Doctoral Project Approval Sheet

This doctoral project entitled

A SOTERIOLOGY FROM GOD’S PERSPECTIVE: STUMBLING INTO GOD’S RIGHTEOUSNESS FOR A PENTECOSTAL MISSION STRATEGY FOR

Written by

PUI BAK CHUA

and submitted in partial fulfillment of the

requirements for the degree of

Doctor of Ministry

has been accepted by the Faculty of Fuller Theological Seminary

upon the recommendation of the undersigned readers:

______Dr. Cindy S. Lee

______Dr. Kurt Fredrickson

Date Received: February 5, 2020

A SOTERIOLOGY FROM GOD’S PERSPECTIVE: STUMBLING INTO GOD’S RIGHTEOUSNESS FOR A PENTECOSTAL MISSION STRATEGY FOR JAPAN

A MINISTRY FOCUS PAPER SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY FULLER THEOLOGICAL SEMINARY

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF MINISTRY

BY PUI BAK CHUA FEBRUARY 2020

Copyrightã 2020 by Pui Bak Chua

All Rights Reserved

ABSTRACT

A Soteriology from God’s Perspective: Stumbling into God’s Righteousness for A Pentecostal Mission Strategy for Japan Pui Bak, Chua Doctor of Ministry 2020 School of Theology, Fuller Theological Seminary

Building upon theology; scriptural principles; and religious, cultural, and social studies, this doctoral project aims to implement a discipleship process utilizing the modified Twelve Steps concept (N12) for Niihama Gospel Christ (NGCC) and Japanese Christians. In mutually caring closed groups and in God’s presence where participants encounter the Scriptures and their need to live a witnessing life, N12 aims for eventual habit change, ministry empowerment, and development of Christlikeness translated into culturally-relevant witnessing. Part One will begin by describing the general trend of decline in both the community and church contexts. It will also form the introductory portion of the N12 group agenda. It addresses the obstacles for growth and the needs for theological, foundational, and leadership changes. Part Two will engage the relevant resources for a theological foundation in light of the ongoing work of the Holy Spirit in the world—His sanctifying and empowering works in the church for ministry partnership. It includes an exegesis on biblical righteousness for a holistic view of God, of His image-bearers, and of the world He is passionate about. It is hopeful that this corrective view by itself will liberate and transform the N12 participants. Part Three will explore the applications of the above theological findings and decipher them in the N12 group. The structure and content for the pilot project will be elaborated; the roles of facilitators and the participating community explained; the timeline, the various group dynamics and the use of testimonials briefed. Assessment for modification, enhancement, and future recruitment will also be discussed.

ACKNOWLEDGMENTS

The Doctor of Ministry journey has been an expensive one in every sense of the word. Standing now at the completion of the Doctoral Project, I am humbled, grateful, and keenly aware that it is but the beginning of real works ahead. Honor and acknowledgement must first be made public for the private contributions that helped make today's result a reality.

I am grateful first of all to my wife Megumi for her encouragement for me to embark in the almost decade-long journey with Fuller Theological Seminary and her consent to stretch our limited resources, as well as her help with the diagrams and tables in this paper. My thanks to Charis, my eldest daughter who became a children at ten years of age—the youngest I have ever known. She endearingly called me a "nocturnal" for my years of lifestyle contrary to hers because of my study at Fuller. With her younger sister Channah, their diligence and motivation in their respective homeschooling have been my inspirations. Most of all, praise and glory to our Lord and the immanent Holy Spirit to whom Channah has been offering her availing prayers to, and who has counted me worthy to take a small part in the "battle" to finish the writing task.

A word of thanks to my parents-in-law, Shozo and Tomiko Kusu, the senior of NGCC, for allowing me time for study. Special thanks to NGCC for being my prayer partners and the testing ground for the Project.

My heartfelt gratitude for the financial help from my elder sister Mui Chai; elder brother Steven; the late Pastor Steven Lee and his wife Sally, and my first pastors Bruce and Lynn Harpel of Maranatha Church in Minneapolis where Christ found me in 1987.

Remembering also the late Rev. Dr. Rick Seaward who sent my wife and I to Sapporo, Japan as missionaries in 2003. My prayer is that your fruit on this Earth will not only remain but will be multiplied a hundred fold over.

Last but not least, my gratitude extends to Dr. Veli-Matti Kärkkäinen for his initiatory supervision and Dr. Cindy Lee for her subsequent guidance; Dr. Craig Detweiler who encouraged me for the research on righteousness, and Dr. Amos Yong who helped to confirm the direction of my Project. Thank you! God bless you all!

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TABLE OF CONTENTS

ACKNOWLEDGMENTS iv

PART ONE: MINISTRY CONTEXT

INTRODUCTION 2

CHAPTER ONE: OVERVIEW OF NIIHAMA GOSPEL CHRIST CHURCH IN NIIHAMA, JAPAN 16

PART TWO: THEOLOGICAL REFLECTION

CHAPTER TWO: REVIEW OF RELEVANT LITERATURE FOR A CULTURALLY APPROPRIATE OUTREACH AT NGCC 27

CHAPTER THREE: GOD’S UNFATHOMABLE LOVE AND HUMAN RESPONSIBILITY 57

PART THREE: MINISTRY STRATEGY

CHAPTER FOUR: MISSION STRATEGIES, ALTERNATIVES, SOLUTIONS, AND OUTREACH IDEAS 132

CHAPTER FIVE: N12 PILOT PROJECT IMPLEMENTATION AND THE ESTABLISHMENT OF A DEPARTMENT OF DISCIPLESHIP 167

SUMMARY AND CONCLUSION 176

APPENDICES 178

BIBLIOGRAPHY 195

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PART ONE

MINISTRY CHALLENGE/CONTEXT

INTRODUCTION

It is a well-known fact that though Japan has the most missionaries per capita, that though Japan was exposed to earlier than countries like

Korea, this branch of Abrahamic faith is still struggling to take root in the land of the rising sun. It seems as though God has left Himself without a witness in this beloved land where my two daughters were born. Gratefully, this paper seems to point in a contrary direction.

This paper began as a research study for Niihama Gospel Christ Church

(NGCC) in Niihama City, Japan, where I have had the honor to serve for more than ten years, to engage its unbelieving community. It is a Pentecostal church established in 1972, affiliated with the Japan Assemblies of God. Though it suffers dwindling membership in terms of its physical, financial, and numerical criteria, it is considered to be a model church compared with the majority of the

Japanese churches whose congregations range from fifteen to fifty in weekly attendance.

The Challenge of Church Growth in Japan

Like most churches in Japan, NGCC’s remedies for the perennial setback on growth has been staked back and forth between the simplistic Pentecostal strategy of (more) prayer on the one hand, and the duplication of limitless mega-

2 church models on the other, both of which have been found wanting. The church nationwide engages in activities such as evangelistic efforts, “cell groups” systems, and other recruitment drives. Interest-based outreaches such as English lessons, Gospel music choirs, and entertainment-oriented programs such as food or music festivals are regularly conducted. Nevertheless, the limitations of all these activities outweigh their strengths. Seen as church programs orchestrated more for themselves, most Christians who take part do so seasonally and routinely. In the midst of their perpetual career-related busyness, they join in for its entertainment and social values, altogether lacking compelling acumen and evangelistic dynamics. The lack of results often determines the lifespan of these programs.

A recent doctorate dissertation on a related subject by Naoki Inoue, a native Japanese who is also one of the contributors in a cutting-edge book about the unseen spiritual world entitled Interdisciplinary and Religio-Cultural

Discourses on a Spirit-Filled World: Loosing the Spirits,1 affords great insights and delight. Inoue believes that one of the reasons Christianity is stagnant in

Japan is due to the cultural-theological “mismatch” between the Christian message of a transcendent God and the Japanese pantheistic cultural practice that

1 Naoki Inoue, “Spirit and Spirits in Pantheistic Shintoism; A Critical Dialogue with Christian Panentheism,” pages 55-70 in Interdisciplinary and Religio-Cultural Discourses on a Spirit-Filled World: Loosing the Spirits, eds. Veli-Matti Kärkäinnen, Kirsteen Kim, and Amos Yong (New York: Palgrave Macmillan, 2013).

3 embraces a view of gods or kami existing everywhere. He asserts that Christianity has been taught as a transcendence religion at the expense of the people’s “reality, sociality and daily lives.”2 To add to Inoue’s observations, perhaps

“transcendence” also reveals their view of Christianity as impersonal. The sun- goddess as the mother from whom they believe to have originated is after all more personable and more suited to their natural temperate personality.

Centering on the unbelievers at the receiving end, Inoue basically points out the ineffectiveness in outreach. This study agrees with his appraisal. In honest assessment on the ground, however, it is also easy to see that the presumed givers—the passive believers—are responsible as well: no outreach equals no growth.3

The Crux of the Matter

The root of the problem has to do with the personal mentality and reasons for practicing the faith. This study contends that the reason for the low population of Christians in Japan is that Christians in general do not impact the unbelievers around them. They lack both spiritual zeal and reason for outreach, let alone

2 Naoki Inoue, “Toward a Japanese Contextual Pneumatology: A Critical Dialogue with Japanese Pantheistic Spirituality and Jürgen Moltmann’s Panentheistic Pneumatology” (PhD Diss., Fuller Theological Seminary, 2019), 247, UMI Number: 3588216. 3 Personal discipleship is the missing element in most churches. This study argues for the need for discipleship to counter pseudo-Christianity—a reality and cause for lack of Christian commitment in Japan.

4 . Like the rest, Christians are well-to-do, contented, and simultaneously materialistic, known largely for their brand and sacraments.

Why Christians Do Not Engage Unbelievers in Japan: Six Root Causes

This study names six root causes that result in believers not engaging unbelievers in good works and evangelism in Japan. Emerging from various sources, the themes bombard Japanese Christians with their subtle negative messages and not too subtle bondages. The first two of the six root causes are theological in nature; the next two, cultural; and the last two have to do with personal interest. Altogether they form the mental blocks that hamper ministry or its effectiveness, rob the true meaning and satisfaction of serving God, or coerce them to serve with a wrong motive.

“I don't have to”

The first on the list comes from incompatible Western soteriology that indirectly discourages works, and thus outreach to the community. Among others, the doctrines in question are Election, Predestination, and Limited Atonement or the faultily implied doctrine of sola gratia, all of which imply that evangelism is either irrelevant, futile, or to some, unbiblical. Understandably, it has plagued many a synergist with paranoia at the slight hint of works, even if soteriology is

5 not the subject in discussion. This subject will be treated at length in chapter three.

“I can't”

While the first root cause convinces believers that they do not have to

“work,” the second insinuates that they cannot. This faith tenet has its root in

Augustinian “original sin” that not only consigns every infant with the guilt of

Adam but ends with the appointment of total depravity, till humans enter the grave. As a result, the God-given freewill—that very God-likeness—

“disappeared,” and humans are now without “free agency.”4 Not only is guilty humanity now unable to be good enough on their own, they are presumably too weak to do anything good for themselves or for others. A low anthropology inevitably begets low responsibility. Replete with the “Pentecostal” distinctiveness of “tarrying” on the Holy Spirit that borders on mindlessness and faithlessness, a faulty dependency emerges. Asphyxiated and paralyzed, dependents hold on to safety, security, and status quo and never feel sufficiently empowered or good enough to launch out of the ordinary. This combination results in passivity, especially in matters pertaining to faith.

4 J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Carol Stream, IL: Tyndale House Publishing, 1993), 86.

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“I should not”

The third root cause is the perceived cultural impropriety derived from the cultural perception of harmony or “Wa” (social code) that integrally governs and limits interpersonal relationships. Conditioned by the long-held cultural tradition, Japanese would instinctively opt for immediate closure when encountering even slight disagreement, let alone conflicts, to the point of suppressing their own opinions and feelings. These “involuntary” reactions are done to preserve oneself more than the situational harmony per se. In addition, the thought of bothering, troubling, annoying or meiwaku others is debilitating.

This restraint is likewise carried out for the same reason mentioned above.

Desperately wanting to be accepted by other Japanese, believers too gladly comply with this social norm and keep a safe distance from everyone outside of their comfort zone. Thus, segregation remains, and segregation is antithetical to the traditionally communal Japanese inherent understanding of existence.

“I am ashamed to”

The fourth cause for a passive faith among believers is psychological in nature. The unique and longstanding tradition of the island-state coupled with their national accomplishments especially in their world-acclaimed products have instilled in the Japanese an unabated and enviable national pride. It

7 simultaneously binds them in isolationism and unlooses them for worldwide admiration. In regards to religion, which, in the minds of the Japanese thinkers, is nothing but a human invention to meet unreached needs, Christianity is at its best a Western product that though greatly admired, is insufficient to compete with national religions, simply because they are locally produced brands.5 It is reasonable to think that flashes of inferiority have been tormenting the believers whenever the subject of religion is brought up among non-Christian acquaintances.

“I really don't want to”

The fifth cause is perhaps the hardest for the Japanese Christians to admit.

Powerfully confirmed by Inoue in his heart-searching research, derived mostly from reflective scholars in his homeland, Inoue reveals the Japanese historical and foundational roots that took shape as far back as the start of its rice agriculture, more than 2,000 years ago.6 What began as a survival instinct for the families had propelled and likely formed the prevailing self-interest culture of Japan.7 From

5 Foreign nationalities, for example, are addressed internally not according to their respective nationalities but are lumped together as “foreigners” or literally, “outsiders.”

6 Inoue, “Toward a Japanese Contextual Pneumatology,” 33.

7 Nozomu Miyahira, Towards a Theology of the Concord of God: A Japanese Perspective on the Trinity (Waynesboro, GA: Paternoster Press, 2000), 86-87, quoted in Naoki Inoue, “Toward a Japanese Contextual Pneumatology: A Critical Dialogue with Japanese Pantheistic Spirituality and

8 their well-developed honorific postures to their prioritization for harmony;8 from their inner submissive attitudes9 to their outer suppression of their personal emotions and opinions for the sake of their affiliated groups;10 from the willingness to endure the imposed shame culture to the unspoken desire for reciprocal favor for every good deed done,11 they all center on what one can get in return.12 Without painting with too broad a stroke, it is safe to say that this is a cultural dilemma as well as a personal one.

Jürgen Moltmann’s Panentheistic Pneumatology” (PhD Diss., Fuller Theological Seminary, 2019), 32, UMI Number: 3588216.

8 Mitsuo Fukuda, Bunmyakuka Kyokai no Keisei [Developing A Contextualized Church as a Bridge to Christianity in Japan], (Shizuoka, Japan: Harvest Time Ministries, 1993), 61-62, quoted in Naoki Inoue, “Toward a Japanese Contextual Pneumatology: A Critical Dialogue with Japanese Pantheistic Spirituality and Jürgen Moltmann’s Panentheistic Pneumatology” (PhD Diss., Fuller Theological Seminary, 2019), 34, UMI Number: 3588216.

9 Inoue, “Toward a Japanese Contextual Pneumatology,” 34-35. According to Inoue, by then the vertical master-servant hierarchical system practiced in the samurai class in the feudal system of yesteryear already pervaded every home. 10 Shuichi Kato, Nihonbunka ni okeru Jikan to Kukan [Time and space in Japanese culture], (Tokyo: Iwanamishoten, 2007), 224, quoted in Naoki Inoue, “Toward a Japanese Contextual Pneumatology: A Critical Dialogue with Japanese Pantheistic Spirituality and Jürgen Moltmann’s Panentheistic Pneumatology” (PhD Diss., Fuller Theological Seminary, 2019), 34-36, UMI Number: 3588216. According to Inoue, “groupism is one of the characteristics of the behavioral psychology of the Japanese…individuals are not considered to exist independently and their presence makes sense only as part of a group. [As such, they are] to control their emotions for the sake of their group.” Ironically, this mentality is also responsible for the perpetual bullying incidents throughout the nation, where those outside of the group are discriminated. Perhaps to alleviate discrimination, Japanese generally do not want to be distinct from other Japanese.

11 Inoue, “Toward a Japanese Contextual Pneumatology,” 43. Inoue coins this as a “sense of contextualism.”

12 Ibid., 35-38.

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Another unique Japanese character structure was unearthed a few decades ago by a well-known Japanese psychotherapist while working with his neurosis patients. Trained in both Japan and the United States, Takeo Doi further confirms the above assertion of the existence of a general self-interest character among the

Japanese.13 He famously coins his discovery as the psychology of amae—a

“problem of personality”14 which the intransitive verb amaeru describes as a kind of “helplessness” or an infantile dependence a child displays toward his parents, particularly his mother—a dependence and presumption upon another’s benevolence or an indulgence in another’s kindness, common among the Japanese general public.15 Citing Ruth Benedict, a Western anthropologist who states that in Japan, “maximum freedom and indulgence [is] allowed to babies and to the old,”16 Doi further asserts that there is a social sanction in Japanese society for expressing the wish to amaeru.17

13 Takeo Doi, Understanding Amae: The Japanese Concept of Need-love (Kent, UK: Global Oriental, 2005), 19. In fact Doi even speculates that with the deregulation that brought about the release of the Japanese’ obligation to repay their on ‘’ to the emperor who was once held in a sacred position, and to their parents after the war, “it is inevitable that their desire for amaeru was let loose, with the narcissistic element becoming more manifest…This perhaps explains why we now find in Japan so many examples of lack of social restraints. I wonder whether this recent tendency has also helped to increase of the number of neurotics. I think it has, though we have no reliable statistics to confirm it.”

14 Ibid., 14.

15 Doi, Understanding Amae, 14, 31-32. In contrast to his American neurosis patients, Doi chanced upon this common trait among Japanese neurosis patients.

16 Ibid., 18

10

Far from being a racial preference that Japanese take pride in, it seems a more negative implication of amae is beginning to be unraveled. Doi continues to tell the story. Upon the recognition of the existence of amae in their lives, his neurosis patients further confessed that they had not ‘possessed their self’ and had not previously appreciated the importance of their existence.18 This revelation ratifies the existence of the long-speculated identity crisis among the Japanese, confirmed further by Inoue’s earlier assertion of the Japanese “self-uncertainty.”19

The lack of a proper view of oneself not only drives the need to amae further, it inevitably leads to a lack of proper self-care, crippling the thought to care for others which is central focus of this study, long before it ever begins.20

“I am afraid to”

The sixth cause that directly discourages believers to engage unbelievers comes from the church’s typical method of engagement, evangelism, as well as its programmatic verbal propagation of Christian faith. Japanese are not unlike most

17 Ibid.

18 Ibid., 15

19 Inoue, “Toward a Japanese Contextual Pneumatology,” 103.

20 The second portion of Christ’s command to love “your neighbor as yourself” (Mt 22:39) points to the priority and need of self-love. Inevitably, one cannot give what one has not received.

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Christians of any nationality who are not totally at ease with the typically assertive and extroversive nature of evangelism. They are ever wary of expressing opinions different from others. Some are even suspicious of eloquent orators.

With the current cultural obligation to maintain their version of harmony and their inhibition to “bother, trouble or annoy” others still intact, it is of no surprise that evangelism does not often happen in Japan.

Another Attempt by a Worn-out Missionary

With the help of the authors consulted in chapter two where religious and historical data are gathered and processed, a survey of theological foundations conducted and compared, and valuable strategies gleaned, chapter three will address these six issues. A theology of righteousness will be introduced to expose faulty theological and historical background information which has been used to portray the righteous Father as an angry administrator, a bloodthirsty behemoth and a contemptible umpire in the courtroom. Not only have these notions been terrorizing the believers, it has adversely undermined their God-given abilities such as freewill and response-ability to care for others, as required and rewarded by the loving Rewarder, even with salvation. With a theological change of mind,

Christians can now be expected to experience more of God’s love, and in turn act compassionately to their ignorant neighbors, modelling a witnessing and discipling lifestyle with the demonstration of good works.

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For a culture with a high ideal for other-centeredness, or as understood in this paper, righteousness, the Japanese non-Christians will be guided to see through the lens of biblical righteousness,21 in hope that it will direct them to the

God who is the source and the power of true righteousness. The fact that their ideals of righteousness have burdened them with arduous obligations, pushing them to comply in grudges, may propel them to seek alternatives. With the renewed faith now in the believers as the kingdom’s representatives and partners on Earth, a new ethos for other-centeredness and discipleship is in place. A new and more superior Christian culture22 is set to imbue the local scene, where experiencing biblical righteousness can boost confidence in the Christian faith.23

Circumventing syncretism with the local religion of Shintoism, a careful process of contextualization24 will see through some adoptions and adaptations in

21 As much as faith determines actions, biblical righteousness concerns more with doing the right works for the sake of relationships than believing the right creed. It is relationship- centered: like obedience, repentance, trust, fear of God, and even wrath, faith in this study is a relational term, depicting the existence of relationships; it is not sin-focused: This is needed for the Japanese who do not have a sense of an absolute God and biblical sense of sin and thus, salvation.

22 Christians are to celebrate the local culture of other-centeredness with the kingdom’s power of righteousness, peace, and joy in the Holy Spirit (Rom 14:17). By serving alongside them, there are ample opportunities to show and to speak about such power that enables true righteousness, transforms weaknesses, and dispels negative elements in life.

23 Noriyuki Miyake, Belong, Experience, Believe (Gloucester, UK: Wide Margin, 2005), 18. For the Japanese, they generally need to experience (e.g. a ritual) before they believe (e.g. creed of faith).

