive research, simply, to labour in adversity, to carry the George Peters (1972, p. 57) said, “I do cross, and to persevere. With an estimated believe that Europe, to a great extent, is force of over 25,000 African missionaries an unevangelized continent.” In the West, today, both in Africa and in the rest of the people now speak of a post-Christian era. world, it can be rightly said that missions The implication of this situation for Chris- in Africa is approaching an epidemic level tian mission is that it makes Western mis- to the glory of God. sionary enterprise open to suspicion in the In addition to the three fundamental non-Western world. foundations for Evangelical missiology Religious plurality discussed above—the Christ-event, the While religious plurality has been part commission of Christ, and the character of sociological ordering for the church in of God—three other motivations for mis- Africa and Asia for centuries, the phenom- sion among Evangelicals are the human enon is comparatively new in the West. It crisis, compassion for the lost, and vision. can be said that the church in Africa has

5 It is interesting to note that Shaw did not include the classical mainstream Evangelicals under the auspices of the Association of Evangelicals in Africa (AEA) in his classification. Their position is the typical dialectics of “now and not yet.” They advocate bringing justice to the nations together with soul winning, without the utopia of establishing a new world order. profiling a globalized and evangelical missiology 267 lived and borne its witness in the midst of clude this essay with a call for global part- vigorous rivalry and opposition of Islam nership, let us take a quick look at some and African traditional religion. More than of the advantages and handicaps for Afri- that, the church in Egypt and Ethiopia has can missionaries. survived for the past 2,000 years. Equally, the church in Africa south of the Sahara African Missionaries continues to grow numerically (though ad- Advantages mitting some syncretistic tendencies). The point here, however, is the rapid Prime among the advantages for Afri- spread of Islam in Europe and America can missionaries is the lack of a record of today. It is reported that France has more cultural imperialism. Africa has no history Muslims than Protestant Christians. Sup- of socio-political and cultural expansion- ported by petrol dollars, Islamic organi- ism. On the contrary, we were colonized. zations are undertaking massive major Our application for visas and work per- projects all over Europe and America. All mits in any country of the world cannot this should be of missiological concern for be denied on the basis of our historical the church as a whole. One implication is record of political ambition. In fact, Afri- learning from the church in Africa and Asia can nations are wooed by both East and and partnering with their missionaries West. Chances are that black African Chris- who have been raised in the context of tians applying to live and work in any religious plurality. country of the Islamic bloc, for example, may be denied on the basis of lack of eco- Global hostility nomic support rather than because of There is an air of global hostility against political grouping. the West in general and the United States Equally, the history of Africans in dia- in particular. The feeling extends to West- spora (in North America, Europe, West ern eco-political systems and institutions Indies, etc.) has demonstrated the high and comes in various garbs. Sometimes it degree of cultural adaptability which is is strictly religious, as in the case of Iran one of the chief pre-requisites of cross- under the late Ayatollah. Sometimes it is cultural missions. Africans do not break ideological, as in the case of Libya and the easily under adversities. They have out- pre-Glasnost Russia. Sometimes it is eco- lived the sugarcane plantations of America nomic, as in the case of the former colo- and have made homes out of a “wilder- nies who are clamouring for debt relief. ness.” I have no reason to think that Afri- In many of these nations, visas and work can missionaries will not thrive in other permits are not readily granted to West- lands. Wherever one goes, be it the ex- erners, especially those serving as tradi- tremely cold country of Greenland or the tional church-planting missionaries. isolated islands of New Zealand, one finds One can add to the above sketch such Africans in pursuit of education or hunt- issues as economic recession, interna- ing for treasures. Such energy can and tional terrorism, and general moral deca- must be used for missions. dence. Rather than becoming easier, On the labour market, it is still cheaper Christian mission enterprises in our day to employ Asians and Africans than West- are becoming more difficult, risky, precari- erners. This is true in the Christian minis- ous, and expensive. The only way forward try in Africa. One of the Kenya daily