24 There exist many similarities particularly between the worship in the Old Testament and Shintoism.

13 the evangelism strategy. Hopefully this deliberation will help the Japanese to achieve identification with this local version of Christianity.25 With the implementation of a witnessing and discipling lifestyle and a “gospel of righteousness” as the new evangelistic tool, a new mission strategy will be formed. With this, Christians are expected to be psychologically prepared and confident in showing their faith.

To assist believers in overcoming their long-held habits of cultural shame, natural timidity, and other hindrances to live a witnessing lifestyle, a modified version of the Alcoholics Anonymous (A.A.) 12-Step principles and other related spiritual disciplines will be administered in the presence of God and in small closed groups (N12). At the end of six months or so, personal transformation— from self-centeredness to other-centeredness; from fear of death to fear of God; from guilt to freedom to live for God and love others—is expected to surface.

This in turn helps overcome the challenges of ministry in Japan. This is the focus of chapter four.

This study will conclude with the establishment of a pilot project for N12 groups in chapter five. All the relevant details of the process will be tabulated— from the timeline to the roles of facilitators; from the various group dynamics to

25 Contrary to the dualistic view that dichotomizes the secular and the sacred, one which labels dissidents as “pagans,” both Christians and non-Christians are inspired to obey God in good works and be rewarded by Him.

14 the order and impromptu materials used. At the end of six months, assessment will be made and possible modification and enhancement will be discussed with the personnel involved. Future recruitment will also be outlined in the following discussions.

We will now turn our attention to the local context of NGCC and begin by understanding the believer’s and the typical Japanese mentality and worldviews.

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CHAPTER 1

OVERVIEW OF NIIHAMA GOSPEL CHRIST CHURCH IN NIIHAMA,

JAPAN

Niihama City occupies about 234 square kilometers and has a population of about 120,000. It is one of the major cities on Shikoku Island well-known for the eighty-eight Buddhist temples surrounding the island and their ascetic ritual of

Shikoku Pilgrimage.1 In 1691, the Sumitomo Corporation opened the Besshi

Copper Mine which was once considered to be one of the most productive copper mines in the world.2 The then small fishing and farming village of Niihama was transformed into a major industrial city on Shikoku. Today, machinery, chemical,

1 “The Shikoku Pilgrimage,” Wikipedia, https://en.wikipedia.org/wiki/Shikoku_Pilgrimage (accessed March 28, 2016). The Shikoku Pilgrimage () or () is traditionally completed on foot, but modern pilgrims use cars, taxis, buses, bicycles, or motorcycles. The standard walking course is approximately 1,200 km long and can take anywhere from 30 to 60 days to complete. To complete the pilgrimage, it is not necessary to visit the temples in order; in some cases, it is even considered lucky to travel in reverse order. The pilgrims, who can be anyone, are often recognizable by their white clothing, sedge hats, and walking sticks. Alms are frequently given the pilgrims by bystanders.

2 Niihama.webcam, “About Niihama,” http://niihama.webcam/city (accessed February 4, 2016)

16 refineries, and electric power industries, which mainly originated from the mine, form an active coastal industrial zone in Niihama. The mine was closed in 1973, leaving a unique industrial heritage with many historical landmarks.3

Not unlike Niihama City whose population declines yearly4 due to the higher aging populace and low birth rate, NGCC has been experiencing declines in both membership and offerings until recently. With years of inflation prevailing in the aging community, Sumitomo, which remains the main supplier of jobs in

Niihama, has been systematically downsizing its corporate operations and human resources department. This is also one cause of fluctuation in NGCC membership.

Unique Characteristics of the Japanese People and Culture

The Japanese people take great pride in who they are and what they have—their origin and heritage, their standing in the world, their workmanship, even their agricultural produce. Locally grown rice, for example, is addressed with an honorific prefix, much like the English definite article ‘the,’ while Italian- originated pizza is void of such luxury. Though expertise from any source is greatly valued, they generally view themselves more superior than others. This certainly includes their long-standing culture. This self-regard is perhaps one of

3 “Niihama, Ehime,” Wikipedia, https://en.wikipedia.org/wiki/Niihama,_Ehime (accessed February 4, 2016).

4 Statistics Bureau Japan, “Niihama, Ehime,” accessed March 28, 2016, http://www.citypopulation.de/php/japan-ehime.php?cityid=38205.

17 the reasons local Christians are reluctant to propagate Christianity, seeing it as an

“inferior” culture for the locals whom they tend to please.

Given the national unity and the global influence on environmental and humanitarian outputs, and Japan’s demonstrated ability to engage the future while tenaciously preserving its unique traditions, its self-regard is perhaps inevitable.

Most developing nations generally tend to forego one for the other. Not so with

Japan. Their aptitude for quality extends from their high culture to their appreciation of nature and aesthetic, to the investment in research for the far future. While most developing nations tend to be pragmatic and profit-driven as

Japan is, they generally falter and fail to plan for the future. The same may not be said, however, about the spiritual progress in Japanese churches. It has adopted an

“if it ain’t broke, don’t fix it” attitude as their modus operandi. As far as ministry is concerned, everything goes by the book. Visionary leadership is in short supply.

While the West owes its success to its sense of individualism, Japan’s corporatism, far exceeding that which is practiced by its counterparts in the East, forms the key cornerstone for its overall achievement. While their strong sense of identity positively brings about its national unity, it adversely gives birth to conformists. The urge to be like other Japanese compels them to cling to themselves and keep any foreign entities at a distance. Anything non-Japanese

18 always belongs to the “outside.” History further reveals that the only reason

Buddhism managed to get into the “inside” of Japan in the sixth century was through its syncretistic approach: by incorporating Shintoism into its belief system.

The Japanese timid cultural characteristic also inhibits them to take any radical stand on anything. They are helplessly wary of or shun those who have clear-cut ideologies or philosophies, always indirect and vague about their own opinions, and attempt to be modest and inconspicuous. Easily opting for face- saving, they are weak in handling shame. The warring Samurais of old would rather commit suicide by slitting the stomach (haramaki) then suffer the shame of defeat under their enemy. However, though they are not assertive and prefer not to take risks or commit themselves wholeheartedly to a cause, they are highly disciplined, albeit involuntarily, by their rigid corporate culture. Their non- confrontational trait that stems from their penchant for their cultural version of peace-keeping often results in shallow relationships, those in the church included.

Their peaceful demeanor nonetheless has won recognition abroad. Commented once was their suitability as mediators in international environs such as the United

Nations. This speaks volumes of the culture.

Japanese are also very civic-minded, orderly, and subjugated people. They have also been recognized worldwide for their polite manners and their over-the-

19 top honorific and obligatory practices. Historically, they have been taught

“selfless patriotic service” as the highest good. This forms the cultural backbone of their other-centeredness which is antithetical to the West’s concept of individualism. Nonetheless, the many high cultural ideals have proven burdensome, and at times, unbearable. Referring to the flip side of this nobility,

Tokio Satake laments,

[Japanese] people do not know the full meaning of individual freedom, nor how to use that freedom. So the motivation for seeking individual freedom may be something less than that of establishing a person’s individuality. It may only be to escape from the restraints that accompany a communal way of life. Rather than stemming from a desire to respect the freedom of the individual, it may just be an extension of a selfish feeling.5

Consequently, Satake is convinced that generally, modern Japanese have given in to a mercenary attitude and have lost their sense of responsibility.6 Describing his homeland which he believes has become perhaps the most affluent country in the world, Satake nonetheless laments that,

This affluence has resulted in a loss of the essential qualities of survival in the past. Because of the declining birthrate, the trend toward smaller families continues. Spoilt children brought up with too much protection become adults having never experienced sibling struggles and quarrels. They become selfish and do not know how to sympathize others. Making healthy personal relationships has become a lost skill. They have grown up

5 Japan Evangelical Missionary Association, The Harvester’s Handbook: Evangelism and Church Planting in Japan (Tokyo: New Life League, 1994), 27-28.

6 Ibid.

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in a culture that has provided all that they want, and the resultant selfish tendency has already spread widely throughout society.7

Perhaps related to this selfish tendency or the desire to be even more affluent, the Japanese are obsessed with time and their careers. They are perpetually busy with their work and have little or no time for their private lives.

For Japanese Christians, Sundays are their only days for ministries. Many of the workers’ pastime activities such as “obligatory” drinking sprees are in reality part of their career. They are chiefly motivated by their careers so much so that even their lifestyles are molded by their workplace ethos. The same goes for Japanese churches which take the business model of a top-down, clergy-driven leadership structure where clergies act like revered CEOs.

This apparent privilege is imposed by the culture, however. The given reverence only lasts as long as the “CEO” ascendancies are thought to be needed.

After all, religion is but another commodity in this pragmatic society; everything about religion centers solely on the benefits one receives. This attitude has decidedly shaped the church’s approach to engagement with the general public.

Brief History and Values of NGCC

NGCC was established in 1972 when the pastor couple was requested by six local deaf and mute Christian couples from the Japan Assemblies of God.

7 Japan Evangelical Missionary Association, The Harvester’s Handbook, 22-23

21

Being the only Pentecostal church in Niihama, NGCC stood out as the only local church which placed an emphasis in signs and wonders. Within a few years, it attracted numerous members from various local churches. Not unlike churches with a top-down leadership structure that amplifies spiritual gifts where the gifted occupy the center stage while the rest patronize, NGCC turned inward and catered only to the wellbeing of its members.8 Its vibrant worship style continued to foster member intake but generally, no initiative had been taken to reach unbelievers. In recent years, the establishment of English classes for children; music choir; and have significantly involved unbelievers in related activities, but the majority of believers remain passive as usual.

Not unlike many churches in the West, the general theological assumptions espoused by NGCC are grounded in Pentecostalism while heavily influenced by the Reformed traditions, however unconsciously. This study contends that the inaccurate understanding of Scripture and the improper application of these traditions are primarily responsible for causing churches to be spiritually passive and therefore ineffective in their witness in the community.

Conversely, sound theology aptly applied in a context-appropriate environment of culture will liberate believers and revolutionize their outreach to the world.

8 Brian D. McLaren, More Ready Than You Realize: Evangelism As Dance In the Postmodern Matrix (Grand Rapids: Zondervan, 2002), 140. McLaren laments, “Unfortunately many modern churches have reduced revivals as merely church renewal.”

22

Chief among the faulty theological assumptions is NGCC’s view of salvation. Not unlike the typical Evangelical view that salvation can be secured in a once-in-a-lifetime event with its ultimate—for some, only—benefit of ‘going to heaven,’ it is all about securing eternal life (Jn 17:2). Accordingly, this nature of salvation is personal, individualistic, and aims only for the spirit portion of a person. Espousing a traditional eschatology that “stresses hope as a purely future reality,”9 its view of the physical earth is likewise pessimistic. Salvation chiefly consists of deliverance from the bondages and consequences of sins—a legal offense10 at which God takes umbrage, whose justice can only be sated by the death of Jesus (Rom 3:25), His only Son, on behalf of the offenders. It is obtained through faith (Eph 2:8) and repentance (2 Tim 2:25), both of which are gifts from

God, through a one-time formulaic confessional “believe-in-the-heart and confess-with-your-mouth” ritual (Rom 10:9), in response to the gospel preached in evangelism (1 Cor 1:21) and culminating with water baptism (Mk 16:16). A person is said to be saved by God’s grace alone (Eph 2:8)—another of God’s endowment, since no one is capable of earning the needed pardon due to the

9 Simon Chan, Spiritual Theology: A Systematic Study on the Christian Life (Downers Grove: InterVarsity Press, 1998), 186.

10 H. Wayne House, Charts of Christian Theology and Doctrine (Grand Rapids: Zondervan, 1992), 92. Evangelical view of salvation.

23 totally depraved11 fallen condition (Eph 2:1). It is also by God’s sovereign, predetermined choice which took place before the foundation of the world (Eph

1:4-5). The recipient of this salvation is expected to experience the God-wrought conversion or regeneration (Titus 3:5; 2 Cor; 5:17; Eph 2:1), resulting in rebirth

(Jn 3:3) wherein radical and instant transformation takes place (Acts 9:3-6).

Albeit unspoken, this is the expected, if not preferred, norm. This expectation on experience is consistent with the Pentecostal NGCC’s pattern for the baptism of the Holy Spirit, whereupon waiting (Acts 1:4) believers can anticipate experiencing the Spirit’s outpouring (Acts 2:1-2), with the evidence of speaking in tongues (Acts 2:4).

From the perspective of this proposed theology of righteousness, it is hopeful that NGCC will be open to a fresh understanding of Scriptures concerning the nature of God and His salvific works in and through the Church. Instead of continuing with the existing theological conviction which by nature is counteractive to personal outreach, a biblical other-centeredness will be systematically inculcated into the belief and the lifestyle of the NGCC members.

Having faced for years the steady membership decline despite numerous failed attempts, having known of her own powerlessness in overcoming the status quo, and having been battling with the guilt and shame because of her passivity in

11 Ibid., 99. The Five Points of and .

24 outreach, NGCC is prepared to embark in an alternative approach. As a result of the spiritual disciplines in the N12 groups where inner healing and habit-change takes place—from self-centeredness to other-centeredness—a new outlook for ministry will be demonstrated and new attitude for life will be modeled through personal discipleship. For the sake of her Lord and for the sake of fulfilling her own cultural high ideals and racial obligation, NGCC will be challenged to take a chance to make a difference.

25

PART TWO

THEOLOGICAL REFLECTION

CHAPTER TWO

REVIEW OF RELEVANT LITERATURE FOR A CULTURALLY APPROPRIATE OUTREACH AT NGCC

While the introduction addressed theological incompatibility and chapter one addressed the cultural incongruity for NGCC to engage in outreach to the general public, this chapter seeks various authors for possible solutions.

Undoubtedly, the solutions must be faithful to Scripture while relevant to the

Japanese culture, and be able to address the following questions: What must the church do to recover her pristine missional distinctive? What are the untapped resources available in the church and in its faith traditions that can be used to overcome the challenges? What can we glean from the working evangelistic methodologies and principles in Japan’s past? Where has God revealed Himself in the culture?

Reversing the order, we will first investigate Shintoism, the official national religion—another cultural element of Japan—for its view of salvation.

Next, we will return to the wealth of resources in Christian traditions and mine

27 from them a compatible view of salvation for contextualization. Sourcing for more untapped potentials, this study will unearth more divine promises made to the church, and learn from the missionaries and local practitioners. The last portion of this chapter will focus on where NGCC and other Japanese churches have faltered in motivating Christians to involve themselves in evangelistic outreach and in appealing to the mass of unbelievers nationwide.

Religion in Japanese Culture: Where Living Traditions Meet a Changing World by Noriyoshi Tamaru and David Reid, and Unfolding Japanese Tradition by International Japanese Language Research Center

In order for the church to effectively convey and offer God’s salvation, our quest must begin with the understanding of the potential believer’s version of it or lack thereof. In the case of the latter, the church must then help to identify or create a need for it. What is clear at the onset is that a soteriology that is feebly interpreted as a way of life on earth but rivets solely on heaven, a soteriology that centers on the spirit of its subjects whose faith requires them to only believe, without the demonstration of works, and without the involvement of the self-will, is alien, if not irresponsible to the pragmatic and obligatory Japanese.

In order to understand the concept of salvation in Shintoism, the understanding of the Japanese concept of kami or god and their valuation of

28 humans are needed. Incidentally, the Shinto’s view of kami1 coincides with

Rudolf Otto’s description of the Holy: “any form of existence that possessed some extraordinary, awe-inspiring quality.”2 Notably,

These kami are not considered absolute or transcendent…There is a significant continuity between kami and human…The relationship between kami and human beings is exemplified in the term oyako, signifying the parent-child, or better, the ancestor-descendent relation…The Shinto view of human nature is affirmative and even optimistic. Human nature is accepted as it is; the idea of original sin as found in Christianity does not exist in Shinto. In old Japanese, tsumi (evil) was an undifferentiated concept. It included not only moral transgressions but also natural disasters, physical disfigurements, and disease. Evil was pollution and filthiness, whether physical or spiritual, whereas goodness and purity were essentially one…evil was a secondary accretion, a negative entity that could and should be removed by ritual purification.3

Similarly, concerning their worldview,

The Shinto worldview, like its view on human nature, is essentially affirmative and this-worldly. It takes the present world as the locus of value. According to an ancient myth, the land of Japan is a good land, a land that the kami brought forth, a land that the successive heir of the Sun Goddess, Amaterasu will rule for eternity.

Concerning their concept of heaven and salvation,

1 Matsumoto Shigeru, “Introduction,” in Religion in Japanese Culture: Where Living Traditions Meet a Changing World, eds. Noriyoshi Tamaru and David Reid (Tokyo: Kodansha International, 1996), 15-16.

2 Rudolf Otto, The Idea of the Holy (Oxford: Oxford University Press, 1971), 12-40, quoted in Robert K. Johnston, Reel Spirituality: Theology and Film in Dialogue, 2nd ed. (Grand Rapids: Baker Academic, 2006), 285-286. 3 Shigeru, “Introduction,” in Religion in Japanese Culture, 16.

29

In early Japanese thought, one can find terms for three worlds...including the physical world and the “heavenly world.” None of these ideas, however, implies absolute transcendence over this world. The “heavenly world,” where the heavenly kami lived was not essentially different from the world we know. It had no connection with the idea of salvation.4

Therefore, the Japanese understanding of salvation varies widely from the

Christian view. It has to do with help and deliverance from the kami for things such as good health and well-being of family members, safety in traveling, easy childbirth, success in examinations, traffic safety, good business, or recovery from illness.5 Accordingly, the Sect Shinto, a varied form of Shintoism, is more concerned with life in this world than life in the next. As such, it centers on social and relational matters and encourages simplicity, purity, honesty, diligence, and selfless service.6

This view of salvation is strikingly similar to Judaism’s. The same can be said about their concept of heaven and afterlife: fuzzy. To see where the church might have been amiss necessitates a detour into the similarities between

Shintoism and Judaism. Both embrace the belief of the immanence of the divine

(Dt 4:7; Ps 73:28; 145:18), though the Shinto kami seems so intertwined with

4 Ibid., 17.

5 International Japanese Language Research Center, Unfolding Japanese Tradition (Tokyo: Apricot, 1996), 199.

6 Ueda Kenji, “Shinto,” in Religion in Japanese Culture: Where Living Traditions Meet a Changing World, eds. Noriyoshi Tamaru and David Reid (Tokyo: Kodansha International, 1996), 29.

30 humans that it becomes indistinguishable; both indirectly regard the divine as their fathers (Ex 4:22; Dt 32:6; Jn 1:12); both have a high view of the world and of human beings. Judaism considers the material world on the whole “very good”

(Gen 1:31). Some Jews believe all people, animals, and things contain a “divine spark,” which humanity is assigned to call forth to completeness through loving actions.7

The Creator-God in the also resembles the Shinto Sun goddess of fertility, Amaterasu. Though it is hazy in the Old Testament, the concept of the

Trinity harkens back to the Shinto’s Izanagi, a kami who was thought to have characteristics of a “heavenly father,” together with his consort Izanami, the

“earth mother” kami. They were said to be principally responsible for the formation of the world.8 Together, they made a deliberate decision to,

Give birth to a “lord of all,” after completing the birth of all kami of the land. As a result, Hi no kami (kami of the sun, referring to Amaterasu) was birthed. And since her radiant splendor shone throughout the whole world, Izanagi and Izanami rejoiced and entrusted to her rule over the affairs of Heaven.9

7 Steven Cory, The Spirit of Truth and The Spirit of Error 2: World Religions (Chicago: The Moody Bible Institute, 1986), 2.

8 Institute for Japanese Culture and Classics, An Encyclopedia of Shinto, Vol. One: Kami (Tokyo: Kakugakuin University, 2001), 38.

9 Institute for Japanese Culture and Classics, An Encyclopedia of Shinto, 19.

31

Both the Amaterasu’s descendants—the Japanese people and the Jews— are entrusted to care for the earth and world. As such, they are to do good to other nations.10 Though both can be legalistic, they are nature-loving people. They both have high ideals about life and both seem to struggle to maintain them. Both religions practice purification rituals where the external acts—the physical purification of the body—becomes a spiritual purification. They both perform rituals involving the complete immersion of the body in a sea or river. They both shun taboos such as death and flowing blood.11

Both Shintoism and Judaism involve music and dance, to the praise of the deities.12 Both deities are thought to be capable of giving as well as destroying

10 Ibid., 30. The useful summary of the principles of Shinto faith, published in 1956, where each person who lives according to Shinto is enjoined, (1) To be grateful for the blessings of the kami and the benefits of one’s ancestors, and to be diligent in the observance of Shinto rituals, performing them with sincerity, cheerfulness, and purity of heart, (2) to be helpful to others through deeds of service without thought of reward, and to seek the advancement of the world at large as one whose life mediates the will of kami, and (3) to bind oneself with others in harmonious acknowledgment of the will of the emperor, praying that the country may flourish and that other person too may live in peace and prosperity.

11 Ibid., 33. For Shintoism, the purification rituals are for the restoring of the heart to its original uprightness, and to free the body and spirit from all uncleanness, and reveal the heart in its pristine beauty and integrity. Menstruating women and persons with a recent death in the family are expected to refrain from shrine worship. In Shintoism, exorcism is also part of the purification rite. This ceremony, normally performed only by a Shinto priest, entails the passing of a purification wand over the worshippers or the object to be purified. A highly symbolic act, it effects, according to Shinto teaching, an inward cleansing from all sin and pollution.

12 Ibid., 33-34. The Shinto way of honoring the kami on festival occasions is to serve the kami as one would an honored guest. Thus, the worship includes the offering of festive foods and the performance of music and dance.