as we cross over into a new millennium is newspapers, Daily Nation, carried a fea- to engage in partnership. Before we con- ture article on the missionary involvement 268 addressing issues of globalized evangelical missiology of the church in Africa in its July 28, 1985 geria) is currently supporting a Kenyan issue. In what the reporter described as missionary family in Uganda and two na- the “church come of age,” the article nar- tionals in Malawi. The greatest handicap rated a tripartite arrangement between the they have faced is getting foreign exchange Anglican Church in Zaire (now Congo) for funds raised in Nigeria. This problem and the Church of the Province of Kenya of foreign exchange is common to almost (Anglican) on the one hand; and the An- all African countries. glican Church in Zaire and the Episcopal Equally limiting is the inadequate Church of North America (also Anglican) cross-cultural training available to would- on the other. A need for pastors/teachers be African missionaries. Most of our exist- exists in the Kiswahili-speaking Anglican ing missionary force are graduates of Church in eastern Zaire. A request for mis- government universities; Bible colleges sionaries was sent to the Anglican Church and seminaries offering courses in cross- in Kenya, while a request for the support cultural missions have not received ad- of these missionaries was sent to the Epis- equate attention. It is fitting to create copal Church of North America. All three missions departments in our existing in- parties agreed, and the contract was con- stitutions, where funds are available to cluded. Thus the first set of four Kenya establish schools of missions, such as the missionaries supported by a North Ameri- African Inland Church Missionary College can church went to work in Zaire. It was in Eldoret, Kenya. The West has had rich stated that the support for the four was experience in all these areas and can be equivalent to what is needed to support an asset to their brethren in Christ. only one American missionary family Matters of logistics, such as travel ar- working in the same setting. Added to this rangements, medical needs, children’s is the cultural/linguistic advantage of these education, correspondence, and maintain- Kenyans. ing contacts with home churches consti- This doesn’t mean that Africans can fin- tute another set of handicaps. In the case ish the task alone. Neither does it mean a of career missionaries, questions of old age call for moratorium on Western mission- and retirement will come into the picture aries. What it does mean is “togetherness as well. in world missions!” African missionaries working hand in hand with their counter- Global Partnership parts from other parts of the world will The church in Africa needs to work not only demonstrate the oneness of the shoulder to shoulder with the church in church—thus enhancing the credibility of North America, in Europe, in Asia, and in the gospel—but will also correct some of other parts of the world. No single one of the traditional misconceptions that iden- us—regardless of how skilled, gifted, ex- tified Christianity with the West and saw perienced, or rich we may be—can finish missions only in one direction. The mis- the task of world evangelization alone. It sion field is the world, and missions flows will take all of the true Christian church in the direction of needs. and para-church organizations all over the Handicaps world working together in obedience to Christ. The size of the task before us de- In spite of the advantages, there are mands cooperation. The first man ever also handicaps for African missionaries. to be in space was Major (later Colonel) The Christian Missionary Foundation (Ni- Yuri Gagarin, who was launched on April profiling a globalized and evangelical missiology 269

12, 1961. He made a complete circuit of working together to reach the world. the Earth, landing safely near the pre- Someone has said that the vision Chris- arranged position. It wasn’t a solo but a tians need to prompt them for world evan- team effort. Ever since, the colossal size gelization is not of heaven but of hell. and intricacies of the space program have As the sickness is serious, so the barri- demanded and received due cooperation. ers are severe. In place after place, reli- World evangelization demands more. With gious persecution (e.g., in the Islamic about 12,000 people groups numbering states), political hostility, and cultural in- over 2 billion people still unreached, no tolerance are on the increase. Barriers are price is too high for world-wide coopera- placed in the way of missions—sometimes tion for evangelism. We salute the pattern by individuals, sometimes by whole soci- of cooperation being forged by the World eties, sometimes by our own excuses, but Evangelical Fellowship, especially its Mis- ultimately by Satan. Yet there has not been sions Commission. any other time in history when the church Next to size is the