32 life.13 In both the Jewish temple and the Shinto shrine, the object of worship is a spirit and not an image in the human form.14 The deities are said to reside in these sacred places of simple structure and arrangements.15 Because of the similarities in these sacred places, as well as the resemblance of their national anthem with the chants in Shinto festival or matsuri, which is supposedly in Hebrew, some

Japanese Christians would go as far as claiming that Japanese originally came from one of the lost tribes of Israel (2 Kgs 17:6, 24).

Whether the above claim should be taken seriously or not, these similarities do seem to point to the enormous possibilities that are likely to change the religious landscape in the future. It is debatable if God has revealed His fingerprints in Shintoism. But as of now, it seems that the possibility to approach the Japanese via Judaism to convey her version of salvation is available to the church.

Certainly, the church should take seriously its evangelistic approach and content, particularly in Evangelicals’ standard naming of humans, especially the unbelievers, as ‘sinners.’ As it was with Luther who insists that “the first duty of

13 Ibid., 38.

14 Institute for Japanese Culture and Classics, An Encyclopedia of Shinto, 34.

15 Ibid. The Shinto’s high valuation of naturalness and simplicity has an impact on shrine construction. The dominant principle is the use of plain lumber and the avoidance of superfluous decoration.

33 the preacher of the gospel is to declare God’s law and describe the nature of sin,”16 many church fathers and revivalists have passed on that preaching baton to the worldwide church, Japan’s included. Risking being unorthodox, the church in

Japan must nonetheless improvise an incarnational conduit delicately. The following review might provide such a channel and an interpretive lens, one that embraces a positive view of humankind.

Toward a Pneumatological Theology, by Veli-Matti Kärkkäinen

With an exposure to the Japanese understanding of salvation through

Shintoism, we browse through the various definitions of salvation outside of the traditional Pentecostal-Evangelical prospects, to further the work of bridging the

Japanese general public. Our search lands us on the Eastern Orthodox theological view of deification. Unlike the traditional Protestant view of which views progress in terms of faith,17 unlike the Wesleyan tradition where the focus is on the quality of Christian life,18 and unlike the Catholic tradition where a

16 Martin Luther, “Preface to Romans,” in Martin Luther: Selections from His Writings, ed. John Dillenberger (Garden City, NY: Doubleday, 1961), 25, quoted in Simon Chan, Spiritual Theology: A Systematic Study on the Christian Life (Downers Grove: InterVarsity Press, 1998), 63. 17 P.T. Forsyth, “Christian Perfection.” Present Truth Magazine 8, Article 5, http://www.presenttruthmag.com/archive/VIII/8-5.htm (accessed March 30, 2016).

18 Simon Chan, Spiritual Theology: A Systematic Study on the Christian Life (Downers Grove: InterVarsity Press, 1998), 98. Moltmann, however, points out that , seen in his five stages of of life, was open to the idea of deification. “Believers are wholly interpenetrated by the Holy Spirit and arrive at the state of Christian perfection, the theosis.” Jürgen Moltmann, The Spirit of Life: A Universal Affirmation, trans. M. Kohl (London: SCM, 1992), 165, quoted in Veli-Matti Kärkkäinen, Toward a Pneumatological Theology: Pentecostal

34

“purity of life” is mere “important prerequisite; the real goal…is union with God or the beatific vision,”19 the Eastern theology, which takes on the most literal version that speaks of a real participation in the divine life of Christ, “understands the need of salvation in terms of deliverance from mortality and corruption for life everlasting. Union with God is the goal of Christian life, even becoming in- godded.”20 Thus, Eastern theology resonates thoroughly not only with the Shinto notion of salvation but with its general outlook in life.

Kärkkäinen, in his ongoing quest for a conciliar doctrine of deification and a pneumatological concept of grace,21 believes that “deification is an ecumenically fruitful and biblically-theologically legitimate image of salvation, which although rarely used by Pentecostal-Holiness people, has some roots in their tradition.”22 Not overlooking the pertinent theological difficulties in Eastern theology,23 and speaking in the language of spiritual theology, he agrees that

and Ecumenical Perspectives on Ecclesiology, Soteriology, and Theology of Mission, ed. Amos Yong (Lanham, MD: University Press of America, 2002), 159.

19 Kärkkäinen, Toward a Pneumatological Theology, 159.

20 Ibid., 152. 21 Kärkkäinen, Toward a Pneumatological Theology, 150.

22 Ibid., 162. Kärkkäinen points out that as far back as 1977, in a dialogue held in Kiev, the Finnish Lutheran Church and the Russian Orthodox Church jointly produced a highly influential soteriological document entitled “Salvation as Justification and Deification.”

23 Ibid., 152, Deification as participating in divine energies and not divine essence, and “the absolute incommunicability of the divine being and a real partaking of humanity in God.”

35 though the fullness of its realization takes place only in the age to come, “this deifying union must be fulfilled ever more and more even in this present life.”24

Downplaying the Pelagian indictment, he points out that Eastern theology does not hold any Reformed notion of merit but neither does it separate grace and human freedom. It upholds instead a divine-human synergy, a cooperation with the Spirit.25 Explicating his pneumatological concept of grace, he reaffirms that

“grace is a presence of God within us, which demands constant effort on our part.”26

In hindsight, it is inevitable that this study would move to consider the theory of Theosis. The study’s high view of the human, its advocacy of a greater freedom of human freewill, and consequently, a greater expectation of responsibility—even in matters concerning salvation—make the otherwise fantastical notion of Theosis manageable. The study’s relational underpinning as well as its stress on experience demythologize the divine-human union language and unveil the relational and personable God.

24 Ibid., 153.

25 Ibid.

26 Ibid.

36

Above all else, the inner logic of Theosis is innately compatible with

Shintoism, making it valuable for contextualization.27 Japan has a long history of claiming its people as descents from Amaterasu, the sun-goddess. The last emperor had numerous times boasted about his unbroken lineage from the deity.

Commencing from a pneumatological rather than the typical Christological standpoint, and in line with the matriarchy Amaterasu, perhaps the Holy Spirit— the ruach, the Vivifier, and Sustainer—can be introduced as God-Mother,28 a notion which is greatly attuned to their amae29 culture. The familial concept of

Trinitarianism likewise fits into their closely knitted family structure, with Jesus taking on the role of the High Priest-Brother who resembles the Shinto priesthood, who not only takes away the corruptions of sin and evil but leads humanity to the Father. The fatherhood of God further coincides with the patriarchal reality in Japan. As Christians model themselves after their God-given call to practically work to care for the Earth, along with everything and everyone

27 Kärkkäinen, Toward a Pneumatological Theology, 162.

28 Nicolaus Zinzendorf, as cited in Craig D. Atwood, “Holy Spirit as Mother,” November 19, 2011, http://zinzendorf.com/pages/index.php?id=holy-spirit-as-mother. Spearheaded by Zinzendorf and further popularized by Moltmann, this notion has increasingly been accepted, replacing the typical Trinitarian patriarchy. Jürgen Moltmann, The Spirit of Life: A Universal Affirmation, trans. M. Kohl (London: SCM, 1992), 157-160.

29 Doi, Understanding Amae, ix. According to Doi, a Japanese academic, psychoanalyst, and author, amae or “need-love” describes the general characteristic of the Japanese need to “depend and presume upon another’s benevolence.”

37 in it, they will prove that Christianity is as much a redemptive culture and a holistic way of life as Shintoism and more.

Toward a Japanese Contextual Pneumatology: A Critical Dialogue with Japanese Pantheistic Spirituality and Jürgen Moltmann’s Panentheistic Pneumatology By Naoki Inoue

Keeping up with the momentum, we return to the contextual work of

Naoki Inoue, a Japanese protégé of Veli-Matti Kärkkäinen at Fuller Theological

Seminary. In search for an appropriate presentation of Christianity in Japan, Inoue painstakingly immerses himself into Japanese pantheistic spirituality and

Moltmann’s panentheistic pneumatology. Through their points of contact, he envisions dialogue between the adherents of both camps.30 His research in the cultural and religious contexts reveals the uniqueness of Japanese mentality and worldviews. From the rabble of history, he unravels human sentiments of fear and desire, ancient traditions and practices, and even the geographical nature, climate, and physical location that have shaped the religious thinking to this day.31

From the study, it is clear to Inoue that the Japanese religions are the products of their culture.32 The Japanese situational judgment and decision- making or situationism, as he calls it, affects their relative view of gods. Their

30 Inoue, “Toward a Japanese Contextual Pneumatology,” 23.

31 Ibid., 237.

32 Ibid., 244.

38 sense of self-uncertainty further led to more ambiguity, resulting in the lack of absolute sense of value in themselves and thus,33 on the gods that they freely made, to be their choice of worship and more importantly, to meet their needs.

The pragmatic need to maintain strong family for protection and the need for close collaboration in the rice fields of the feudal era, and the vertical master- servant relationship developed in the federal society that followed it, influenced their sense of groupism that helped them to keep a utilitarian harmonious relationship with others.34 In turn, that groupism contributed to the formation of the spirit of harmony with gods and nature.35

With his finding on the overall pantheistic tendency in Japanese spirituality,36 Inoue’s panentheistic instinct soon connects the dots. Well-versed in both the missional practices of Christianity and Shintoism, Japanese and the later spiritual movement, he notices the similarities and differences between Moltmann’s panentheistic pneumatology and Japanese pantheism.37 He

33 Ibid., 103.

34 Inoue, “Toward a Japanese Contextual Pneumatology,” 238.

35 Ibid., 231.

36 Ibid., 223-224.

37 Ibid., 22-23.

39 concludes that there are three strengths of Japanese spirituality that Moltmann’s pneumatology should recognize and vice versa.38

The first is the possibility of God (gods) indwelling in all things.

Cautioning the church for her tendencies to emphasize encounter with God in the church,39 Inoue provides the first contextual possibility because the Holy Spirit, according to Moltmann, is transcendently immanent in all things.40 Similarly, the members of the Trinity are penetrating one another or in perichoresis.41

Being an absolute reality grounded in God’s revelation, the ontology of the Spirit is more comprehensive. The ontology of the Japanese gods however, depends upon the people’s subjective ideas and therefore is unstable, says Inoue.

Furthermore, due to the Japanese situationism, it has birthed a relative view of their gods.42 This calls for a change in the church mission strategy for an emphasis on the works of the gentle and mother-like Holy Spirit in Japan.

The second strength and commonality is the harmony of God (gods) with humanity and nature. Moltmann believes that the community of dignity and

38 Ibid., 231-236.

39 Ibid., 236.

40 Ibid., 235-236.

41 Ibid., 231.

42 Inoue, “Toward a Japanese Contextual Pneumatology,” 231.

40 righteousness exist in harmony through the redemptive works of Christ at the cross.43 Commenting on the harmonious relationships between the gods with the

Japanese and that they exist to help and heal them, Inoue laments that though the emphasis on the believer’s relationship with God and the church are rightful, it adversely leads to the disregard of their relationship with the unbelievers and the society.44 Likewise, the church often holds on to her claim of personal righteousness that adversely marks the world as an evil that should be separated from.45 This calls for soul-searching and remedy.

The third similarity between Japanese pantheism and Moltmann’s panentheistic pneumatology is their realistic worldview.46 According to Inoue, because the Japanese are secular and realistic, they find it hard to accept

Christianity beyond their realistic interest. This is particularly true with the message about the sovereign God, human sin, and the need for salvation and heaven-going.47 However, due to the lack of the concept of heaven especially in

Shintoism, their goal of salvation is limited to this world and therefore lacks

43 Ibid., 128.

44 Ibid., 236.

45 Ibid.

46 Ibid., 103, 231, 239.

47 Inoue, “Toward a Japanese Contextual Pneumatology,” 239.

41 eternal hope. Moltmann’s, however, is more holistic.48 It further directs the church to another possibility for contextualization.

The Harvester’s Handbook: Evangelism and Church Planting in Japan, by Japan Evangelical Missionary Association

Moving on in the consultation process with the authors, we next engage the local pastors and missionaries and learn Japanese church history, focusing especially on their ministry foundations rather than their methodologies. The lessons from the successes of the predecessors focus firstly on the attraction

Christianity posed to the Japanese general public, and secondly and more fundamentally, the motivations for an unbeliever to want to embrace its faith.

Christianity, a symbol of westernization, though shunned by the traditionalists, attracts others. This is evidenced from some of the successes in the kikkake

(trigger-opportunity) contacts. Coming with a pragmatic and benefit-oriented mentality, many unbelievers “seize the contact or chance which [opens] the door to relate to the social group of the church.”49 The concept of “belonging before

48 Ibid., 127-128, 137, 170.

49 Japan Evangelical Missionary Association, The Harvester’s Handbook: Evangelism and Church Planting in Japan (Tokyo: New Life League, 1994), 220. Other examples of kikkake contacts are the provision of teaching of English, invitations to special events in the church, crisis intervention, and so on.

42 believing,”50 further expanded by Noriyuki Miyake, the Principal of Central Bible

College in Japan to, “Belong. Experience, Believe,” is one of the main keys for

Japanese unbelievers to come to faith.

Several unfulfilled needs have motivated unbelievers to approach

Christianity. A survey conducted by the Lutheran World Federation in Tokyo has shown that the common concern for teens and the twenties was existential issue on identity. For the forties, they were “Meaning of life,” “Right way to live,” and

“What true love is.” For those above fifties, “Right way to live,” “Understanding of death” and “Escape from loneliness” were their answers. For the survey done in the church, “Warm fellowship” and “Forgiveness of sins” were the common reasons for faith for all age groups, but “Peace for the soul” exceeded 50 percent for those in their thirties and above. Seventy-five percent of the men in their forties were seeking “Forgiveness of sins” and “Religious atmosphere” verifying that there are urgent needs among middle-aged and older men. On the large scale, feelings of “Powerlessness” and the “Reproach of sin” were the reasons that drew men and women to faith. They are closely linked to human relationships.51

50 John Finney, Finding Faith Today (British and Foreign Bible Society, 1992), quoted in Mike Booker and Mark Ireland, Evangelism -- Which Way Now?: An Evaluation of Alpha, Emmaus, Cell Church and Other Contemporary Strategies for Evangelism (London: Church House, 2003), 18.

51 Japan Evangelical Missionary Association, The Harvester’s Handbook, 229-230.

43

Indeed, relational problems pose the greatest threat among the Japanese, especially in their work environments. Their shallowness in relationships, their people-pleasing attitude and amae propensity, as well as their cultural tendency to suppress negative feelings have perhaps contributed most to the high suicide rate in the nation. Poor handling of personal squabbles, disputes, and even disagreement with yet another poor ability for reconciliation have permanently damaged relationships. Here, the church can offer to lead them to the needed inner strength in Christ and demonstrate the relational skills needed for reconciliation.

One of the weaknesses mentioned earlier among the Japanese is their fear of risk-taking. This is abundantly reflected in their faith in God or the lack thereof. Having an invisible relationship with an unseen God proves to be too abstract – a risk many are reluctant to take. In fact, personal God-encounters are rarely heard of in Japan. Perhaps their problem with faith is one of the answers to

Amos Yong’s question on why Pentecostalism does not seem to thrive in the

Japanese context.52

In any case, this is one of the reasons why the need of works is so strongly stated in this study. The notion that works perfect incomplete faith certainly

52 Kärkkäinen, Veli-Matti, Amos Yong, and Kirsteen Kim, eds., Interdisciplinary and Religio-Cultural Discourses on a Spirit-Filled World: Loosing the Spirits (NY: Palgrave Macmillan, 2013), 9.

44 comforts and encourages those who are weak in faith (Jas 2:22). Perhaps it is correct to say that the orientation to works and the inclination for results is what makes Japanese pragmatic. It is certainly not far from the truth that what is real to

Japanese Christians must also be visible. As faith is reduced to mere mental assent as it often is, they lose touch with local realities and become irrelevant to the people they once attempted to reach. The word-centric Evangelical church should likewise express its faith in works, as in so doing it removes the unnecessary caricature of the so-called social gospel it helped enact.

In practical terms, the way conversion is shown by the Japanese Church has to do with the outward expressions as a way of life. Rightly taking its support from 1 Thessalonians 1:9, it is the turning away from the past way of life to a new way of life53 that seems to ascertain the invisible grace with works, and rightly so (Lk 6:43-46). Dr. Kobayashi, President of Tokyo Biblical Seminary, while giving practical advice for baptism, said:

We often use the expression of a clear salvation experience. This experience starts with a conviction of sin, repentance, and faith leading to salvation. Usually, we emphasize justification and try to explain its meaning clearly in a baptism preparation class. Often seekers become frustrated here, not because they don’t understand the meaning of justification, but because they have never actually experienced the reality. So it is very important to emphasize that the reality of justification is based on the understanding and experience of repentance from sin and the

53 Japan Evangelical Missionary Association, The Harvester’s Handbook, 224.

45

new birth by faith. As we emphasize this, believers with a clear experience of repentance will build churches full of life.”54

As opposed to the Western church which stresses the importance of faith in matters such as salvation, Kobayashi’s emphasis on repentance is perhaps intentional. It is hard to miss his underscoring on personal responsibility. Perhaps this personal responsibility actually springs from the Japanese obligatory cultural characteristic—a form of reciprocity. One thing is certain: the worldwide church of God is obliged to live as salt and light.

The great wealth of testimonies and reports described above resonate with the essence of this study. The need to emphasize works and responsibility, overlooked by the Church by her overemphasis on “grace alone,” is one of them.

This is crucial for the unbelieving Japanese who otherwise would view

Christianity as irrelevant. Furthermore, by assuring them that persistent effort in works for God can help expand their faith in God and lead to the spiritual experience they long for, it motivates Japanese Christians to model works and to pray more earnestly for themselves for encounter with God. The years of ministry experience through the endless trials and errors of the many forerunners in Japan further confirm the direction for continued ministry in Japan—meeting the unfulfilled and felt needs of the realistic unbelievers, especially those which pertain to relationships, through the channel of “blessing.”

54 Japan Evangelical Missionary Association, The Harvester’s Handbook, 254-255.

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Overcoming Sin and Temptation, by John Owen

Before we move on to understand what a witnessing lifestyle looks like or how practically we can be the salt and the light, we must first be aware of the forces that work against such aspirations—the indwelling sins within each believer. This understanding of human inhibition is critical for the development of the modified 12-Steps training program in N12 groups, utilizing the Alcoholics

Anonymous (A.A.) 12-Steps principles for habit-change. We now turn to perhaps the greatest English theologian ever, who is often called the theologian of the

Holy Spirit, John Owen.

It is hard not to imagine the weightiness in the air or the somber tone of the Puritan saint when he utters these words: “Be killing sin or it will be killing you.”55 Like any movement, the sola gratia or grace-alone movement has led to excesses. Many who rely on grace not only assume forgiveness on every turn but imagine obedience to God and His word as a thing of the past. Living now under the rule of grace and the law of the spirit, Christians minimize sin, blame circumstances, or explain away sinful behaviors rather than seeing their source in their own hearts (Mk 7:21-23).

55 John Owen, Overcoming Sin and Temptation: Three Classic Works by John Owen, ed. Kelly Kapic and Justin Taylor (Wheaton, IL: Crossway, 2006), 50.

47

Owen however, contends that while the dominion and rule of sin is broken in believers, the presence and power of sin yet remain. Concerning grace, he bluntly states, “When grace has made its entrance, yet sin will dwell in all its coasts.”56 Only by the power of the indwelling Spirit and the active work of the believer’s mortification (which is not “morally reforming” oneself, Rom 8:5-8) will slowly reduce and kill off evil influences of sin in the believers’ lives.

According to him, mortification is a lifelong habitual fighting against sin in the believers’ lives—weakening it, rooting it out, and putting to death what is earthly in them (Col 3:5; Rom 8:13). Indwelling sin is relentless, prevalent, and deceitful, diminishes their fellowship with God, weakens their resolve, entangles their hearts with its affections and desires, fill their minds with wrong thoughts. Left unopposed, it grows like cancer, weakens them, and places them in mortal spiritual danger (Heb 3:12-13).

Instead of passive resistance, Owen calls for active assault on sin. Among the many avenues he formulated, preaching to oneself, or self-talk, both privately and publicly, have been proven to be effective by many of his Puritan followers to combat persistent sins. He calls for watchfulness and prayer, constantly checking ways sin penetrates their lives and closing those gaps. The heart, according to

56 Ibid., 261-262.

48

Owen, is the seat of the affections which if ruled by sin will lead to its control over the affections.57

Owen points the believers to the Savior and highlights the works of the cross and the Spirit in their sanctification. With the given by God such as Scriptures, prayer, fellowship, accountability, communion, and spiritual disciplines, believers open themselves to the Holy Spirit and are healed.

Owen’s discovery sheds light on the otherwise forgotten nature of sin and gives hope for change simultaneously. This understanding is crucial in preparing

NGCC members for the needed change in N12 groups in terms of habits such as self-centeredness, guilt, shame, and other shortcomings. Through the means of grace outlined above, it is hopeful that believers can be set free from the self and begin to care for others.

Evangelism in the Early Church, by Michael Green

With one eye on the culture and the other on the present reality of the church, we return to the first-century church to discover what evangelism entails, and why the early disciples could turn “the world upside down” (Acts 17:6).

According to Michael Green, renowned authority on the subject and practicing evangelist, three main clusters of words explain the evangelistic works of the early church: euangelizo (eu)aggeli/zw, to tell good news), kerusso (khru/ssw, to

57 Owen, Overcoming Sin and Temptation, 103, 261-262.

49 proclaim) and martureo (marture/w, to witness). In the King James Bible the first two words are translated as “to preach.” These two words are closely related, but they are different from the third. Klaas Runia explains that khru/ssw emphasizes the event while eu)aggeli/zw “emphasizes that it is a joyful message.”58

The good news in eu)aggeli/zw is the good news about the appearance of the long-awaited Messiah and is about God's kingdom.59 Both eu)aggeli/zw and khru/ssw are used to announce victory,60 God's kingly rule,61 and judgment on those who reject such good news.62 khru/ssw is a word used to describe the authority of a Greek herald who could offer a peace surpassing the pax Romana.63

It is almost inevitable that the evangelistic approaches that utilize both eu)aggeli/zw and khru/ssw, especially with the latter, involve some kind of

58 Klaas Runia, “What is Preaching According to the ?” Tyndale Bulletin 29 (1978):8, quoted in Aldwin Ragoonath, How Shall They Hear: The Art of Effective Biblical Preaching (North Brunswick: BRIDGE-LOGOS Publishers, 1996), 11.

59 Michael Green, Evangelism in the Early Church (Grand Rapids: Eerdmans, 2003), 80, 171. The importance of the kingdom is included in all the three word-clusters. Acts 1:6ff; 8:12.

60 Ibid., 87, 91. 1 Peter 3:19 is interpreted as Jesus declaring victory to the spirits in prison.

61 Ibid., 82. Mk 1:14f.

62 Ibid., 86. Rom 2:16; 10:16, 21; 2 Thes 1:8; Mk 8:35f.; cf. 16:16.

63 Ibid., 403.

50 confrontation,64 as it was in the first two centuries.65 The noun for khru/ssw is kerygma (kh/rugma, 1 Cor 1:21), and it is defined as the “proclamation of the death, resurrection, and exaltation of Jesus that led to evaluation of His person as both Lord and Christ, confronted man with the necessity of repentance and promised the forgiveness of sins.”66 Hence, khru/ssw implies the gospel’s proclamation with authority.

Green describes the third evangelistic work in the early church, marture/w as first and foremost the divine witnesses where God bears witness to

Himself through the Scriptures, through the internal witness, and the gift of the

Holy Spirit, which help the believers to develop their own witnesses—their faith in God and the evidence “on which they have committed themselves;...which led

64 Following the lead in 1 Peter 3:19 and the hint from Jesus that His casting out of demons signifies the breaking in of God's kingdom into the dominion of the usurper-king of Satan on earth (Lk 11:20-22), perhaps there is a spiritual implication for the intended use of the word khru/ssw. It is possible that its main use is for “spiritual warfare.” Accordingly, Jesus reveals to the disciples that Satan, the 'strong man' in verse 21, can be overcome when a 'stronger someone,' mostly referring to Himself (v. 22), attacks and overpowers Satan, removing his armor, which likely refers to the demons that He cast out earlier in verse 14, after which He is free to distribute Satan's plunder, by freeing the demon-possessed person who was mute because of the demon in him. This is perhaps why Jesus sent His disciples out to proclaim God's kingdom by healing the sick, raising the dead, cleansing the lepers and casting out demons (Mt 10:5, 7-8). In short, the actual target of the means of khru/ssw is the spiritual dark forces behind the unbelievers, not the unbelievers per se. But when the realized victory is proclaimed, they receive the benefits.

65 Green, Evangelism in the Early Church, 126.

66 R.H. Mounce, “Kerygma,” International Standard Bible Encyclopedia, rev. ed. (Grand Rapids, MI: Eerdmans, 1979), PC Study Bible, CD-ROM, version 5.1 (Biblesoft, 2008).

51 them to that life-changing encounter with Jesus.67 Thus, marture/w includes the idea that one experiences or knows something because it was taught by divine revelation or inspiration.68 This definition is crucial to understanding biblical witnessing as it surpasses the natural sense of testifying what one sees or hears, as in the case for eyewitnesses. As testimonies can at times be subjective and disputable, they are testimonies nonetheless, profitable for personal witnessing.

The Biblical believers are witnesses because they have experienced the work of

God.

This study stresses the need for divine encounters to produce effective witnesses (Acts 1:8). Evangelism, after all, is God’s work with human cooperation.69 Vladimir Lossky, in the context of the interdependence of the finished works of Christ and the dispensation of the Holy Spirit in the church, declares, “It is by receiving the Spirit that human person can bear witness in full consciousness to the divinity of Christ.”70

This study also maintains that it is this kind of witnessing—carried out within an authentic biblical live and authenticated by God’s works, as opposed to

67 Green, Evangelism in the Early Church, 112-113.

68 Thayer's Greek Lexicon, PC Study Bible, CD-ROM, version 5.1 (Biblesoft, 2008).

69 Green, Evangelism in the Early Church 380.

70 Vladimir Lossky, In the Image and Likeness of God (Crestwood, NY: St. Vladimir's Seminary Press, 1974), 109, quoted in Kärkkäinen, Toward a Pneumatological Theology, 155.

52 the poised verbal proclamation of the gospel that suits the non-assertive and pragmatic culture of Japan. This study is convinced that marture/w, which appears 1.5 times more often than eu)aggeli/zw and khru/ssw combined in the

New Testament, may indicate that generally believers are to witness rather than to preach or to proclaim. Acts 1:8 seems to confirm that. Also, reading in its context in the New Testament, it is rather clear that both eu)aggeli/zw and khru/ssw are used to address the evangelists, the apostles, or those who are gifted in evangelism (Acts 10:42; Rom 10:15; 1 Cor 9:14; 2 Tm 4:2).

Practically speaking, marture/w is more powerful than eu)aggeli/zw and khru/ssw. From the Old Testament to the New, God has called His people to be

His witnesses. Even so, He often bears His own witness when He discloses

Himself.71 arture/w is more powerful first of all because both God and human are witnessing for God. Additionally, in the Book of Acts and in the Gospel of John, marture/w has a different nuance where loyalty to Jesus, rather than the personal testimony of Him, is the main point.72 In other words, marture/w emphasizes the

71 Green, Evangelism in the Early Church, 108-114.

72 Green, Evangelism in the Early Church, 408.

53 being or the person who marture/w: their attitude, motivation, and specifically their “moving allegiance to God,”73 more than the doing itself.

In 1 Peter 3:1-2, Peter advises wives to submit to their husbands so that even the disobedient husbands might be won by their behaviors, without a word from them. This is a model for all Christians to marture/w, for action speaks louder than words. Especially in today's world, no one likes to be sold to.

Apologetics almost always leads to arguments, because it inevitably creates opponents, making one a winner and the other a loser. No one likes to lose, especially those who are proud and insecure. In marture/w, believers do not win arguments; they win the heart, with their hearts.

marture/w is powerful because the unbelievers know the witnesses—their past and present, their bad past and their good present. And when believers give credit to the God who makes these good changes, the believer’s words and life story become a powerful message of the gospel. This is evidenced…the early male disciples who at first ran to save themselves at Christ's crucifixion but later, following another of Christ—Mary Magdalene’s—lead (Jn 20:18), boldly declared Him after His resurrection.

There is more about the power of marture/w. The loyalty to Christ is what enables Christians to take on an ultimate dimension of marture/w—martyrdom.

73 Ibid., 386.

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The word “martyr” is another meaning for marture/w. marture/w is powerful because it encompasses everything: the believer’s life and even their death can be used to draw many to Christ. And the effect of martyrdom lasts forever. This is the effect of Stephen's martyrdom. While being stoned, he prayed for his murderers and forgave them (Acts 7:54-60). Though he died, his testimony of

Christ lives on. It can be argued that his death and his forgiveness of the perpetrators were instrumental for the salvation of the persecutor Saul, who later was the Apostle Paul, who was present at his martyrdom (Acts 7:54-8:1; 22:19-

20). Likewise, the martyrdoms of the other disciples of Christ have continued to testify not only to the authenticity of their faith but to the indelible witness of the reality of Christ. From first-century Jerusalem to present-day China and elsewhere, persecution including martyrdom consistently brings about unthinkable results—“the Church daily increased.”74 This study is in no way advocating for a physical death of martyrdom. It is, however, echoing the word of the Master, calling Christ’s followers to willingly deny themselves in order to fully follow Him (Mt 16:24-25; 1 Pet 2:21). This is especially pertinent to the

Japanese context.

Putting martyrdom aside, as Christ’s followers, preaching the good news is the least every one of His witnesses must do. The good news heard through

74 Fox's Book of Martyrs, PC Study Bible, CD-ROM, version 5.1 (Biblesoft, 2006).

55 their lives, though, is much more powerful and effective. It is even more powerful if it is through their deaths for the sake of their beloved Lord. For the Japanese believers, it is time to call upon the Holy Spirit the Evangelist75 to marture/w alongside Him.

75 Eddie Gibbs and Ryan K. Bolger, Emerging Churches: Creating Christian Community in Postmodern Cultures (Grand Rapids: Baker Academic, 2005), 85. It was reported years ago in the United Kingdom that the presence of God was experienced in the rave scene where drugs were used. Many were converted as a result.

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CHAPTER THREE

GOD’S UNFATHOMABLE LOVE AND HUMAN RESPONSIBILITY

The subject of salvation has revolved around two essential elements of prayer and preaching. Those who rightly embrace the fact that “salvation belongs to our God” but through their lives preach a work-less or hyper-grace gospel contribute to the first two of the six reasons Japanese Christians do not reach out to unbelievers. The liberal wing of the church that emphasizes on orthopraxy, that at times places culture in a more prominent position than the work of Scripture, has been dubbed to nonverbally preach a social gospel. Christians in this squadron would easily pitch into the third and fourth excuses for not evangelizing. Those who immerse in a prosperity gospel—the gospel of self, however unconsciously—would uncannily assign credence to all of the six, if not the last two evangelistic realities in Japan. In short, none of the above commits directly to the preaching of the gospel of glad tidings.

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In all fairness, some do preach the gospel, if not laboring themselves in prayer. It is not the gospel of peace, however. Not unlike the Evangelical gospel preached around the world, it is the gospel of judgment and escapism. Akin to

Peter’s first evangelistic address suited for the Jews (Acts 2:14-39), the non-

Jewish Japanese hearers are inevitably taken aback by its element of imposed guilt whenever it is preached to them. Instead of a righteous and weary father longing for the return of the long-lost child portrayed by Christ (Lk 15:11-31), the first encounter with the knowledge of an angry, blood-thirsty, and emotionless courtroom arbitrator of justice1 who needs to be appeased is enough for them to doubt any resemblance of good news. This is also one of the reasons Christians agonize to present it. Garnered from an understanding of God’s righteousness and a soteriology from varied angle, in lieu of the standard Evangelical gospel, a gospel of righteousness, derived from the theology of righteousness akin to Paul’s address to the Athenians (Acts 17:22-31)—a gospel of peace, one that honors human dignity and decision, totally free from manipulation, will be proposed in chapter four.

1 The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia, In Four Volumes, Fourth Book (Nashville, TN: Abingdon Press, 1962), 80. The theology of Western Christianity generally interprets biblical righteousness not as the fulfillment of the demands of a relationship as this study espouses but as justice.

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What is a Soteriology from God’s Perspective?

This question implies the existence of dissatisfaction with the present soteriology as well as the difficult tasks ahead to fully attain such a perspective.

The steps toward such vision however, must begin with truth and theologies that are as far away from the assertive human elements as possible—dogmatism, fundamentalism, and absolutism. They must be “pure, peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere” (Jas 3:17-18); one that is marked with tentativeness and humility.

The prevalent errors concerning the handling of biblical truths among them are polarization, selectiveness, overemphasis, and overstating of certain truths to the neglect of their inherent paradoxes. With the many recent voices like

Grenz and Olson who rightly point to the fluid and “vulnerable” nature of theology,2 and while not negating the theological works that have gone beforehand, this study chooses to focus not on the either/or dogmatic stance but rather opts for a both/and alternative.3

2 Stanley J. Grenz, and Roger E. Olson, Who Needs Theology?: An Invitation to the Study of God (Downers Grove, IL: InterVarsity Press, 1996), 89-91, 107-108, 123-125. Referring to the issue of ‘reader’s context,’ the authors affirm that all Bible readers are affected by their own historical and cultural contexts, that no one can avoid bringing the contemporary context into their theologizing, that each experiences the world through the lenses of an interpretive framework. Concerning the fluid and evolving nature of theology, the authors believe that the theologian’s task “is not simply to repeat the theological declarations of any previous era, even the biblical era.”

3 Craig Detweiler and Barry Taylor, A Matrix of Meanings: Finding God in Pop Culture (Grand Rapids: Baker Academic, 2003), 312.

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Centering his argument on God’s intention for relationships with His creation, Derek Flood, the author of Rebel God asserts that,

The Bible is the witness to that relational self-disclosure of God in history, with the primary goal not being a collection of intellectual information or doctrinal propositions about God, but in encountering us relationally with Jesus Christ (1 Jn 1:1-4) so that we may come into a vital salvific transforming relationship with God…[They] tell us about God's character, and where we stand in the relationship to God. It tells us how to see in our dark world through the eyes of hope, faith, and compassion. It shows us how to understand ourselves and others.4

Referring to the (Scripture, reason, tradition, and experience), he states,

Scripture provides the interpretive lens through which we can understand our experiences…shape reason, and is the source from which tradition develops... Scripture…has a servant function…not in defining a picture of absolute reality as a man-made foundation of knowledge upon which we can rest our faith…[for] our faith is not rooted in a static book, but in the living reality of the Lord Jesus which that book is a witness to (Jn 14:6).5

Echoing Grenz and Olson, Flood has this to say about the

Fundamentalist’s claim on the inerrancy of Scripture, which he too affirms:

Even if we begin with the assumption of an inerrant and infallible Bible, by the time the manuscripts are translated into another language and culture, and then read by people who themselves are fallible and liable to

4 Derek Flood, “An Evangelical Relational Theology: A Personal Relationship with God As Theological Leitmotif,” The Rebel God (blog) (accessed March 17, 2016), 3. http://therebelgod.com/RealtionalTheology.pdf.

5 Ibid., 4. Italics original.

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error, there are so many levels of potential miscommunication that the idea of Scripture being inerrant or infallible becomes rather moot.6

Pointing resolutely to Christ, Flood subsequently concludes that,

It leaves us aware of our own fallibility, and in need of relational trust in the…Absolute Truth. We indeed have a sure foundation, not built on our having truth, but in Truth having us. This surety in dependency strips us of our triumphalism and hubris…we cannot claim to have a monopoly on truth, but Truth can have a monopoly on us when we open our lives up to the one who is Truth…This understanding of God not only interacting with Scripture initially in its inspiration (God-breathed), but relationally in its illumination (God breathed life into the page and revealing its truth to our hearts) has been highlighted by Karl Barth who makes Christ the foundation from which to understand Scripture. In this context, this means that the basis of the infallibility and inerrancy of Scripture is not in the text itself so much as it is in the Spirit's ability to faithfully communicate Truth to us through the text…truth is not abstract and static, but personal and alive. We know truth through being in a living active dependent relationship to the Truth who is Jesus.7

Embracing the above relational vision of reality for the understanding of truth with pragmatism,8 this study contends that theology must be biblical and practical; relevant to and always affecting life.9 For this reason, as well as due to the nature and brevity of this study, this study does not present the well-

6 Flood, “An Evangelical Relational Theology,” 5.

7 Ibid., Italics original.

8 Grenz and Olson, Who Needs Theology?: An Invitation to the Study of God, 110. The authors, representing scholars and practitioners alike, articulate perhaps the most pointed accusation unbelievers have on the church: it is irrelevant; often, the church provides answers to questions no one is asking.

9 Ibid., 108, 120, 33. As opposed to the highly speculative though extremely reflective academic theology that is “disconnected from the church and has little to do with concrete Christian living.”

61 established arguments of the opposition in detail but attempts heuristic and pastoral expediency throughout. To establish a well-rounded position, this study takes on many diverse theological stances, such as Eastern Orthodoxy, to complement the existing Pentecostal-Evangelical heritage. Reflecting the famous

Shakespearean dictum, “truth is truth to the end of reckoning,”10 this study strives to move beyond the existing insider-outsider paradigm which unconsciously views reality from a fundamentalist interpretive lens. For a culturally sensitive application, one that encompasses the above God-reality in all things, it adopts an open-minded attitude toward a panentheistic vision, even Shintoism. A holistic approach to reality equally requires the roles of both the intellect and emotions.11

It peruses both the Old as well as the New Testament for check-and-balance

10 Grenz and Olson, 100. The authors likewise attest that “All truth is God’s truth.”

11 Robert C Walton, “Chart 3: The Pendulum Effect in Church History,” Chronological and Background Charts of Church History (Grand Rapids, MI: Academic Books, 1986), 78. The years of pivoting either on the intellect or the emotions in church history from Montanism in the second century to Liberalism in the twentieth should remind the church of the need to embrace both. A pneumatological approach likewise cannot disregard experiences. Concurring with Robert Louis Wilken’s pneumatological methodology that engages biblical texts “from experience and liturgy to Scripture and back to experience, liturgy and Scripture again…in an ongoing hermeneutical spiral,” Robert Louis Wilken, “Is Pentecost a Peer of Easter? Scripture, Liturgy, and the Proprium of the Holy Spirit,” in Trinity, Time, and Church: A Response to the Theology of Robert W. Jenson, ed. Colin E. Gunton (Grand Rapids, MI: Eerdmans, 2000), 158-177, quoted in Amos Yong, Spirit-Word-community: Theological Hermeneutics in Trinitarian Perspective (Aldershot, Hants, England: Ashgate, 2002), 27. Yong likewise proposes to read Scripture through three categories: relationality, rationality, and dunamis or power of life and community. Philosopher and psychologist William James describes concepts as reducing “the world to its external appearances,” advocating for their fluidity and simultaneously appeals his readers to take mystical experiences seriously. William James, Essays in Radical Empiricism [and] A Pluralistic Universe, ed. Ralph Barton Perry (New York: E. P. Dutton, 1971), quoted in Marjorie Suchocki, Divinity & Diversity: A Christian Affirmation of Religious Pluralism (Nashville, TN: Abingdon Press, 2003), 42-43.

62 purposes. In pursuit of human wholeness, it seeks professional expertise both from the sciences and humanities, including that of psychology. In turn, this study attempts to apply its research theologically and pastorally.

Toward A Soteriology from God’s Perspective

Deriving from a positive anthropology and a theological foundation akin to Derek Flood’s relational theology, and from its corollary theology of righteousness which this study is built on, a soteriology from God’s perspective envisions a holistic, cosmically redemptive, participative, and relational soteriology centered on righteousness and relationship instead of on justice and performance. Specifically, it consists of the following elements:

1. Mutual and participative: Contrary to the Reformed espousal of a passive

salvation that is purely a one-sided sovereign act of God, God and the

potential recipients must will and act in the salvation process. Since God’s

will is certain (1 Tim 2:4), humans are responsible to will and to do their

parts in the salvific process (Jn 5:24; Rev 22:17).

2. Able and responsible: While salvation is a divine free gift and is

personally attainted, the recipients are obligated to be a part of other’s

salvation. Based on God’s command to love (Mt 12:30-31; 5:43) and the

independent nature of relationship, this accountability is a corollary to the

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righteousness received through Christ that designates the recipients able

and responsible for other-centeredness.

3. Help: Not negating God’s ultimate eschatological restoration, salvation

from this perspective is the transcendent and immanent Holy Spirit’s

“exceedingly ready helps” (Ps 46:1) for wholeness for all, now on earth.12

4. God’s unfathomable love (Eph 3:18-20): God saves and freely justifies out

of His love unimaginable by finite human beings that while they were yet

sinners (Rom 5:8), Christ “had atoned for the sins of the world” (Rom

3:25-26, The Message). In presenting the delicate issue of salvation, the

Church should be cautious not to sabotage the message of grace through

misrepresentation. God’s mercy triumphs over His judgment (Jas. 2:13).

5. Multiple entry points: Without God, narrow are the roads that lead to Him

(Mt 7:14), but wide are the roads and various are the doors that God leads

and opens, especially for those who put their trust in God and care for

others (Mt 19:25-29; 7:12-13).

12 Jürgen Moltmann, The Spirit of Life: A Universal Affirmation, trans. M. Kohl (London: SCM, 1992), 165, quoted in Veli-Matti Kärkkäinen, Toward a Pneumatological Theology: Pentecostal and Ecumenical Perspectives on Ecclesiology, Soteriology, and Theology of Mission, ed. Amos Yong (Lanham, MD: University Press of America, 2002), 159, 163-164. Moltmann claims that John Wesley was open to the idea of deification and a pneumatological concept of grace which views sin as a sickness rather than a legal breach requiring atonement. Pointing to the same ‘renewal’ Wesley did, Moltmann, citing Titus 3:5-7 and John 4:14, recognizes the role of the Holy Spirit in salvation in His outpouring where He regenerates or ‘renews’ human beings and they become ‘justified by faith.’ Justification is both Christological and pneumatological— Trinitarian.

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Cosmically Redemptive Soteriology

A closer look at the Bible quickly makes plain that God is not merely concerned about individual salvation (Rom 8:24) but about the redemption of all of His creation (Rom 8:23).13 Christian supporters of such a view are growing in number.14 From the proposition of the Ecological Theology15 to the emergence of the term ‘Christian Animism;’ from the actual publication of a book under that name by Shawn Sanford Beck, to the creation of a website of the same name by

Noel Moules,16 more and more are convinced that not only will all creation be redeemed but that the physical earth is also here to stay. This is especially true for those who choose to embrace a Pauline global redemptive vision (Rom 8:18-25)

13 Han Urs von Balthasar, Theologik II: Wahrheit Gottes (Basel: Johannes Verlag, 1986): 234, quoted in Kärkkäinen, Toward a Pneumatological Theology, 225. Making reference to John 3:6, Balthasar claims that the Bible only speaks about the salvation of the world and not of the church.