seriousness of the has enjoyed the blessing of human and sickness of our world. We must not allow material resources, together with the science and computer technology to de- waves of spiritual renewal to get the job ceive us. Our world is more sick, confused, done, as it does today. and paralysed today than ever! Ethical and The 700 ways to evangelise the world, moral abuses of our day defy numeration. as suggested by Barrett and Reapsome American military General Omar Bradley (1988), are good and will be effective only lamented, “We know more about war than after we have gotten rid of what Os Guin- peace today, more about killing than liv- ness described as the demons of privati- ing. Knowledge of science outstrips capac- sation and individualism. We must become ity for control. We have too many men of what David Bryant called “World Chris- science but too few men of God. Our tians.” The commission from above, the world has achieved brilliance without wis- cry from beneath, the call from the world dom, power without conscience. Ours is (Macedonia), and the compulsion from a world of nuclear giants but ethical in- within all speak one language: unite for fants.”6 world evangelization! When AIDS epidemics struck, scientists The diversity of the world we are sent across ideological divides abandoned their to reach will require the diversity of our differences to seek a common solution. cultural backgrounds and expertise. When We must wake up to the fact that a more in unity of purpose and for the glory of deadly disease than AIDS has struck: the God we marshal together our various di- lostness of millions dying and going to a verse gifts, we not only demonstrate the Christless eternity. This situation was so oneness of the body of Christ, thus en- serious that it brought God down to earth, hancing the credibility of the gospel, but stripped him of all, and sent him to Cal- as the Lord said, the world shall see and vary. believe that Jesus is the Messiah. Once we agree on solid biblical theological parameters, we should not allow anyone or anything to prevent us from

6 Quoted in Time Magazine (1999, Millennium ed., p. 29). 270 addressing issues of globalized evangelical missiology

References ———. (1978). The living Christ is a missionary Christ. In M. Cassidy & L. Verlinden Barrett, D. B. (Ed.). (1982). World Christian (Eds.), Facing the new challenges: The mes- encyclopedia: A comparative study of sage of PACLA. Nairobi, Kenya: Evangel churches and religions in the modern Publishing House. [This volume is a com- world, A.D. 1900-2000. Oxford, England: pilation of addresses presented at a conti- Oxford University Press. nental leadership conference called the Pan Barrett, D. B., & Reapsome, J. W. (1988). Seven African Christian Leadership Assembly hundred plans to evangelize the world: (PACLA) held in Nairobi, Kenya, December The rise of a global evangelization move- 9-19, 1976.] ment. Birmingham, AL: New Hope. ———. (1986). The cross of Christ. Leicester, Berkhof, H. (1966). Christ the meaning of his- England: Inter-Varsity Press. tory (L. Buurman, Trans.). London: SCM ———. (1992). The contemporary Christian: Press. Applying God’s word to today’s world. Bosch, D. J. (1991). Transforming mission: Leicester, England: Inter-Varsity Press. Paradigm shifts in theology of mission. Maryknoll, NY: Orbis Books. Tokunboh Adeyemo Bowie, R. W. (1993). Light for the nations (2nd was born to a weal- ed.). Singapore: Haggai Centre for Leader- thy Muslim family in ship Studies. Nigeria. Following Famonure, B. (1994, January–June). Reaching his miraculous con- Africa for Jesus. Vision, 2(1). version in 1966, he abandoned his par- Green, M. (1970). Evangelism in the early tisan political ambi- church. Grand Rapids, MI: Wm. B. Eerd- tion in order to train mans Publishing Co. for Christian minis- The Manila Manifesto: An elaboration of the try in particular and Lausanne Covenant 15 years later. (1989). service for humanity Lausanne Committee for World Evangeli- in general. Following his undergraduate stud- zation. ies in Nigeria, Dr. Adeyemo proceeded to the Moltmann, J. (1975). The experiment hope U.S., where he did his master’s at Talbot Theo- (M. D. Meeks, Ed. & Trans.). London: SCM logical Seminary and his doctorate at Dallas Press. Theological Seminary. He later did post- Niebuhr, H. R. (1937). The kingdom of God in doctoral research at Aberdeen University in America. New York: Harper & Row. Scotland. In 1994, he was awarded an hon- Núnez, E. A., & Taylor, W. D. (1989). Crisis in orary doctorate degree in theology in recog- Latin America. Chicago: Moody Press. nition of his contribution to Christian higher education, scholarship, and leadership by the Peters, G. W. (1972). A biblical theology of Potchefstroom University in South Africa. He missions. Chicago: Moody Press. has written a number of books, including Sal- Shaw, M. (1996). The kingdom of God in Af- vation in African Tradition (1978), The rica: A short history of African Christian- Making of a Servant of God (1994), and Is ity. Grand Rapids, MI: Baker Book House. Africa Cursed? (1997). Since 1978, he has SIM NOW. (1992, Winter). served as the General Secretary of the Asso- Stott, J. R. W. (1975). Christian mission in the ciation of Evangelicals in Africa (AEA), as well modern world. Downers Grove, IL: Inter- as the Chairman of the International Council Varsity Press. of the World Evangelical Fellowship since 1980. He is married to Ireti, and they are blessed with two sons. The family lives in Nairobi, Kenya. 18

ATTHEW 9:35-38 lays a foundation for the major mis- Evangelical M sionary activities that have taken place in Africa during the 19th and 20th centuries: (1) the ministry of teaching, (2) missiology the ministry of preaching, (3) the ministry of healing, (4) the ministry of prayer, and (5) the ministry of recruiting and send- from ing missionaries. The theory and practice of Christian missions in Africa has revolved mainly around these five major Africa: areas. strengths Response or criticism to the theory and practice of Chris- tian missions in Africa usually addresses the methods, mod- and els, theologies, and assumptions about Africa and Africans. Some people dwell on the human weaknesses of the mis- weaknesses sionaries. Others focus on the socio-political forces that entrapped the missionaries. Still others emphasise the socio- political benefits of the work of Christian missions. The weaknesses and benefits of mission work in Africa must not Yusufu obscure the reason for mission. Any criticism or praise that Turaki does not strengthen the divine reason for mission as established by Christ and the apostles does a disservice to the cause of mission in Africa. Criticism, if it is to have value, must be constructive and not vindictive. There is no place for a critical spirit against missionaries and the gospel of Christ. I confess that I harbored a critical spirit against missionaries for many years. I was a product of African nationalism. I grew up at the time when Africans were fighting for their political independence from their colonial masters. I interpreted the work of Western missionaries from a nation- alistic perspective. But I thank God that I was converted and delivered from such a mindset.

271 272 addressing issues of globalized evangelical missiology

My conversion to mission took place Nigeria. The title of the resulting work is in 1981 in the basement of the SIM ar- A Century of SIM/ECWA History in Nige- chives in Scarborough, Ontario, Canada. ria, 1893-1993: A Theory and Practice of I had gone there to do doctoral research Christian Missions in Africa. Most of the on the question of British colonial policy, ideas developed in this paper are drawn administrative practices, and attitudes to- from this and related works. wards the Muslim and non-Muslim groups of the northern region of Nigeria. I wanted Biblical and Historical to know how the British Administration Foundations and Principles treated Christian missions in northern Mission work in Africa has both bibli- Nigeria. I found that they did very little in cal and historical foundations and prin- terms of educational and social develop- ciples. We must constantly go back to these ment of non-Muslim groups. Christian for inspiration and motivation. missions did far more than the colonial 1. God’s will and agenda for the administration in establishing schools, nations. The entire Bible is the unfold- medical work, dispensaries, health clinics, ing drama of God’s will and agenda for hospitals, leprosy work, literature work, evangelising the peoples of the world and translation work in the middle belt of (John 3:16). If we study the Bible from Nigeria. this perspective, we will be able to draw The massive archival records of mis- much inspiration and motivation for missionary activities in the areas of education, sion. medical work, literature work, translation 2. Christ’s commission to the church. work, and the general development of the Our Lord Jesus Christ came as the divine people overwhelmed me. There had been fulfillment of God’s will and agenda for over 100 mission stations in Nigeria, and the salvation of the nations. After laying a I read the archival records of each. One solid foundation for mission through the day in the basement of the archives, I was cross, Jesus then commissioned his church overwhelmed by the thought of what to accomplish God’s purpose among the Christian missions had done for my peoples of the world (Matt. 28:18-20; John people, in contrast to what the colonial 17:18; 20:21; 21:15-17; Acts 1:6-8). masters had done. Tears rolled down my 3. The apostolic example and model. face as I was gripped by the anguish and God has revealed models of doing mission guilt of having had a critical spirit against work through the activities of the apostles missionaries and also of not being thank- as recorded in the book of Acts. The Pas- ful for what the missionaries had done. I