14 Marthinus L. Daneer of the African Independent Church (AIC), quoted in Kärkkäinen, Toward a Pneumatological Theology, 234. According to Daneer, the four roles of the Spirit are the Savior of humankind, Healer and Protector, the Spirit of justice and liberation, and the earth- keeping Spirit.

15 Elizabeth Johnson, Quest for the Living God: Mapping Frontiers in the Theology of God (New York: Continuum International Publishing, 2007), 182.This is where the Holy Spirit is termed as the Vivifier—the Creator Spirit of all life. 16 Mark I. Wallace, “Christian Animism, Green Spirit Theology, and the Global Crisis Today,” in Interdisciplinary and Religio-Cultural Discourses on a Spirit-Filled World: Loosing the Spirits, eds. Amos Yong, Kirsteen Kim, and Veli-Matti Kärkkäinen (NY: Palgrave Macmillan, 2013), 198. See also Shawn Sanford Beck, Christian Animism (Hants, UK: Christian Alternative Books, 2015) and website ‘Christian Animism’ http://www.christiananimism.com/ created in 2015 by Noel Moules.

65 rather than a literal translation of 2 Peter 3:10, about the earth’s eventual annihilation at the eschaton.17

Holistic Soteriology

Instead of a dualistic human disposition, soteriology should by nature be holistic. Biblically, salvation should by and large be understood from the Old

Testament perspectives, as divine help and corporate wholeness, rather than the popular escapist afterlife-centered version of the Evangelicals. In contrast to the common definition of the Evangelicals, the Hebrew word ‘save’ or yasha` means to “help, deliver, save, to remove or seek to remove someone from a burden, oppression, or danger” (Ex 2:17). Likewise,

The word ‘salvation’ or yesu`ah refers primarily to God's acts of help which have already occurred and been experienced. In Gen 49:18 where the word first occurs, the word includes the idea of “salvation” through divinely appointed means and from inequity. In 1 Sam 14:45 yesu`ah is used of a human act. The word is used infrequently of deliverance and or help effected by things (Isa 12:3).18

Additionally, yasha’ “also carries the meanings of prosperity, welfare, victory, health, safety and help.”19

17 “New Creation,” McClintock and Strong Encyclopedia, PC Study Bible, CD-ROM, version 5.1 (Seattle, WA: Biblesoft, 2006).

18 “Save,” Vine's Expository Dictionary of Biblical Words, PC Study Bible, CD-ROM, version 5.1 (Nashville, TN: Thomas Nelson, 1985).

19 “OT: 3444,” New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary, PC Study Bible, CD-ROM (Seattle, WA: Biblesoft Inc., and International Bible Translators, Inc., 2006).

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Jesus was concerned about the reign of God’s kingdom and the establishment of His shalom—liberation as deliverance, and blessing as total spiritual and physical wholeness and well-being (Isa 9:6-7; Ps 85:8-13; Lk 2:14) for all of His creation, which will be culminated and fulfilled in the future.20

Shalom also means prosperity, security, soundness, and completeness, and it has to do more with character than circumstances.21 It is the kind of peace between human relationships, and with God especially in covenant relationship,22that brings joy and contentment.23 George Morrison defined “peace” as “the possession of adequate resources,” which Paul writes about in Philippians 4:6-

20.24

Walter Brueggemann also views salvation as this-worldly. He contends that in the Old Testament, salvation starts from this worldly communal wellbeing

20 Letty M. Russell, “Liberation and Evangelism – A Feminist Perspective,” in The Study of Evangelism: Exploring a Missional Practice of the Church, eds. Paul W. Chilcote and Laceye C. Warner (Grand Rapids: Eerdmans, 2008), 417.

21 “Shalom in Luke 2:1-20,” The Bible Exposition Commentary: New Testament, PC Study Bible, CD-ROM (Colorado Springs: Chariot Victor Publishing, 1989).

22 “Shalom,” The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon (Ontario, Canada: The Institute for Creation Research, 1993).

23 “Shalom in John 14:25-31,” The Bible Exposition Commentary: New Testament.

24 “Shalom in Num. 6:22-27,” The Bible Exposition Commentary: Old Testament, PC Study Bible, CD-ROM (Colorado Springs: Chariot Victor Publishing, 2004).

67 and moves beyond this world.25 Advocating for a countercultural lifestyle and the establishment of “alternative communities,” he reiterates that “God summons creatures of all sorts to join in the enactment of that shalom.”26 He even goes as far as equating shalom to be almost synonymous with justice.27 Concerning Israel, he has this to say:

Israel exists to cause a blessing that is to be widely shared. “Blessing” is not a religious or moral phenomenon in the world of Israel, but a characteristic feature of creation that is fruitful and productive. Blessing means that the world should be generous, abundant, and fruitful, effecting generative fertility, material abundance, and this-worldly prosperity – shalom in broadest scope. Israel’s life is to make the world work better according to the intention of the Creator.28

According to Letty M. Russell, unlike in the Gospels, the word shalom often connotes soteria in Paul’s writing, dealing “mainly with the divine-human relationship.”29 In the light of the Hellenistic dualism, shalom was further reduced and narrowed. “The Latin word salus became focused on the one aspect of liberation—that of the eternal destiny of the soul-in-afterlife that was to be saved

25 Travis Reed, “Walter Brueggemann: Shalom, the Common Good and Salvation,” video, 6:00, The Work of the People (Website), (accessed January 15, 2016), http://www.theworkofthepeople.com/shalom-the-common-good-and-neighborhood.

26 Walter Brueggemann, “Evangelism and Discipleship: The God Who Calls, the God Who Sends,” in The Study of Evangelism: Exploring a Missional Practice of the Church, eds. Paul W. Chilcote and Laceye C. Warner (Grand Rapids: Eerdmans, 2008), 229.

27 Reed, “Walter Brueggemann.”

28 Brueggemann, “Evangelism and Discipleship,” 222-223.

29 Russell, The Study of Evangelism, 417.

68 through the church.”30 This was perhaps how the Evangelical’s rhetoric of “saving souls from hell” came into existence. And it has been proclaimed as gospel. Not only does it impinge on the sovereignty of God, but evangelism becomes the slavish and even impossible labor of finite creatures—both the proclaimers and the hearers. Perhaps this is also why “evangelism” has been chided as

31 32 “” — a perversion of evangelism.

Graham Power and Dion Forster point to the true intention of the gospel by quoting Jesus as saying, “I must preach the good news of the kingdom of God to the other towns also because that is why I was sent” (Lk 4:43).33 Quoting Ed

Silvoso, who remarks that “Jesus did not come only to save soul (as important and as precious as that is), but also to seek, find and receive everything that was lost,”34 they further call attention to the neuter gender of ‘what,’ as translated by the New International Version, and ‘that,’ by the New King James Version, used

30 Ibid.

31 Ben Campbell Johnson, Rethinking Evangelism: A Theological Approach (Philadelphia: Westminster, 1987), 15-19, quoted in J. Patrick Vaughn, “Evangelism: A Pastoral Theological Perspective,” in The Study of Evangelism: Exploring a Missional Practice of the Church, eds. Paul W. Chilcote and Laceye C. Warner (Grand Rapids: Eerdmans, 2008), 271.

32 J. Patrick Vaughn, “Evangelism: A Pastoral Theological Perspective,” in The Study of Evangelism: Exploring a Missional Practice of the Church, eds. Paul W. Chilcote and Laceye C. Warner (Grand Rapids: Eerdmans, 2008), 271.

33 Graham Power and Dion Forster, Transform Your Work Life: Turn Your Ordinary Day into an Extraordinary Calling (Petaling Jaya, Selangor: Cannanland Distributors, 2010), 66.

34 Ibid., 62.

69 in Luke 19:10 —"For the Son of Man came to seek and to save what was lost.”

They are convinced that God has a saving concern for everything that exists.35 It is based on this conviction that they and Ed Silvoso, author of Transformation:

Change the Marketplace and You Change the World and Anointed for Business, have been mobilizing Christians to actively take the gospel to the marketplaces and influence people for social transformation. This concept is in line with what

Darrell L. Guder refers to as “mission in Christ’s way.”36

Chiding the American revivalist theology of evangelism as “docetic, individualistic, otherworldly, emotional, socially conservative, politically blind, escapist…disincarnated, timeless and ahistorical,” Mortimer Arias insists that the church must take the context and people in their context seriously.37 Quoting

Orlando E. Costa, Arias agrees to the need to understand the world of the target people and the need to avoid proclaiming the kind of gospel which has “separated from the kingdom, redemption from creation, [and] salvation from history.”38

35 Ibid., 66.

36 Darrell L. Guder, “Incarnation and the Church’s Evangelistic Mission,” in The Study of Evangelism: Exploring a Missional Practice of the Church, eds. Paul W. Chilcote and Laceye C. Warner (Grand Rapids: Eerdmans, 2008), 172.

37 Mortimer Arias, “Contextual Evangelization in Latin America: Between Accommodation and Confrontation,” in The Study of Evangelism: Exploring a Missional Practice of the Church, eds. Paul W. Chilcote and Laceye C. Warner (Grand Rapids: Eerdmans, 2008), 395.

38 Ibid., 399.

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Echoing the Dominican Jordan Bishop that “Evangelization…is a matter of

Christian authenticity,”39 Arias strongly denounces religious syncretism.

Eloquently defining the true power of incarnation, he announces that the Latin

American Church had “truly incarnated itself in the life of the people, assuming their hopes, sufferings, and struggles…had discovered the neighbor, the poor on the other side of the road, and had rediscovered the gospel of human liberation in the Bible. Evangelization could never be the same. It had to be humanizing, conscientizing, and liberating.”40

Taking the Apostle Paul’s words in Romans 10:14-15 literally, this study contends that not only do believers need to embody the gospel, we also need to pastorally make the message of the gospel of righteousness known41—the gospel of peace in the world of chaos. Regardless of the variant meanings and methodologies concerning evangelism, in the final analysis, one thing remains unchanged—unless broken humanity be healed, “saved” and transformed by the

Savior; unless our neighbors be directed into God’s kingdom on earth, the kingdom of darkness will continue its rampage. It is time for the worldwide church including Japan’s to be awakened to the reality that evangelism is no

39 Arias, The Study of Evangelism, 397.

40 Ibid.

41 Lesslie Newbigin, The Gospel in a Pluralistic Society (Cambridge, UK: Eerdmans, 1989), 182.

71 longer an option precisely because it deals with life and death, not only in eternity but more so in this life we live. It is almost certain that as our neighbors are impacted by the gospel, the streets in our housing estates will be safer.

Relational Soteriology

In order to make the world safer, one must deal with sin which calls for salvation in the first place. The proper place to understand human sin is unquestionably from the first human couple’s sin in Eden, the effects of which cover all the created and arguably, the uncreated God as well. Understanding this will help us to ascertain the nature and scope of the salvation intended by God, and, in turn, delivers us from the delusion that God is concerned only with human spirits or souls. Under the proposed theology of righteousness where the relationship is the key to understanding the Bible, biblical sin should be understood basically as a problem of relationship, which salvation—restoration of relationships—seeks to amend. Systematic theologian Simon Chan even names sin as a family matter.42 This is in stark contrast with the centuries of scholars who solely adopt the Pauline version of sin as a legal matter that necessitates justification.

42Chan, Spiritual Theology, 61.

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Affirming that all blunders and atrocities recorded in the Bible are essentially the breaking of relationships, Derek Flood succinctly summarizes the relational concept of sin:

[S]in understood in a legal context focuses on transgression. Understanding sin in relational terms lead to a much deeper understanding of the gravity of sin which has to do with our alienation and separation from Life…Outward transgressions and self-destructive behavior are really only symptoms of a life estranged from God. A relational understanding of sin as separation indicates that our solution is not found in law or performance, but in restored relationship.43

In the New Testament, sin—that which ‘misses the mark’ of God’s holy standard in all things, can be summed up basically as ungodliness and unrighteousness (Rom 1:18).44 Both ungodliness, which includes lawlessness and transgression, and unrighteousness are fundamentally disruptive to relationships

43 Flood, An Evangelical Relational Theology, 6.

44 Not intending to disregard the popular Reformed justification-based cliché “sin is sin,” this study stresses the existence and the validity of the degree of biblical sinfulness as echoed by Roman Catholicism and affirmed in 1 Jn 5:16-17. According to New Exhaustive Strong's Dictionary, the ungodly (a)se/beia) in Rom 1:18 by implication refers to the wicked (anomia and parabasis included) while the unrighteous (a)diki/a) refers to the irreligious whose injustice and wrongfulness of character, life, and acts disrupt relationships, including that with God. As opposed to the modern Western thinking that centers on legal justice, the theology of righteousness of Hebraic origin in this study views both the wicked and evildoers (Mt 7:11) as those who primarily fail to fulfill the demands of relationship. From Pauline diagnosis of sin in the Book of Romans (e.g. “none righteous,” Rom 3:10 and “all sinned,” Rom 3:23) and Paul’s overall Christological emphasis, this study also contends that Paul broadly aims at revealing the inherent human sin nature (sin, the singular noun in Rom 6:6; ‘flesh,’ Rom. 7:5; ‘old man,’ Eph 4:22) that is desperately in need of God’s deliverance rather than the sins—the acts and the fruits of the Adamic sin nature (1 Cor 15:3, Rom 7:8-19). Without this understanding, a legalistic and fearsome image of God is inevitable.

73 with God and fellow humans. Humanity’s unrighteousness45 is further clarified to include ignorance (Rom 3:11), God-forsaking, and irreverence (Rom 3:12, 18) which also is essentially a relationship issue.46

Against the prevalent Western legal and meritocratic mindset, this differentiation and emphasis on relationship is pertinent. The image of God is at stake here. As much as the actual consequence of sin is death (Rom 1:29),

“deserving” God’s judgment (Rom 1:32) which seems to require the sacrificial death of Christ to rectify, it is unimaginable that God would directly destroy sinners. It is rather the natural corresponding consequence of sin (Gen 2:17) than

His direct initiative; it is God honoring human freewill (Gen 2:17; Jos 24:15) that

He must at times relinquish His providence (Rom 1:24).47 In the context of Gen

45 Adam Clarke's Commentary: Hebrews 8:12, PC Study Bible, CD-ROM, version 5.1 (Seattle, WA: Biblesoft, 2006). Biblically, ‘unrighteousness’ is injustice or wrong against God, one's neighbor, and oneself.

46 Barnes' Notes: Romans 3:10, PC Study Bible, CD-ROM, version 5.1 (Seattle, WA: Biblesoft, 2006). The design of the apostle Paul in Romans 3:10 is to show that none could be justified by the Law. Perhaps Paul introduced the court scenario because he intended to discuss the Old Testament law. And as relational conflicts were often settled in human courts both in the Old and New Testaments’ time, it is equally possible that Paul utilized the court scene because he had in mind to focus on setting right (justify) the broken God-human relationship which was beyond humanity’s ability simply because what God requires is that of a perfect standard of righteousness.

47 Easton's Bible Dictionary, PC Study Bible (Seattle, WA: Biblesoft, Inc., 2006). To the Reformed adherents, it is equally unimaginable that totally depraved humans be left to survive on their own and to salvage themselves. The biblical tension between God’s sovereignty and human responsibility is one of the reasons tentativeness is called for. Christ’s sufficient grace, the Father’s unfathomable love and the relational Spirit’s transcendent immanence (2 Cor 13:14) in the midst of the image-bearers whom He loves—the Trinitarian faith, hope and love (1 Cor 13:13) is the foundation believers can rest on. But as God-like partners (Gen 1:27-28), humans are responsible for more than we know or dare to imagine. The saying “hell is a human creation” is

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2:17, the act of ignoring the life-and-death directive is the act of leaping out of an airplane without the instruction for parachute; the act of eating the forbidden fruit is the conscious act of uprooting a life-dependent plant from its life source—sin is the antithesis of life or existence. Death therefore is the natural consequence and not God’s judgment per se.

Still, as the Creator and Owner, God certainly has the right to terminate life. Such action does not constitute sin for it does not originate from a sin nature that God lacks. For the sake of the future generations and in line with the concept of sin-removal in the Old Testament sacrificial system (Lev 16: 20-22), God must act to put an end to evil (Ps 7:9), though it is never His desire that the wicked should perish (Ez 33:11)48—a notion that seems to be out of place in our present retributive belief system.

perhaps not far from the truth, in view that Christ would use ge/enna, the Jerusalem’s valley of Hinnom (ge-henna or Ge-Hinnom) used as the receptacle of the offal of the city to describe hell.

48 G. C. Berkouwer, Faith and Sanctification (Grand Rapids: Eerdmans, 1952), 88-89, quoted in Chan, Spiritual Theology, 79. To continue the conversation from the above, ‘wickedness’ can be understood relationally and as the problem of human heredity which Christ has rectified and made available to all for the asking. Not downplaying the radicalness of human sin as an existential malady that necessitates regeneration or conversion; the Church however, has taken the matter more seriously or spiritually than she should. Incidentally, both Berkouwer and Kuyper see regeneration only in relational terms and as a change in direction rather than in the substance of human life. While not fully agreeing with them, this study views conversion both in passive and active senses—passive precisely because it is God’s works of grace and active because, out of gratefulness to Christ’s unmerited favor, sinners relinquish themselves and “convert” to Christianity. While the matter of human gratefulness may be too insignificant to be included in theological discussion, it is perhaps one of the greatest forces that drives the recipient’s freewill. Arguably, this was what happened to Zacchaeus (Lk 19:1-10) and the disciples, when Christ bid them to follow Him (Mt 4:18-22; Lk 5:27-28; Jn 1:43-49).

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It is also unhelpful, if not unbiblical, to imagine God as hating sinners, although the fact of God abhorring sins is indisputable. It is rather because God is relational that sinful behavior angers Him.49 Although we often link anger (Eph.

4:26), unlike human wrath, the wrath of God accomplishes His righteousness toward them (Jas 1:20). Not unlike in some marital divorce, the kinds that do not involve an abusive partner—a kind of death where human anger and thus relationship ceases to exist—God’s wrath implies the intactness of His relationships with the offenders. Indifference is not only void of emotion of any kind, but it exposes the absence of love.

Sin, the destroyer of relationships, can also be understood as the antithesis of love—the exact opposite of God—the love ultimate who never fails to bear, believe, hope and endure all things (1 Cor 13: 7-8), is the perfect righteousness

(Dt 32:4) whose mercy triumphs over His own judgments (Jas 2:13). As will be further elaborated, one of the main reasons Christ’s Great Commandment should not be treated as a law is because it deals mainly with love. After all, love will no longer be love but will cease to exist if it is demanded against the will.

49 Thomas Jay Oord, “What is Relational Theology?” Thomas Jay Oord (blog), January 13, 2011, http://thomasjayoord.com/index.php/blog/archives/what_is_relational_theology. “At its core, relational theology affirms two key ideas: Firstly, God affects creatures in various ways. Instead of being aloof and detached, God is active and involved in relationships with others. God relates to us, and that makes an essential difference. Secondly, creatures affect God in various ways. While God’s nature is unchanging, creatures influence the loving and living Creator of the universe. We relate to God, and creation makes a difference to God.”

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Participative Soteriology

The existing realities of relationships and love conversely unravel the reality of mutuality and works—relationships oblige involvements, and love draws out love in response (Ps 42:7). It is the nature of love and relationships that participation of the people in those relationships is natural and necessary. This includes relationships that are salvific in nature. Mutuality speaks about the individual’s desire and affection as well as works, the willingness of that individual for actions and cooperation, first for themselves and then for others in relationships. Anything that goes against the desire, affection, and willingness of a person is anti-relationship, nonsensical, and unbiblical—even God allows His frail creation to choose to serve Him or otherwise (Jos 24:15).50 In short, without participation, there is no salvation, for salvation must not only be given but be received. Embracing the Orthodox view of a divine-human synergy in salvation which necessitates cooperation with the Spirit,51 a soteriology from God’s perspective thus demands human participation.

As opposed to the mystical Participationist view popularized by

Schweitzer and E. P. Sanders, which the Participative Soteriology proposed in this

50 Leighton C. Flower, The Potter’s Promise: A Biblical Defense of Traditional Soteriology (Evansville, IN: Trinity Academic Press, 2017), 99. The theory of Total Depravity, which in essence is the Reformed ‘total ability,’ cannot stand in the witness of Rom 1:18-21.

51 Kärkkäinen, Toward a Pneumatological Theology, 153.

77 study is part of, the latter is volitional. Human cooperation in repentance and belief (Mk 1:15) are some examples of human responsibility in salvation. Based on the believer’s incorporation into Christ—“In Christ” (Rom 6:3-11; 5–8)—this soteriology is built on Christ’s finished works as well as the ongoing participation in the power of the Holy Spirit. Perhaps it is for that reason that the New

Testament salvation appears in three tenses: the past, present continuous, and future. Against the once-for-all transactional account of salvation, this also seems to correspond to the “salvific process” that makes up the three theological stages of justification, sanctification, and glorification.