toral Epistles of Paul give further insight confessed my sin to God in that basement into these patterns of mission. The uni- room. I also confessed to some SIM mis- versal gospel of Christ is to be presented sionaries in a small gathering. The SIM to all peoples as the only means of salva- leader turned the occasion into a time of tion. New believers are to be established mutual confession. This experience greatly through baptism and discipleship and are changed my view, my approach, and my to be formed into fellowships. The estab- relations with Western missionaries and lished churches are to have trained lead- with mission itself. I made a promise to ers who will multiply the work of mission God that one day I would commit what I (2 Tim. 2:1-2; 4:1-5). had found in the archives into writing. I The apostles set an example of total thank God that in 1994, I was able to com- obedience to Christ and his commission. plete my studies of the work of SIM in evangelical missiology from africa 273

Now the church must act in obedience as • Apostolic era the apostles did: • Patristic era • We must go in total obedience. • Medieval era • We must witness by our testimony. • Muslim conquest of North Africa • We must make disciples through • Portuguese Catholic missions baptism and teaching. in Africa • We must feed, tend, and nurture • Modern Christian missions, through discipleship and teaching. 19th and 20th centuries • We must pass on both the vision • Pentecostal movements, and the burden of mission by training late 1970s–1999 leaders for the church. Christian missions played a significant This last point is especially important. role in the transformation of African soci- The missionary pioneers were driven into eties in modern history. Humanitarian mission work by both a vision and a bur- ministries included the planting of mis- den. We regret to say that some aspects of sion stations and churches; the establish- mission work in Africa today lack both of ment of educational programmes and these qualities. Para-church organisations institutions; medical work, services, and and mission agencies have done well in institutions; literature work, programmes, keeping the vision and burden of mission and institutions; and other forms of spiri- alive, but the church, upon which the re- tual, moral, and social development of sponsibility of mission ultimately rests, peoples and societies. These activities had must recapture her first commitment to a profound influence on the nature of her Lord. She must be found faithful to church structures, on theology and phi- her Lord in keeping his commission of losophy, and on the patterns of relation- mission for the whole world. ships and approaches to African tradition and culture, Islam, colonial policies, and Theory and Practice of other socio-political issues. Christian Missions in Africa Planting of mission stations, The history of Christian missions has churches, and institutions always been an outgrowth of the church Christian missions used the strategy of acting in obedience to the biblical and founding mission stations, out-stations, historical foundations listed above. The churches, and institutions as a means of biographies of faithful missionaries over occupying and entrenching their presence the centuries have always revealed their in the vast continent of Africa. Mission sta- commitment to these principles. Pioneer- tions were the centre of missionary and ing missionaries in Africa frequently testi- church activities, and they significantly fied to anchoring their vision and burden shaped the emergent church structures. for mission in Africa in these truths. Our Mission agencies administered churches, understanding of the work of Christian institutions, and general missionary activi- missions in Africa must therefore begin ties from the mission stations, and the from this base. patterns of church administration, struc- There were Christian missions that pre- tures, policies, and practices were passed dated the Evangelical missions of the 19th on to the Africans. and 20th centuries in Africa. The follow- The politics of creating dioceses (dis- ing periods should be noted in passing: tricts and their headquarters), church of- 274 addressing issues of globalized evangelical missiology fices and officers, and titles of clergy drew rowed down to the popular three R’s extensively from the missionary legacy. (reading, ’riting, and ’rithmetic) together The African church today spends much with Bible knowledge; anything beyond time, energy, and resources on these mat- these was considered worldly. The fear of ters. Schisms, crises, conflicts, and ten- too much education, of modernity, and of sions caused by these issues have in one worldliness dominated mission education way or another affected most churches in policies and adversely affected the concept Africa. This phenomenon is part of the of education and its administration by the legacy which Christian missions left in Af- missionary church in Africa. rica. The government take-over of mission and church schools in many African coun- Education ministry tries after independence was motivated by Christian missions established Western the assumption that a mission or church education in Africa. Their education pro- cannot provide “neutral” education; mis- grammes included literacy, classes for re- sionary education was thought to be noth- ligious instruction, Sunday school and ing but Christian “propaganda.” This catechism, elementary and primary edu- dualistic concept of education as both cation, teacher training and secondary “secular” and “spiritual” affected both education, and theological education and state and church policies towards educa- training. The bulk of educated civil ser- tion across Africa. After the state take-over vants and professionals in Africa today had of schools, many churches turned their their humble beginnings in mission edu- focus to theological education. cation programmes. Christian missions A holistic Christian approach to all as- pioneered education where the colonial pects and disciplines of education must governments could not provide such ben- be developed—and not only theological efits for their subjects. or spiritual. This is a great task that awaits The major contributions of Christian the African church in the 21st century. missions in the area of education include literacy; social, moral, and spiritual up- Medical ministry and services bringing; and general development of the Christian missions began medical min- peoples and societies. Education was the istries where colonial governments had no most powerful tool for the transformation adequate medical services or institutions of African societies and also the most ef- for their subjects, especially in the remote fective tool for evangelism. Research re- rural areas. They built health clinics, dis- veals that more people became Christians pensaries, maternity homes, and hospitals. through the mission ministry of education They also developed leprosy services and than by any other means. built eye clinics and hospitals. Just as in Although Christian missions under- the field of education, the colonial gov- took Western education programmes, ernments needed the help of Christian most did so very reluctantly. Theological missions in this area. The missions con- or Christian education was more favoured tributed immensely to the state of health than general (secular) education. Most and the social well-being of the peoples missionaries during the pioneering peri- of Africa in general. ods were against intellectualism and mo- Both medical and education activities dernity. This stance affected the quality were regarded by Christian missions as and policies of mission education. Educa- secondary to the gospel of Christ. They tion for some mission societies was nar- were simply tools for evangelisation and evangelical missiology from africa 275 church planting and were never viewed The bulk of Christian literature per- as an integral part of the gospel. This led tained to spiritual needs. Very little was to the dichotomy between “word” and written on how the church, Christianity, “deed,” “spiritual” and “social.” This du- Christians, and the Bible addressed or alism affected the holistic gospel approach should address other issues. Serious bib- to the total man and woman. lical and theological reflections on these As in the area of education, the gov- subjects were lacking. A Christian world- ernment in some African countries took view of culture, religion, politics, econom- over the medical work and services from ics, ethnicity/race, etc., still needs to be the missions and churches. This reflected fully developed by the African church. the belief that the church should limit its General social formations activities to what is “spiritual”; what and transformations touches on politics, economics, social concerns, etc., should fall under the purview Christian missions have done more to of the state. bring about social, religious, and human Today, the government medical sector development and change than any other in most African countries is struggling, as human agent in Africa south of the Sahara. is the education sector. If the church is to As with educational and medical minis- meet the needs of Africa’s people in the tries, from the beginning, social and hu- 21st century, it must go beyond a dualistic man services were viewed as auxiliary to worldview and the impediments of the the gospel of Christ. They were only a missionary legacy. means to share the gospel and were not ends in themselves. In spite of any limita- Literature ministry tions or weaknesses on the part of Chris- Christian missions established litera- tian missions in their theory and practice ture and translation work in many parts of missions, as pioneers they made sub- of Africa. They reduced African languages stantial contributions to nation-state build- to writing and