Unable to fully conciliate with the Orthodox tenet of Theosis, this study takes on the view of Keith Ward, another Participationist proponent. Ward rejects the forensic version of justification that centers on a declaration of legal innocence for the guilt-ridden sinners, proposes a “soterial” model of sin and salvation that views humanity’s inherent problem as sickness of the human self.52

Doubting the idea of the perfectly just God to be able to pronounce innocence on the fallen race, he advocates a relationship restoration where the penitents can be

52 Keith Ward, Religion and Human Nature (Oxford, London: Oxford University Press, 1999), 53.

78 rightly related to God,53 as He unites humanity to divinity by participation in the power of the Holy Spirit,54 through Christ’s incarnation, cross, and resurrection.55

According to the theology of righteousness, this version of participation has to be extended beyond the believer’s cooperation with God for personal salvation to include their participation in the salvation of others. This was what

God anticipated when He established covenants with Israel.56 This is the reason why salvation should be understood as the restoration of the relationships between

God and humans, and humans with the rest of the world. This is the nature of reconciliation which believers have been entrusted with (2 Cor 5:18). This is why salvation is equated to shalom and is closely related to the kingdom of God on earth.

Having examined the various theologies theoretically, we must test to see if they meet the hermeneutical requirements of biblicality and practicality by

53 Ibid., 190.

54 Ibid., 214.

55 Ibid., 191.

56 N. T. Wright, Justification, 239, 243, 245. Contrary to the Reformed who constructs “an entire Pauline soteriology out of the sole elements of “faith” and “works,” with “works” of any sort always being ruled out as damaging or compromising the purity of faith,” Israel never attempted “work-righteousness” to earn God’s favor. According to Wright, the mistake Israel made was clinging on to a “covenant membership which would be for Jews and Jews only, a national identity marked out by the ‘works of Torah’ which proclaimed Jewish distinctiveness.” He further points out that the promised covenant renewal spoken of in chapter 30 of Deuteronomy arrived with Christ, and by believing in Him, enables believers to do what Torah required (Rom 10:5; Lev 18:5).

79 answering the two-prong question: What significance does this soteriology have on the biblical historical account, and what difference can it make to alter the existing problems in Japan outlined above? This necessitates a return to the salvation history where salvation was first needed. Through the lens of the theology of righteousness upon which this study is built, we now recall God’s works on earth through Adam, Abraham, Christ, and the Church.

Adam: Created for Relationship, Made to Rule

God is righteous. His righteousness reveals not only His nature of uprightness but His other-centeredness. It also reveals the main reason He in righteousness (Isa 42:6) created righteous humankind like Him—relationships.

Being like God in workmanship and freewill, they were mandated to rule the earth under the covenant of works (Gen 1:26-27). In response to Adam’s obedience, he assumedly was awarded with works righteousness.

Works righteousness has until now been given an extreme negative connotation because of the Reformed underpinnings. The cyclopean energy devoted against it could well be brought about by the reaction to the ancient

Greek meritocracy57 within which the Western church was birthed and cradled.

57 David Estlund, “Why Not Epistocracy?” in Desire, Identity and Existence: Essay in honor of T. M. Penner, ed. Naomi Reshotko, 53-69 (Kelowna, BC, Canada: Academic Printing and Publishing, 2003), https://www.brown.edu/academics/philosophy/sites/brown.edu.academics.philosophy/files/upload s/WhyNotEpistocracy.pdf.

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But the works righteousness advocated in this study is a dividend from the covenant of works designed by God through Adam for other-centeredness. Like faith righteousness, work righteousness almost always begins with faith if not ends with it. It is a means of grace by which those who lack or are weak in faith may have their faith perfected or completed through their works (Jas 2:22). By doing so, they please God (Heb 11:6) and receive what they have faith for (Mk

11:24). Unlike self-righteousness which is the works of self-centeredness and a human effort for merit-earning and self-sufficiency, it concerns not with justification, for sin had yet taken place during this junctive in history. It concerns with Adam’s works of earth-dominion, his obedience, and the blessings that come with it (Dt 28:2).

God’s intimate relationship with the first couple, the human progenitors, however, was disrupted in Eden, after they broke it through distrust and disobedience. A covenant of grace, made between God and Christ or “her Seed,”

58 which signifies all humanity (Gen 3:15, NKJV) was enacted soon after. Through the righteous act of the protective God who wanted to shield the fallen couple from eternal damnation by eating from the tree of life, He removed them from

58 Gen 3:15 is known theologically as protoevangelium denoting God’s first and ultimate intention of restoration of the fallen humanity through Christ. Recognizing the use of the singular form of “Seed” in Gen 3:15 as well as in God’s promise to Abraham (Gen 12:7; 13:15-16; 17:7-8, NIV) as referring to Christ, the Apostle Paul, in Gal 3:15-16, using the hermeneutic principle of interpreting Scriptures with Scriptures, likewise deduces God’s promise of restoration is meant not only for the Jews but is to include the Gentiles.

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Eden (Gen 3:22). It was then the languishing God embarked on the pursuit for the restoration of the relationships with His image-bearers.

This description of the first scene in salvation history, where salvation surfaced for the first time moments after the fall, represents a departure from the traditional depiction of the account. Instead of the anger of God which the

Scripture is silent about, we see His mercy through restoration and grace through provision immediately springing into action (Gen 3:15, 21). Likewise, the emotion that led to the decision for the greatest tragedy of a global flood was not one of anger either. God was grieved—the pain caused by His heart being

“carved” (Gen 6:6). Clearly, human understandings of anger have seeped into the conveyance of the stories and the subsequent theology, and a distorted view of

God as angry, rather than as grieving, surfaced as the result.

Abraham: Called to Himself, Chosen for the World

God built on the Genesis 3:15 promise by solemnizing a covenant with

Abraham in Genesis 15, with Abraham representing the entire human race (Gen

12:1-3; Rom 4:23; Gal 3:6, 8). Unlike the previous covenant of works broken by

Adam’s unfaithfulness,59 God is now the sole party responsible to upkeep the everlasting covenant of grace. In other words, this covenant, entered by grace

59 Because the gifts and calling of God are irrevocable (Rom 11:29), the covenant of works was never nullified despite the unfaithfulness of the first Adam.

82 through faith, can never again be broken by the human participants. Upon

Abraham’s subsequent faith on God’s promise, he was chosen60 and was imputed with God's righteousness which in turn became his faithful righteousness. In return, God fulfilled the demands of relationship, or “did righteousness,” by granting him eternal life because of his faith in Him (Jn 5:24). Later, in fulfilling the demands of relationship to God, Abraham willingly obeyed to sacrifice his only son, Isaac. As a result, he received the second imputation but this time, of a works righteousness (Jas 2:21). Accordingly, Abraham's descendants were promised to be greatly blessed (blessed from blessing) and a reinstatement of the

Adamic calling to rule in the kingdom mandate that Jesus later affirmed at His birth (Gen 22:17; Mt 6:33; Lk 11:20) was also stipulated.

Thereupon, Abraham became the spiritual father of God's covenantal promise. Through him all are called into the covenant of grace with God (Gal

3:8). Beginning with him, anyone who believes in God with works like his is chosen and receives the faith righteousness (Rom 4:23). Likewise, anyone who fears God obeys Him according to their conscience; anyone who practices repentance, seeks God, and desires immortality (Rom 2:6-8), are justified

60 As opposed to the Reformed election principle that is derived solely on God’s sovereignty, the principle of election, derived from the called and chosen premise that requires humanity’s willing participation (Mt 22:14).

83 according to their works of faith. This is verified in the faith-list of Jewish and non-Jewish pre-messianic Old Testament saints in Hebrews 11.

Unlike inheritance that requires neither faith nor works for its possession, where the recipients are "born" en masse into a passive receiving position, God's covenantal promises require active personal participation of its prospective beneficiaries by faith, choice, and works. These requirements rule out the possibilities for some universalistic or racial righteousness. Only those who believe in God the way Abraham did are justified.

Faith and Works Inseparable

It is unfortunate that whenever the issue of salvation is in view, the matter of works has always been juxtaposed against the subject of faith. Reality tells us however, that faith and works coexist together and are inseparable. This is due to the fact that the presence of faith, defined in stages as belief, confidence and loyalty implies the existence of relationship; faith signifies the existence of relationship within which trusting God is made possible. A person who breaks faith is a person who is disloyal to a relationship—relationship must exist before faith can be broken. As mentioned above, it is within relationship that works take place.

One of the key foundations on which relational soteriology anchors is the biblical premise that God and His image-bearers exist in the Trinitarian

84 perichoresis-like ‘God-His elects-the world as neighbor’ triadic relationship—one that has been prophetically, if not optimistically, envisioned in love (Mt 22: 37-

39). Given the premise that all human beings came from one Source and the reality that all are born into relationships, human beings therefore have to remain in relations, no matter how distant the relations are; if they recognize or reciprocate to these relationships; therein exists communication. Rephrasing it evangelically—though it is commonly agreed that sinners do not have personal relationships with the Creator prior to conversion, the same, however, may not be said from God’s position and perspective. This study espouses the stance that especially through God’s promises to Abraham (Gen 12:3), humanity exists in a perpetual covenant relationship with God and with one another. For this reason, all are responsible for others.

The Process and the Inherent Elements of Faith: Relationship

Going further, not only does faith imply the existence of a relationship— whether it be a one-sided, distant, instinctive feeling or a mere mental association, faith in the seen and unseen things can be birthed and expressed personally, uniquely, even unconsciously; without a creed or clear knowledge or in the

Christian nomenclature, a direct revelation from God. Anything that impresses at critical and overwhelming moments as extraordinary or otherworldly, as something more superior or bigger than oneself can become an object of faith

85 instantaneously or over time. Evoking deep appreciation, influence, adoration, reverence or simply awe these objects in turn gain access into the innermost being, render it captive and become a source of strength or inspiration for living or for special tasks.

Biblically, this kind of faith can be expressed as a sense of a fear of God.

Assumedly, this was the kind that Rahab (Jos 2) and Cornelius (Acts 10) experienced, initially in a one-sided relationship. In the case of Rahab, her subconscious presupposition of God was perhaps based on hearsay and insufficient knowledge (Jos 2:8-11). Her personal and startling encounter with the

Hebrew spies’ desperation and near-death exigency conversely sensitized her sense of eternity, awakened her instinctive knowledge of God’s will and propelled her to conceal the spies. This risky works of righteousness in turn perfected her incomplete faith (Jas 2:22).

Concerning the knowledge of God, the existence of the above-mentioned

God-human triadic relationship presupposes the availability of, or the accessibility to, it. Among many biblical witnesses, Romans 1:18-21 best validates this corollary. In verse 19, humanity’s ungodliness is inexcusable because of their innate knowledge of God accessible through nature, either in the manner described by the above ecological theologians or the Christian Animists, or simply as God’s omnipresence. Just as the inner knowledge of God can be

86 suppressed and remain latent, His unseen presence can likewise remain undetected. For the seekers who choose to respond to the inner knowledge, God further reveals Himself to them (Jer 29:13),61 and this inner latent knowledge, in turn, becomes an intimate knowledge of God that is salvific (Jn. 17:3).62

Putting it in terms of faith, it is in God’s presence, where He “speaks”

(Rom 10:17), where God is “experienced” that faith manifests. Continuing from the above argument, this study presupposes that relationship precedes faith, and faith, in turn, deepens relationships. This is in line with Calvin’s assertion that

“faith…produced by the Spirit within us…denotes a certain kind of relationship with God.”63 To go a step further, this study agrees with Luther, in his concept of forma fidei, in believing that Christ’s presence is “real-ontic” in faith.64

With the increase of personal knowledge and revelations of God, mutual relationship grows. So do faith and works. Such was the case with Moses—from

61 This notion that no one lacks the knowledge of God has great implications in evangelism and religious pluralism.

62 In the Bible, knowledge is synonymous with experience. What the ancients “knew” or ud^y* for example, was what they “experienced” (Gen 3:7; 4:1, KJV).

63 John Calvin, Institutes of the Christian Religion (Philadelphia: Westminster Press, 1960), 3.1.3, quoted in Chan, Spiritual Theology, 81-82. This study, however, takes its implication beyond the Christian circle.

64 Tuomo Mannermaa, Der Im Glauben Gegenwärtige Christus: Rechtfertigung Und Vergottung: Zum Ökumenischen Dialog. Hannover: Luth. Verl.-Haus, 1989, quoted in Kärkkäinen, Toward a Pneumatological Theology, 156. Subject to further exegetical exercises, perhaps Eph 2:8 can be understood as Paul’s use of a metaphor where Christ is the personified grace and the Holy Spirit—the Spirit of Christ—is the personified faith?

87 an imaginative awe to the consciousness of God’s awesomeness. Out of the one- time “call and respond” posture, Moses’s belief in and relationship with God progressed into a participative and ongoing personal affair where he mustered the confidence, courageously and selflessly, to face Pharaoh, demonstrating his loyalty till the end.

What has been discussed so far reveals the pivot of this study: relationship. Without seeing it from God’s perspective, these couplets will not make sense: salvation and helps; grace and sin;65 righteousness and participation;66 justification and relationship; faith and works; knowledge and experience. Elements such as faith, trust, repentance, obedience, even the wrath of

God, are categorized as relational terms in this study—all for relationships, with

God and with all of God’s creations.

65 Chan, Spiritual Theology, 62. Chan affirms that “sin and grace must be seen in terms of relationships to the Trinity.”

66 Don N. Howell, Jr., “The Center of Pauline Theology,” Bibliotheca Sacra 151 (January-March 1994): 70. For years, scholars posited justification as the center of Pauline theology, affirming Luther’s emphasis derived from the Augustinian position on guilt and his own reaction to the sixteenth-century papal dictation. Participation or incorporation in Christ, however, was conclusively removed from its position as Paul’s center.

88

Christ: God-Man Deliverer and Kingdom Resetter

It was for relationship that God’s pursuit of the estranged image-bearers continued all the way to the cross, through the means of the death of His only

Son. While on the cross, God in Christ broke the news for all humankind, as He whispered to the dying thief, “Today you will be with Me in ‘paradise’” (Lk

23:43) or in the original, ‘Eden’ (/d#u@ for pleasure or delight). This is the righteousness revealed on the cross – that He will do everything for relationships.

God saves and forgives firstly because He is righteous (Rom 3: 25-26; 1

Jn 1:9; Isa 51:5). In fact, the Bible portrays righteousness as His personification

(Jer 23:6).67 Secondly, God saves and forgives for the sake of His name (Ps 106:8;

143:11; Jer 14:7; Dn 9:17-19) for He is Salvation (Ps 27:1; 62:2).68 Thirdly and naturally, God saves and forgives because of His relationships with His image- bearers. It is out of those relationships that He gives good gifts (Mt 7:11) and does good. Salvation, often seen either as a relief or a reward, as alleviation or re- compensation by the guilty (Acts 16:30) and the meritocrats (Lk 18:11)69

67 David J. Southall, Rediscovering Righteousness in Romans: Personified dikaiosyne within Metaphoric and Narratorial Settings (Tubingen: Mohr Siebeck, 2008), 212. Christ as the personified Dikaiosu/nh in Rom. 9:30-33, who speaks (Rom. 10:6).

68 Christopher J. H. Wright, Salvation Belongs to Our God: Celebrating the Bible's Central Story (Downers Grove, IL: IVP Academic, 2008), 51. “Yahweh is salvation.”

69 The self-focused comes in two forms—the guilty, through revelation: “I must pay something” and the meritocrat, the entitled or the “prosperity gospel” adherents: “I must get something” or “What do I get out of it?”

89 respectively, is but an outflow of His righteousness and His relationship with them. Needless to say, this includes those who fear Him (Lk 18:13; Acts 10:1-2).

Salvation is not an earthly commodity, nor a heavenly currency. It is a Person with whom one must acknowledge in response (Pr 3:6); with whom one must willingly engage the heart, soul and mind in seeking (Dt 6:5; Mt 22:37; Dt 4:9), until a mutual relationship of faith with God becomes a reality (Heb 11:6; Gal

3:7).

This study intentionally distances itself from the soteriocentric narrative embraced by most of Western Christianity, to instead choose the righteousness motif which richly describes the intended interrelationships and intrarelationships of God and His image-bearers. Even though both salvation and righteousness are often used interchangeably (Isa 51:5; 61:10), they too are descriptive of God’s personhood (Ps 27:1; 62:2; Jer 23:6) and His works. The former is limited in scope and pertains to matters on Earth—it is God’s sovereign saving act as well as the one-sided expression for help70 from the creatures.71 The latter and the works

70 New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary, (Seattle, WA: Biblesoft, Inc., and International Bible Translators, Inc., 2006). Salvation, deliverance, acquittal etc., OT:3467 uv^y* yasha` (Ex 14:30; 1 Sam 14:23; Ps 18:3; 106:8) and NT:4982 sw/zw sozo, (Lk 18:42; 23:35; Acts 27:31; Rom 11:26; Jude 5) mentioned in the Bible are summarily termed as divine helps.

71 Unlike the Calvinist’s position that presents salvation as a one-way gift of God, even without His creatures asking for it. In their view, the “dead in sin” (Eph 2:5) can never know the need to ask; God therefore has to sovereignly act on His own with His effectual grace. This is,

90 it represents however, is the heart rendition of genuine relationships that continue into life in heaven.

Theology of Righteousness

The Merriam-Webster dictionary’s definition of righteousness as

“innocence” and the ability to “live morally” shows itself within God’s image- bearers as both an inner nature and an outward power.72 It is perhaps this state of innocence73 of the pre-fall first couple that prompts many theologians to define righteousness as “right standing with God,” a status that cannot be earned but freely given by God,74 instead of a nature that manifests itself in abilities. While this certainly is true in the relational sense, but like justice its twin meaning, righteousness can only be shown or proven to exist by its effect through doing what is right (Gen 18:19). And though it is unquestionably a divine gift, it is however, contrary to 2 Cor 5:19-20 and many other passages on the need to proclaim God’s word—to call and appeal to the responsible (Jn 12: 48) free creatures, to reconcile with God.

72 Ed Condra, Salvation for the Righteous Revealed: Jesus amid Covenantal and Messianic Expectations in Second Temple Judaism (Boston, MA: Brill, 2012), 292. This is true for God as well. His righteousness is also the power of His salvation (Rom 1:16-17). In the New Testament, salvation is spoken of in terms of an ongoing relationship with God—the constant need for salvation corresponds to the ongoing need for righteousness that can be explained as a gradual change of nature that leads to an increase of some kind of power for living.

73 Justification: Report of the Committee to Study the Doctrine of Justification (Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, 2007), p. 45. This study adopts ‘innocence’ rather than ‘guiltless’ that many use to describe the pre-fall Adam, indicating thus the possibility of a change of status before God.

74 Ralph F. Boersema, “Original Righteousness,” Fides Reformata XVIIi, No. 2 (2013): 100.

91 rather contradictory to assume such a gift of righteousness can be lost,75 given that the irrevocability of God’s gifts and callings are assured in Scripture (Rom

11:29). Likewise, righteousness also cannot merely be God’s favor and approval,76 for the nature of anything as a matter of course cannot be lost but marred by the intrusion and addition of another foreign nature in a process known in the Pentecostal circle as “demonic possession” (Acts 16:16). This biblical righteousness concerns less with being than it is with doing (Isa 57:12),77 it concerns not with “sinless-ness” but with doing what is right to fulfill the demands of relationships with God and with all image-bearers. Its recipients are able and responsible for fulfilling the demands imposed on them by the relationships.

To put it in another way, not only faith of some kind exists in relationships, faith exists for relationships within which works must coexist.

Against the notion of the existence of two different gospels, Paul’s and Christ’s, that seem to pivot against one another, the former for faith and the latter for

75 Ibid., 101. This study disagrees with the idea that a nature can be lost.

76 Boersema, “Original Righteousness,” 101. It is logical, however, from the Reformed theological standpoint, one with a faulty theological inception of Augustinian “Original Sin” and “Total Depravity” that inevitably end with a low anthropology.

77 As will be demonstrated below, righteousness is the antithesis for sin of which wages is death (Rom 6:23); righteousness concerns primarily with its reward of its works—life (Prov 12:28).

92 works, it must be mentioned that though Paul declares that Jesus is “the end of the law for righteousness” (Rom 10:4), he never advocates a workless faith (Rom 2:6;

6:15-18; Gal 5:6). For him, faith establishes the law (Rom 3:31) and through

Christ's death, the righteous requirement of the law is fulfilled in those who walk according to the Spirit (Rom 8:4). Condra likewise sees continuity between

Jesus’s proclamations and Paul’s. Citing Jesus’s messages on mercy, grace, and forgiveness (Lk 18:9-14, 17:14-17, Mt 18:1-5),78 he claims that it is the different revelatory eras which have clouded the issue.

Revolving mostly on faith and works, various views on biblical righteousness emerge through time. Timothy Wengret, while reverberating the central truth of believer’s justification by faith in Christ alone,79 asserts that Paul’s secondary section concerning morals is part of Paul’s gospel. Citing Philip

Melanchthon’s theology and exegesis in the late 1520s, he affirms, “One had to begin with justification by faith, which defined the gospel and had the effect of consoling the conscience. But because this same faith also effected a new and spiritual life and participation in the divine nature, actions and practice necessarily

78 Condra, Salvation for the Righteous Revealed, 322-23.

79 Timothy J. Wengret, Human Freedom, Christian Righteousness: Philip Melanchthon’s Exegetical Dispute with Erasmus of Rotterdam (New York: Oxford University Press, 1998), 43, 84.

93 followed. Without them, faith itself was a fraud.”80 In any case, the difference of

Christ and Paul was clearly harmonized at Pentecost by the advent and enablement of the Holy Spirit for obedience as required by the law (Rom 8:9-

17).81

Decrying the “decisions” made in some revivalist meetings where new converts are told to “walk the church aisle” in response to the minister’s call as

“hocus-pocus,” Tilley, taking the literalist course for the Sermon of the Mount, sees biblical salvation in a moral and not forensic sense. Morality, he adds, deals primarily with relationship.82 Alluding to the obvious yet evasive reality, Gordon

Fee likewise affirms that “getting saved” has to do with faith in Christ that also includes “faithfulness” to Christ.83 Through his extensive research of the early church history, Michael Green similarly reveals that “Christianity made its impact primarily by satisfying the moral, the sacramental, the social and the intellectual needs of men and women in a way which neither paganism nor Judaism could.” 84

The earlier Christians credited the Holy Spirit active within their lives. Unlike

80 Ibid., 53-55.

81 Condra, Salvation for the Righteous Revealed, 292.

82 C. Clyde Tilley, The Surpassing Righteousness: Evangelism and Ethics in the Sermon on the Mount (Greenville, SC: Smyth & Helwys Publishing, 1992), 28.

83 Gordon D. Fee, Paul, the Spirit, and the People of God (Peabody, MA: Hendrickson, 1996), 5.

84 Green, Evangelism in the Early Church, 171.

94 many who view God’s grace as only unmerited favor, Tilley emphasizes it as a power working within to achieve a righteousness that we could not achieve on our own.85 He believes this biblical righteousness of grace is “both given as a gift and progressively as borne as fruit,”86 or in his word, as “works.”87

Continuing in the same train of thought, Chan states that unlike the

Protestantism that gravitates toward the individualistic and subjective pole of spirituality that concerns only the individual’s acceptance before a righteous God,

“Pauline doctrine of justification by faith has a more objective and communal character” that is also concerned “with the larger, corporate issue of Gentile participation in the covenant community.” He continues, “The objective character of justification explains why for Paul, the signs of justification are also objective, namely, the presence of the Spirit in the working of miracles (Gal 3:5) and the fruit of the Spirit (Gal 5:22-26).”88

Southall, in attempting to understand what Paul meant by justification, voices the possibility that Paul might at times uses dikaiosunh to connote Christ, thus, might use dikaiow (the verbal form) to express participation or incorporation

85 Tilley, The Surpassing Righteousness: Evangelism and Ethics in the Sermon on the Mount, 30.

86 Ibid., 55.

87 Ibid., 30.

88 Chan, Spiritual Theology, 109.

95 in Christ. “Thus when the Apostle describes believers as being “justified,” he thinks not only (or even primarily) of the juridical verdict in their favor, but of personified Dikaiosunh in whom they participate because of his faithfulness.”89

Supporting his claim by quoting participationist Richard Hays, Southall believes that justification and participation do not belong to divergent theological spheres but “belong together because [Paul] understands salvation to mean our participation in Christ’s justification.”90

Benno Przybylski presents a concept of righteousness radically different from the rest. He points out that within the context of the Synoptic Gospels, the noun form of ‘righteousness’ is essentially a Matthaean term.91 He believes that

Matthew used the concept of righteousness which is seen only as God’s demand upon His image-bearers, to provide a point of contact to Jesus’s audience, as a teaching principle—a provisional concept to be discarded after its use.92 The

89 Southall, Rediscovering Righteousness in Romans, 312-313.

90 Richard B. Hays, The Faith of Jesus Christ: The Narrative Substructure of Galatians 3:1-4:11, 2nd ed. (Grand Rapids: Eerdmans, 2002), 213, quoted in Southall, Rediscovering Righteousness in Romans, 313.

91 Benno Przybylski, Righteousness in Matthew and His World of Thought (New York, NY: Cambridge University Press, 1980), 78.

92 Ibid., 116.

96 concept of righteousness, he contends, does not pervade Matthaean theology and plays no crucial role in Matthew’s view of the nature of salvation.93

The biblical righteousness which this study stands on however, is a

Hebraic concept, foreign to the Western mind. It is,

Not behavior in accordance with an ethical, legal, psychological, religious, or spiritual norm. It is not conduct which is dictated by either human or divine nature, no matter how undefiled. It is not an action appropriate to the attainment of a specific goal. It is not an impartial ministry to one’s fellow men. It is not equivalent to giving every man his just due. Rather, righteousness is…the fulfillment of the demands of a relationship, whether that relationship be with men or with God…And each of these relationships brings with its specific demands [which] may differ from relationship to relationship; righteousness in one situation may be unrighteousness in another. Further, there is no norm of righteousness outside the relationship itself. When God or man fulfills the condition imposed upon him by a relationship, he is, in OT terms, righteous.94

Though the concept of righteousness is first used in the Old Testament, it does not necessarily have a religious relation to Yahweh (Gen 38:26). And since the covenant relationship between God and His image-bearers took place prior to the law, it is unrelated to it. As briefed earlier, under the covenant of grace since

Abraham, all humanity exists in covenant relationships with God and with one another (Gen 12:3; Isa 51:1-8). This notion reveals the presence of God’s righteousness primarily as a covenant concept.95 After God’s original covenant of

93 Ibid., 115.

94 The Interpreter’s Dictionary of the Bible, 80.

95 Ibid., 96.

97 works with Adam was broken (Gen 3:3ff; Rom 5:19) by his failure to meet the imposed demand of obedience, God replaced it with a restored covenant—a covenant of grace with Abraham. This leads to few important implications. Not only is the institution of this restored covenant based on God’s grace, but so is its maintenance based on His faithfulness to His covenantal promises. Forever unaffected by humanity’s failure in this new covenant, it further signifies humanity’s perpetual relationship with God since Abraham—even prior to

Christ’s earthly ministry. In other words, under this assumption, the imputed righteousness of Christ (Rom 5:18), derived from His finished works before the foundation of the world (Rom 3:25; Heb 4:3; Rev 13:8),96 was brought into effect through Abraham, a representative for all humanity. In this respect, Abraham functions also as a type of Christ on whom God’s promise of salvation (Gen 3:15) came to pass. Accordingly, Christ’s righteousness has been made available for those who fulfill the demands of relationship with God and with fellow humans since Abraham. This provides a plausible explanation for the existence of the OT and NT saints who are justified or “saved,” as Evangelicals know it—righteous people such as Tamar (Gen 38:26), David (1 Sam 24:17), Zacharias and Elizabeth

(Lk 1:5-6), Simeon (Lk 2:25) and others, before Christ even began His ministry.

96 The discussion on Christ’s redemptive works which took place before the foundation of the world is outside of the purview of this study (Jn 1:29; Rev 13:8; Jer 31:3; 2 Tim 1:9; Jn 1:29; 3:16; 17:4-5; Heb 4:3; Eph 1:4; Mt 25:34).

98

In order to point to a different view from the traditional understanding of why Christ’s righteousness is needed, it is important to note the three things that happened surrounding the fall. Firstly, by rejecting to meet the demand of relationship with God of obedience, the first couple broke their relationship with

God. This is a relational issue, in need of reconciliation, for which God the offended took the initiative (Mt 5:23-24; Rom 5:8) to provide the covenant of grace. This is the primary work of Christ’s incarnation—“peace to all in whom

God’s favor rests” (Lk 2:10-14)—the good news of the gospel of peace and righteousness. Because of this breach of trust, secondly, guilt, as symbolized by the awareness of their nakedness, came upon the first couple (Gen 3:10). This is an issue of the conscience and the reason for Christ’s death—to remove the perceived enmity and guilty conscience from the mind for the offence against God

(Isa 59:2; Col 1:19-21; Heb- 9:14). The third thing that happened validates the above notion that righteousness is both a nature and power. Let the story of the fall and its aftermath continue.

Another nature97 presumably came into the first couple—the fallen sin nature contrary to the image and likeness of God which represents all that is good

97 The possible spiritual intrusion of the serpent akin to the “demonic possession” in Acts 16:16 could have taken place in the first couple. Alternatively, as has been recently speculated by some epigenetics scientists, the modification of DNA can simply be carried out in the mind and through one’s behaviors. Robert H. Schneider, “Mind over DNA: Transforming DNA from the Inside out (Our Conscious Future), Transcendental Meditation, May 13, 2014, YouTube video, 18:34, https://youtu.be/Gu33jzWYxQU.

99

(Gen 1:26-27, 31), which found its source in the serpent in Eden.98 Just as those who receive Jesus are given e)cousi/a, a mastery [of] superhuman potentate,99 to become the te/knon of God (Jn 1:12, properly, spiritual children, as opposed to ui(o/$,100 e.g. Gal 4:22, natural children), so do all who are naturally born of

Adam. This is a nature of unrighteousness and a propensity of ungodliness from the spiritual serpent. Contrary to righteousness which is other-centered in nature, the inherited unrighteousness in Adam’s descendants is essentially self-centered.

This is the result of the spiritual death and the fear of death (Rom 5:12; Heb 2:14-

15), that not only amplifies the self, resulting in all manners of self-efforts ranging from self-aggrandizement on one end, and self-pity on the other, it diminishes the concerns for others.

But love never fails—it always protects, always believes, always hopes, always perseveres (1 Cor 13:7-8). To facilitate the return to the Edenic home, a new righteousness—a new nature and power to fulfill the demands of relationship

98 In 2 Cor 11:3, Paul talks about the ongoing deception of the same serpent which deceived Eve, revealing its immortal and paranormal nature. Furthermore, Rev 12:9 specifically informs that “that serpent of old” (italics mine) is in fact the Devil or Satan himself. Once in describing some in His audience, Christ named the deceptive Devil as their father, denoting the origin of their nature and behavior, specifically their inability to listen to His word (Jn 8:44), a state of spiritual blindness reiterated by Paul in 2 Cor 2:3-4.

99 New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary, (Seattle, WA: Biblesoft, Inc., and International Bible Translators, Inc., 2006).

100 Ibid., Jesus is not the spiritual son of the Father as earthlings are spiritual children to their heavenly Father (1 Jn 3:8).

100 with God and with other earthlings was now needed for the evolved human race.

Just as Adam received the nature of unrighteousness from the serpent and his offspring likewise through him, the now self-absorbed fallen image-bearers needed to receive a new nature of righteousness from Christ, the new Adam.

To summarize, the above three aspects of Christ’s salvific works—His incarnation, death, and resurrection—were needed to bring about reconciliation, removal of guilty conscience, and a new nature and power in His imputed righteousness for fallen humanity. With the help of the Holy Spirit whose coming necessitated Christ’s ascension (Jn 16:7), those who are “in-Christ” (2 Cor 5:17) are being transformed through their participation with the risen Christ (2 Cor

3:18; 2 Pet 1:4). This is where the sin nature of unrighteousness is gradually being replaced by the God-nature in Christ’s righteousness. It is when earthlings live according to this new nature that “God’s kingdom” is said to have “come” (Mt

6:10). Without Christ’s incarnation, death, and resurrection, the vision of God’s kingdom is but wishful thinking. This is because without Christ’s righteousness— viewed in this study in its corporeal rather than forensic sense—not only will the self-centered nature of sin remain, the rule of the dark kingdom will continue. But unlike the Western Church which builds her theology on the death of Christ, this study envisions a reversal reality that centers on His life on Earth and His resurrection. This calls for a brief return to history and the uprooting of some

101 discrepancies on some of the major biblical themes that land Western theology in the present quagmire.

Contextualization of the Ancient Near East Sacrificial System

The magnanimity of Isaac’s sacrifice (Gen 22) that many have said foreshadows God’s sacrifice of His Son never ceases to conjure immeasurable indebtedness to God and perplexing ambivalence simultaneously. The search for plausibility had led scholars to connect its brutality to the gruesome practices of some ancient Near Eastern religions.101 Abel’s sacrifice of the “firstlings of his flock” (Gen 4:4) and God’s use of sacrifices in establishing His covenant with

Abraham (Gen 15:7-21)102 are two of the earliest incidents that likely resembled the borrowed tradition of the region for the purpose of contextualization. Possible misunderstanding of God’s approval on Abel’s offering103 for the animal’s blood

101 Dennis G. Pardee, “On Psalm 29: Structure and Meaning,” in The Book of Psalms: Composition and Reception, ed. Peter W. Flint et al., Supplement to Vetus Testamentum 99 (Leiden: Brill, 2005), 165-166.

102 M. Weinfeld, "The Covenant of Grant in the Old Testament and in the Ancient near East," Journal of the American Oriental Society 90 (2) (1970): 196-199.) The animals used resembled the sacrificial offering of the ancient Near East. This and many other practices have led many to believe in an adopted and contextualized Abrahamic covenant from a tradition dated back to the third millennium BC.

103 Paul White, “The Blood is for you,” Wallaceburg, Ontario, Canada, published June 4, 2017, YouTube video, 1:04:48, https://youtu.be/ajMZfArndtU. Since there was no prohibition drawn-out to Abel and the sacrificial system had yet to be instituted, sin was not made known and remission therefore did not exist. Furthermore, in Heb 11:4-6, as evidenced in his faith, it was clear that Abel was reciprocated in his relationship with God. Cain on the other hand, either did not believe God existed or that He was not pleased in what he offered evidently shows a lack of personal relationship with God and thus, faith.

102 or death had incited the conviction of the efficacy of blood for sin-propitiation.

The image of an angry God soon took root in the patriarchs’ hearts and newfound tradition. The death of something seemed to be able to appease God and their guilty conscience, at least once a year (Heb 10:1-4). For the sake of humanity’s conscience which God takes so seriously, 104He even calls for a gruesome death for those who cause “little ones” to “stumble” (Mt 18:6-7), God acquiesces, all the way till the end—in the death of His Son where He put an end to blood sacrifice, all for relationships. The internal scriptural inconsistencies, in the meantime, abound in the Old Testament (Ps 51:16; Isa 1:11, 18; 59:2).

The fate of the conscientious did not fare well in the New Testament, either. As a result of a single error in the Greek-Latin translation in Romans 5:12 by Jerome of Jerusalem whose work Augustine, who knew neither Hebrew nor

Greek, solely relied on, Adam, not death or the fear of it, became “the source of sin in whom all had sin.” Because of this blunder, the infamous doctrine of original sin began to take root in the theology of Western Christianity,105 which further exacerbates the extant dilemma of the heredity of sin nature, with a

104 Human conscience, a potent and potential enemy to humans, works as a “double- edged sword” to either draw them from sin or to sin—against themselves; to draw them to God or away from Him. In the context of Romans 14:23 those who do not eat in faith sin against themselves by afflicting their own conscience. From God’s perspective and in light of His sovereignty, sin committed against self and others is sin committed against Him.

105 Roger T. Forster and V. Paul Marston, God’s Strategy in Human History: A Challenging New Look at God’s Sovereignty and Man’s Responsibility (Eugene, OR: Wipf & Stock, 2001), 306. “IN QUO” in Latin.

103 responsibility for the receiving and the passing on the Adamic guilt to the next generations. This is obviously beyond the excruciating thought of being responsible for crucifying Christ on the cross which was in reality meant to disarm Satan and his deceptions—to remove from God’s image-bearers the fear of death and the perceived enmity and guilty conscience (Rom 5:12; Heb 2:14-15;

Col 1:19-21). Subject to further study, in line with this study’s theme on righteousness, the needed correction of the above favors the participation theory—the incorporation in Christ as a more sensible reason for the need for

Christ’s death, than the Evangelical theory of justification.

Sin: Nature and Acts

In preparing for the renewal of the believer’s conscience, another needed correction closely related to what has been discussed so far concerns the confusion on the meaning of sin in the Bible. While some sin appears in the NIV

Bible in singular form as sin nature (Rom 6:6), and “flesh” (Gal 5:13) or “old self” (Eph 4:22) in the other versions, others remain simply as sins. Unaware that

‘sin’ in plural form refers to the acts of sin—the fruit of sin nature—many attempt to break off their sin patterns, only to end in failure and despair, leaving more guilt on the conscience.

The problematic notion that all humans committed the disobedient act together with the first couple because all were in Adam may fit into a didactic

104 paradigm, but its solution is found wanting. By being conscience-stricken about

Adam’s act and the subsequent guilt which we as his descendants are not responsible for (Ez 18:19-20), the fear for God conversely paralyzes the already weakened conscience, further hinders us from going to the Healer to deal with the

Serpent nature within. The problems of sin nature and sinful acts have to be dealt with in different realms and timelines, and it must begin in the conscience, by knowing its differences ontologically and psychologically.

In Romans 7:20, Paul boldly declares that the sinful act which he does against “his will” is not from Christ’s righteousness within but from the coexisting nature of unrighteousness from the Serpent. Knowing that he can do nothing about it, he turns to the Healer for help (Rom 7:25). Not only does this realization releases him from the conscience’s accusation (1 Jn 3:20-21), it frees him for future alternative actions. Not only that, it further liberates him for service to others (1 Cor 4:1-4).

Chiding the Evangelical gospel as one of “sin-management,” the belated

Dallas Willard, who was totally at ease in God’s continuing work in nature- transformation (Phil 1:6), viewed sins as wrong habits.106 Concurring with him, the subsequent application of this study will center on spiritual discipline for the

106 Dallas Willard, The Divine Conspiracy: Rediscovering Our Hidden Life in God, (New York, NY: HarperCollins, 1997), 35-59, 343.

105 change of habits. This study argues that a proper view of self, beginning with the individual conscience, is necessary for individuals to experience a deep conviction of God’s love for themselves, and subsequently, for others.

God’s Love, Our Responsibility: Righteousness and the Peace Kiss (Ps 85:10)

Concerning fulfilling the demands of relationship with God, one of its conditions is “faith, manifested in works” (Gen 15:6; Hab 2:4). Out of this relationship, God fulfills the demands of relationship in preserving the community, in upholding the right of the oppressed, the hungry, the marginalized, the alien and the fatherless (Amos 2:6). Against the prevalent notion of God’s hatred for sinners, biblical righteousness acts as a corrective lens, enabling us to see God’s constant dilemma and the paradoxical reality that it is only in saving the afflicted that God condemns the oppressor; in deliverance, He punishes (Ex

23:7; Ps 51:4). “There is no verse in the OT in which Yahweh’s righteousness is equated with His vengeance on the sinners.”107 To the disagreeing and the sin- conscious believers, it is crucial, if not lifesaving, eventually, to know that though not overlooking the sin of the afflicted, God saves and delivers them not because of their ethical and moral blamelessness but His relationship with them (Ps 40:10;

107 The Interpreter’s Dictionary of the Bible, 83.

106

32:11).108 In the final analysis, in the closing of the Book of Revelation, it becomes perfectly clear, when we finally realize where the righteous Father is leading us—the Garden of Eden—that in maintaining His righteousness, God justifies sinners (Rom 5:8).109

Carrying similar connotations, righteousness as the fulfillment of the demands of relationship in the New Testament is extended as faith in God and good works to all (Jas 2:24); trust and obey God in ethics (Rom 6:16-19). As evidenced in John’s baptism of repentance (Lk 7:29), righteousness includes works such as repentance—the change of mind in regards to relationships with

God and fellow humans. In declaring God as righteous, the baptized admitted that they were in covenant with Him and that He alone was the source of righteousness.110 Expectedly, the restored relationship with God since Abraham includes,

the creation of a new community among men…places a demand on man over against his fellow man…and because the nature of the relationship between men is determined by the nature of the relationship between God and man, fulfillment of the demands of the former is also fulfillment of the demands of the latter…The demands which the new covenant relationship lays upon man in relation to God is faith; and in relation to man, the demand is that one’s action be to the benefits of others (Mt 22:37-40)…to

108 The Interpreter’s Dictionary of the Bible, 82-83.

109 Ibid., 85.

110 Ibid., 93-94.

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act for one’s own benefit, to the neglect of others, is unrighteous (Mt 25:34-40).111

God expects us to fulfill the demands of relationships with Him and with the people around us. He justifies us so that we may in turn justify others.

Moltmann sees justification as life-ministering and death-resisting.112 In his pneumatology, he further views sanctification and justification as not only spiritual transformation but “also includes the sanctity of life and the need to live justly in society and in relation to nature.”113

As God’s provision always precedes His decree, so the ability to live justly for His image-bearers precedes His demand for righteousness. Unlike many who think otherwise,114 God’s high view of humans (Gen 1:26-28, 31), derived from His image and divine nature inherent in them (2 Pet 1:4) did not elapse with the fall. The rumor about the withdrawal of His grace from His image-bearers is

111 Ibid., 97.

112 Jürgen Moltmann, The Spirit of Life: A Universal Affirmation, trans. M. Kohl (London: SCM, 1992), 128, quoted in Noaki Inoue, “Toward a Japanese Contextual Pneumatology: A Critical Dialogus with Japanese Pantheistic Spirituality and Jurgen Moltmann’s Panentheistic Pneumatology” (PhD Diss., Fuller Theological Seminary, 2013), 134. UMI Number: 3588216.

113 “Pneumatology,” in Global Dictionary of Theology, eds. William A. Dryness and Veli-Matti Kärkkäinen (Downers Grove, IL: IVP Academic Press, 2008), 664, quoted in Noaki Inoue, “Toward a Japanese Contextual Pneumatology: A Critical Dialogus with Japanese Pantheistic Spirituality and Jurgen Moltmann;s Panentheistic Pneumatology” (PhD Diss., Fuller Theological Seminary, 2013), 134. UMI Number: 3588216.

114 Chan, Spiritual Theology, 79. In Chan’s own words, Augustine, the main architect for the concept of original sin after Irenaeus, “had a rather bleak picture of humanity.”