analysed their structure. ing and to modernising African societies. They then printed, sold, and distributed Christian missions had clear goals and Christian and general literature through objectives, which made them pioneers and their translation work and bookshops. social reformers. This pioneering and re- They also introduced Christian journal- forming spirit is lacking in the African ism. By developing social critics, they church today. We may ask what agenda the greatly influenced nationalist movements. church in Africa today has for society. If The preoccupation of Christian mis- the church is to be relevant in the 21st cen- sions with what is “sacred” as opposed to tury, this area must be addressed. what is “secular” led to their ambivalent Overall, the work of Christian missions approach to social, cultural, political, and achieved the following in Africa: economic issues. These areas were seen • Rapid growth of Christianity. as “off limits” for any literature being pro- • Firm establishment of the church. duced. Anyone who wanted to get in- • Educational development. volved with these issues had to do so • Spiritual, social, political, and outside of the church. The contributions material uplift. of missions to these areas were mainly in- direct in nature or consequential to mission policies. 276 addressing issues of globalized evangelical missiology

Emerging Issues The prevailing Christian and social of the Western Missionary worldviews of the European and North Model in Africa American societies shaped the type of Christianity and also the church structures Western cultural baggage which missionaries planted in Africa. Be- European expansionism and colonial- cause of this influence, we must examine ism can be seen as a gradual historical these worldviews as we search for an au- process from the Age of Discovery (explor- thentic, relevant, and effective Christian- ers), to the Age of Mercantilism (mer- ity and church structure for modern Africa. chants and traders), to the Age of Missions It is also important that we adequately (missionaries), to the Age of Empire Build- assess the instruments of both social and ing (colonialists). Colonialism is quite dis- religious change. The impact of such tinct from missions, even though both changes in Africa can be properly evalu- were products of the same society and ated only in light of the philosophy and shared the same socio-political roots, methods that were used. worldview, and ethos. They differed from There are many missionary practices, each other in their primary motif, goals, beliefs, assumptions, and models of objectives, and interests. change in Africa which are no longer rel- We must distinguish between emigrant evant today. The earlier general negation or European cultural Christianity and of African culture and personality has Evangelical missions. Emigrant Christian- robbed African Christianity of some basic ity was a by-product of the European spirit and valuable African foundations, which of expansion and colonisation of the African Christians want to recover but world. In essence, it was merely an expor- which are somewhat lost to history. Some tation of emigrant culture, religion, and basic features of African societies such as civilisation. Missions, on the other hand, the family unit, marriage, kinship, social were primarily driven by the spirit of and communal morality, ethics, and jus- Christ’s Great Commission and by other tice have been lost to modern secular religious forces such as revivals. The con- forces which are hostile to African society trast must be kept in focus; otherwise it is and Christianity. Christianity in modern easy to fall into the fallacy of lumping to- Africa is facing many crises, and it seems gether both missions and emigrant Chris- unable to cope with them because certain tianity as having been propelled by the African features were not utilised in estab- spirit of colonialism. lishing Christianity in African soil. We must admit here that it is not al- Western culture has introduced dual- ways clear as to where, when, and how a ism and individualism as ways of seeing line of differentiation can be drawn be- and interpreting life, as opposed to the tween colonialism and some missions. traditional African and biblical holistic With most Evangelical missions, the motif view of life. The biblical and African con- of missions was quite distinct, but some- cepts of community and communal life times it may have come under the influ- must be recovered and developed by the ence of the prevailing cultural and colonial African church. In addition, the quest for milieu. Also, for most mission agencies, authentic Christianity in Africa must ex- the Lord Jesus Christ and his gospel were amine all aspects of missions in an Afri- the ends of Evangelical mission, but this can setting. This approach should lead to was not always the case. a reconstruction of a Christian worldview which is relevant and effective in Africa.