108 merely implied but not substantiated by the Scriptures. For just as God created all living creatures according to their /ym! or kinds (Gen 1:21, 24, 25), He created

Adam with, among other features, freewill (Gen 2:16)—just like Himself. In other words, Adam’s nature was either a genus or the extension of God’s “gene.” As anything that pertains to life especially one that is originated from the source of it,

God’s nature, imaginably, is living and self-regenerative. To put it theologically, there is an indwelling indestructible potency within God’s “‘nature,’ or divine life, [which] permeates the being of man like a leaven in order to restore it to its original condition as imago Dei”115 (2 Pet 1:4).

God’s high view of human can best be demonstrated by the continual exercise of human freewill, which in itself is the evidence of His unchanging love.

This is contrary to the Reformer’s view of freedom which has “not much left to human initiative.”116 Remaining unaffected by the fall is also God’s call for humans to co-own the earth, at least over the majority of it (Gen 9:1-3). The fact that humanity’s authority and power were not withdrawn from Adam’s descendants after the fall, at least not completely, further proves that God’s demand for their corresponding responsibility of freewill is equally intact.

115 Kärkkäinen, Toward a Pneumatological Theology, 152. According to Kärkkäinen, though humans participate in the divine (2 Pet 1:4), they are nonetheless distinct from God.

116 Ibid., 155.

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Therefore, instead of asking the libertarian question which is derived from an erroneous presupposition on whether humans have the ability to choose against their nature,117 believers should examine themselves to see if they have conformed to the worldly systems and given in to self-centeredness.118

Plaguing believers and unbelievers alike, the trajectories of self- centeredness—the mother of all sins119— are diverse and innumerable. Self- centeredness is basically the exercise of freewill for personal gains. Beyond theological assumptions, believers generally do not deny the potency of human freewill especially in its negative uses and subsequent consequences. Mahatma

Gandhi, a champion of pacifism who demonstrated both strength and good works, has this to say about freewill: “Strength does not come from physical capability. It comes from indomitable will.”120

117 C. Michael Patton, “A Calvinist's Understanding of “Free-Will,”” Credo House, http://www.reclaimingthemind.org/blog/2010/03/a-calvinists-understanding-of-free-will/ (accessed March 28, 2016).

118 Réginald Garrigou-Lagrange, O.P., The Three Ages of the Interior Life: Prelude of Eternal Life, trans. S.M. Timothea Doyle (Rockford, III.: Tan Books, 1947, 1989), 1:287-88, quoted in Chan, Spiritual Theology, 60. While not necessarily denying the Reformed view of human fallen condition, it is equally relevant to describe human condition as a “disorder and weakness of the will,” as espoused by modern Catholics. This is an especially true description of a post-conversion reality, where self-centeredness lingers, resulting in consequences that must be judged by God (2 Cor 5:10).

119 N. T. Wright, Justification: God's Plan & Paul's Vision (Downers Grove, IL: IVP Academic, 2009), 243. Martin Luther saw the essence of sin in being “turned in on oneself.”

120 The Biography.com Editors, “Mahatma Gandhi Biography: Famous Quotes (TV-14; 1:26),” The Biography.com website, film, http://www.biography.com/people/mahatma-gandhi- 9305898 (accessed March 28, 2016).

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Incidentally, the theology of righteousness that espouses righteousness as both a nature and an ability that though marred, is capable to make moral decision according to the God-given freewill is biblically a far better interpretation of

Scripture than the moral “deadness” (Eph 2:5) conjecture. Rather than continue to vouch for the faulty narrative of original sin and inherited guilt, the Church, while calling for cooperation with the Holy Spirit for the transformation of the congenital sin nature, should affirm a sensible accountability on each one’s own sinful actions (Jer 31:30). Rather than continue to purport the imbalanced tenets of Predestination and Election that inevitably present the sovereign God as neither just nor righteous, the Church will do well to instead embrace the theology of righteousness that is capable to explain why every human being is justly punishable for their own acts of unrighteousness.

Perhaps out of the self-awareness of our own “powerlessness” and

“poverty” as a Church that evolved from our wrong expectations for instant results and tangible experience, our self-centeredness promises power to some, and prosperity to others. Inversely and inevitably, repercussions as diverse as absolutism on one hand and the overdependence of power from without121 and a

121 Chan, Spiritual Theology, 79, 81. Chan talks about the Quietist heresy and the Quaker’s peculiarity. Likewise, the Pentecostals, heavily influenced by the , while championing the experience portion of faith and the need for the baptism of the Holy Spirit, have in recent decades tended to remain indefinitely in a “receiving” and “tarrying” postures (Acts 1:4), to the neglect of their exercise of faith (2 Pet 1:3-4) and self-will, resulting in passivity in service and ineffective in witnessing. This study however, adopts the view that as “spirit-filled”

111 host of others on the other, boomerang. What was intended to strengthen the believers to live a Christ-like life has instead weakened them, as the expression of

God’s power has been selected over His love,122 and His personal blessings over

His desire to bless the world (Gen 12:2-3).

Church: Saved by Grace, Judged by Works of Faith

Before we continue the relevant subject on faith and works which naturally exist within the relationships with God and with all fellow humans—on how their functioning results in the gift of righteousness that justifies—we are reminded that all will be judged according to our works in the end. The fact is, not only are God’s image-bearers able to respond to God,123 we are responsible for the God-given relationships. This is especially true for the believers with the new nature in Christ’s righteousness. We are all our “brother’s keeper” (Gen 4:9). It

believers earnestly and consciously depend on the Holy Spirit, they will be filled with power for service as and when power is needed (italics mine), even without them asking for it (Acts 4:8; Jg 14:6).

122 Gregory K, Beale, We Become What We Worship: A Biblical Theology of Idolatry (Downers Grove, IL: IVP Academic, 2008), 49. In the telling title of this book, Beale asserts that humans resemble what they revere, either for ruin or restoration. Could it be that Christians have overemphasized God’s power and sovereignty because we have been idolizing the effigy of power created in our own image?

123 Karl Barth and Emil Brunner, Natural Theology: Natural Theology: Comprising Nature and Grace by Professor Dr. Emil Brunner and the Reply No! by Dr. Karl Barth (Eugene: Wipf and Stock, 2002), 32-33; 58-59; 90. This study fully espouses Brunner’s view that ‘contact point’ exists between God and His image-bearers, even after the fall, enabling them to be able to respond to God and to the preaching of His gospel.

112 was likely for the purpose of helping the sin-affected humankind to deal with the gravity of sin within broken relationships that God had later instituted the Ten

Commandments which concerns chiefly with relationships: the first four for the protection of the God-human relationships, while the last six aim to protect that among humans (Ex 20:3-17). Jesus too had relationships in mind when He sidestepped the counteractive translated literally as ‘Ten

Words,’124 as well as the 613 individual statutes of the Torah,125 cited instead part of the Shema as the affirmative Great Commandment (Matt. 22:36-40). It is debatable that both the Decalogue and the Great e)ntolh/ or precepts, which call for our love for God (Dt 6:4-9; 11:13-21), our love for our neighbor and ourselves

(Lev 19:18; Num 15:37-41) are meant to be laws from God. The future verb of the quoted Shema, “you shall love” can easily be read in a predictive tense and declarative mood instead of the common reading in imperatival and command mood.126 This is plausible, in the view that biblically, love only exists in freewill

(1 Cor 13:1-13) and excels in freedom where there is justifying and

124 Interlinear Transliterated Bible, PC Study Bible, CD-ROM (Seattle, WA: Biblesoft Inc., 2008). It is translated as ‘ten rema’ in Deut. 4:13, ‘ten logos’ in Exo. 34:28 and Deut. 10:4 according to the Septuagint. Whether or not the Decalogue should be considered as part of Mosaic Law or Torah is open for dispute.

125 “Torah,” International Standard Bible Encyclopedia, rev. ed.CD-ROM (Grand Rapids: Eerdmans, 1979).

126 Hidenori Meigata, “(1) ,” http://meigata-bokushinoshosai.info/index.php?cmd=read (accessed March 28, 2016).

113 transformative righteousness, and peace and joy of the Holy Spirit freely made available in the presence of God (2 Cor 3:17; Rom 14:17). If this is true, then

Flood’s assessment that “the solution for sin is found not in law or performances but in restored relationship”127 might help to make big strides in understanding not only God’s desires in relationships but His high view for the humans of freewill and dignity, as well as His will for the church to partner with Him in the work of reconciliation through discipleship in witnessing lifestyle.

Diagram 3.1 The Anatomy of the Righteous Since Abraham

127 Flood, An Evangelical Relational Theology, 6.

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Biblical righteousness is the fulfillment of the demands of relationships with God and with other image-bearers. God saves the unrighteous for righteous works (Eph. 2:8, 10) which can include works such as to believe, obey, repent, love, forgive, etc. The first three are the demands of the relationship with God; the last three, with fellow humans. By fulfilling the latter three, believers fulfill the former three simultaneously. While all works are equally important, in light of

God’s redemption scheme, He has committed the ministry of reconciliation to the righteous (Rom 5:11), and has enabled them as salt and light (Mt 5:13-14), to be witnesses for Him (Acts 1:8). At the end, they will be judged according to their works (Rev 20:11-13; Mt 25:31-46).

As the righteous fulfill their responsibilities, the Righteous Works Lever

(in Diagram 3.1) moves to the left. The more it moves to the left, the greater growth in God-centeredness and other-centeredness will be indicated. This means that the righteous are now recognized to be less self-centered or more selfless, and thus more God-like; able to readily “die to self” and deal with the sin in the body which is the wrong habits. The lever’s movement to the left also indicates the increase of positive fear of God and thus the decrease in the negative power of the fear of death over the righteous. As this continues, the cumulative good works increase.

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Two Justifications: Faith and Works Righteousness

In fact, not only are all human beings responsible for one another, we are judged (Ps 7:8; 18:20-24), rewarded (2 Sam 22:21; Hos 10:12) and “saved”128 by their righteousness. As indicated earlier, righteousness is only manifested in doing, or in works. The notion that humans are judged and saved by their righteousness therefore means that they are also judged and saved by their works

(1 Sam 24: 17-19; Ps 28:4-5; 62:12; Prov 24:12; Ez 14:12-14; Rom 2:6-12; 2 Cor

5:10; Mt 25:31-46). Against the Western Christianity which clings to a justification by faith alone, this study upholds the validity and effectiveness of both faith and works righteousness, as revealed by the apostle James (Jas 2:24).

The Apostle James declares, “You see that a person is justified by works and not by faith alone” (italics mine). James implies that there is more than one justification. The first justification, faith justification, is mentioned in the preceding verse (Jas 2:23): Thus the scripture was fulfilled that says, “Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. This harkens back to Abraham's earlier interaction with God in

Genesis 15: 4-6 where he believed God’s promise that innumerable children would be given to him and Isaac would be born to him.

128 The process of “salvation” happens in God’s general dealing with humankind: “call and response.” As humans respond to God’s calling for relationship or tasks, according to Heb 11:6, if they believe (faith) that God is the God, who not only exists but rewards those who acknowledge, fear, and obey (works), they are chosen (Mt 22:14); eternal life is in knowing Him—relationship (Jn 17:3).

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The second justification, works justification, was awarded to Abraham not for his faith—faith was never mentioned (Jas 2:21), but specifically for the mentioned works of his obedience: “Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar?” Utilizing the existing inhumane religious practice of the Ancient Near East, Abraham’s faith in the highest stage—loyalty—was put to test (Gen 22: 1-19)—all for his relationship with God.

Many commentators of James 2:21, whether commenting for the defense of sola fide or against it, expectedly see matters from a more common perspective. Joseph Benson, for example, juxtaposes James’s version of justification through Abraham’s works of obedience to the sacrifice of Isaac (Gen

22:1-19) to that of Paul’s through Abraham’s faith in God’s promise for children

(Gen 15:6) in Romans 4:2-3.129 While he correctly points to the existence of two justifications and two separate events, it erroneously contrasts the two distinct events as the same incident, reaching thus a fruitless conclusion. Barnes recognizes two faiths, one salvific and otherwise, properly concludes that good works come only from justified persons,130 but seems, however, to also have

129 Joseph Benson, “James 2:21,” Benson Commentary on the Old and New Testaments, Bible Hub, https://biblehub.com/commentaries/benson/james/2.htm.

130 Albert Barnes, “James 2:21,” Notes on the Bible by Albert Barnes, Bible Hub, https://biblehub.com/commentaries/barnes/james/2.htm.

117 regarded the two events as one. The Geneva Study Bible131 arrives at similar conclusion as Barnes, Gill’s,132 Cambridge, and MacArthur which believes there exist “not two methods of salvation,”133 elucidates works as not the cause but the effect of justification. Unlike most Bible versions which commonly translate the preposition ‘e)k’ as ‘by’ instead of ‘from’ as Cambridge rightly does, draws similar conclusion that sees works not as the reason for justification but the result of it, thus contributing little significance from the discovery.134

James 2:25 holds the key to the obscurity: “Likewise, was not Rahab the prostitute also [kai/, italics mine] justified by works when she welcomed the messengers and sent them out by another road?” (NRSV). Note that the matter of faith, just like in verse 21, is not mentioned. This is to juxtapose against the intended subject—works. In the context, the word “also” clearly refers to James’s intention to use Rahab’s righteous works, whose righteousness had been confirmed in Scripture (Mt 1:5; Heb 11:31) prior to his epistle, as scriptural support and as comparison to the identical justifying works by Abraham (Gen

131 “James 2:21,” The Geneva Bible Translation Notes [1599], Bible Hub https://biblehub.com/commentaries/gsb/james/2.htm.

132 John Gill, “James 2:21,” John Gill’s Exposition of the Entire Bible, Bible Study Tools, https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/james-2-21.html.

133 “James 2:21,” The MacArthur Study Bible, (Nashville, TN: Thomas Nelson , 2013), 2622.

134 “James 2:21,” Cambridge Bible for Schools and Colleges, Bible Hub, https://biblehub.com/commentaries/james/2-21.htm.

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22:1-19). By identifying one of the two events of Abraham helps him to contrast the event of Abraham’s faith, manifested in works, with the other event of works of faith, so that the latter can be used as scriptural witness to demand not only works concerned with one’s personal works within the relationship with God such as obedience and repentance, but good works for others from his audience.

Justified to Justify: Fulfilling the Kingdom Mandate in Service to Others

God’s requirement for good works from His Church is confirmed in the preamble (Jas 2:8-17), and in the overall ethical admonition of the entire Book of

James. Rested in the bedrock of relationship and centering on righteousness (Jas

3:18), it is a practical guide for living that promotes other-centeredness from the blessed position of a recipient of God’s grace (Jas 1:1-8). As above, the nature of relationship presupposes the existence of both faith and works. In the context of relationship, faith is the inward quality that enables personal relationship. Works, on the other hand, is the outward ability to respond and work for the good of that relationship. Faith works through love (Gal 5:6) and love must accompany works.

Biblically, genuine faith always produces works for self or for others. This corresponds to the gift of righteousness—an inner nature with an outer power to fulfill the demands of relationships with others. In like manner, faith righteousness—the reward for faith in terms of personal salvation and eternal life, leads to the fruitification of works righteousness—the blessing for works (nature)

119 and empowerment (power) for other-centeredness and service. Unlike the human creation of self-righteousness, God’s works righteousness is not to justify self or merit-generating. Putting it in Moltmann’s term, it is in affirming life that life is ministered and death resisted; 135 works righteousness is for the justified to in turn justify others.

Works Righteousness: A Back Door to God

Not only is works righteousness the ability to serve others, for

“unbelievers” and “sinners” such as Rahab, it is a back door to God. As implied earlier, the Old Testament couplet of ‘trust and obey,’ and the corresponding New

Testament’s of ‘faith and works’ serve as, among others, varied ways to come to

God, with trust and faith being the “front door;” obey and works, the back door— the “works-door” in this study. This understanding is critical for mission work in nations such as Japan.

Before positing works righteousness as salvific, some typical Evangelical presuppositions must first be put out of the way. This section of discussion is not meant to defend works righteousness. As will be shown, and as evidenced in the

135 Jürgen Moltmann, The Spirit of Life: A Universal Affirmation, trans. M. Kohl (London: SCM, 1992), 99, quoted in Noaki Inoue, “Toward a Japanese Contextual Pneumatology: A Critical Dialogus with Japanese Pantheistic Spirituality and Jurgen Moltmann;s Panentheistic Pneumatology” (PhD Diss., Fuller Theological Seminary, 2013), 134. UMI Number: 3588216.

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OT saints in Hebrews 11 and elsewhere, there is more than one way to come to

God.

Rahab is chosen in this discussion not to illustrate the efficacy of works for, or an option to earn God’s salvation. It is for the following two purposes.

First, the case of Rahab serves to compare and contrast with Abraham who, as stated, received works righteousness as she did. Second, as is commonly agreed, it was Rahab’s faith in God that had led her to perform righteous works to save the spies.136 But with her being a Gentile woman of uncertain or questionable background, her possession of faith is only clear in hindsight. And this is exactly the point here: incomplete faith is not only non-creedal but mostly undetectable.

Therefore, instead of judging faith-professors or non-professors according to creeds or by following human sets of formula, it would be better to examine their fruit of works, and at the same time provide opportunity for works to perfect their faith (Jas 2:22).

The importance of works cannot be overstated. Contrary to popular belief that Rahab’s faith takes precedence over her works, a closer look of the account reveals otherwise (Heb 11:31, notice the word, a)peiqe/w). It is stated that

‘others,’ referring to the people in Jericho where Rahab was, perished because they did not pei/qw or literally, ‘assent to evidence or authority;’ ‘rely by inward

136 Matthew Henry, “James 2:25,” Matthew Henry's Commentary on the Whole Bible, PC Study Bible, Formatted Electronic Database (Seattle, WA: Biblesoft, 2006).

121 certainty,’137 supposedly on God's will manifested by miracles on Israel’s behalf as Rahab did.138 Unlike some Bible versions which translate the Greek word as

‘believe,’ in the context however, the word should mean ‘obey,’ or to put it colloquially, “believe enough to obey.” In other words, it was Rahab’s works of obedience and not her faith (italics mine) that justified her, resulting in her acceptance into covenant with God. Unlike the erroneous application of sola fide which is detached from the accompanying works, Rahab’s case is further confirmed by the nature of biblical faith which always manifests in works. Thus, to the point of this section of the study—Rahab was “saved” by works righteousness. Arguably, this soteriological plan is more biblical than the workless verbal of the Evangelicals.

137 “pei/qw,” New Exhaustive Strong's Numbers and Concordance with Expanded Greek- Hebrew Dictionary (Seattle, WA: Biblesoft, Inc., and International Bible Translators, Inc., 2006).

138 “Rahab,” Fausset's Bible Dictionary, PC Study Bible (Seattle, WA: Biblesoft, Inc., and International Bible Translators, Inc., 2006).

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Diagram 3.2 Faith and Works Continuity

Everyone exists in the reality with intimate or undiscerned relationships with God and with each other. In this reality, the direct or indirect knowledge of

God is available to all. Within the reality of experienced or unexperienced relationships, faith and works coexist and function consciously or otherwise, in a cause-and-effect continuity. Faith (exists in the three consecutive stages of ‘belief, confidence and loyalty’) in an object naturally acts according to the desire of the object or for the good of it, resulting in works for the object (e.g. obedience).

The persons who stand at the other end of works, not completely void of faith or knowledge, propelled by the obscuring truth in nature; by their troubled

123 conscience or by the natural instinct where God’s law is written, obligate to do for the good of those known or unknown to them in the receiving end. For the first time, they encounter the inherent ability to do good to someone. With that experience, faith in that ability; in themselves, in similar goodwill or in the unknown source that motivate their works begin to grow. They are now believers of some kind. Likewise, their relationships with the recipient grow. In turn, the acquired faiths motivate them to act in the future.

So it was with Rahab. Her unconscious faith in the form of the fear of God and her instinct for the right thing to do compelled her in that dire moment to hide the spies. Her obedience to the indirect knowledge of God and will that led to the righteous act won her the reward of works righteousness. This reward, or any reward from God, signifies His acceptance—Rahab walked through the works- door into God’s covenant, providentially prepared for her. Her works of righteousness in turn perfected her existing incomplete faith (Jas 2:22), resulting in faith righteousness accordingly. A one-sided human-ward relationship turned into a mutual relationship between God and her—she became part of the blessed

Messianic lineage, by God’s grace and by her works.139

139Helmut Thielicke, Theological Ethics (Philadelphia: Fortress Press, 1966), 1:11-12, quoted in Chan, Spiritual Theology, 79-80. The theological problem of grace and work manifests best in its applications—in Thielicke’s case, ethics; in Chan’s case, spirituality. Arguing that ethics must be grounded in, and be the “automatic” fruit of a right relationship with God (i.e. faith before works), Thielicke nonetheless concedes on its paradoxical nature that “there are certain conditions under which, in principle, the work of the Holy Spirit cannot take place…the action of

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In contrast, Abraham walked through the faith-door when he fulfilled the demands of relationship with God by believing His promise of children and Isaac.

In that moment, he received faith righteousness. Later, by fulfilling other demands of relationship with God—by his conscious faith in the clear knowledge of God, with full confidence in Him that He would provide the sacrifice (Gen. 22:8), and with gratitude, he loyally and obediently prepared to sacrifice Isaac. Accordingly, he received works righteousness.

In sum, faith is always accompanied by works. Likewise, works righteousness always begins with faith and naturally complements and follows faith righteousness. If faith righteousness is likened to love, then works righteousness would be the actions that manifest it; if trust, then obey; if reason to live, then power for living. Like all righteousness, it is for relationship. Unlike self-righteousness, it is based on love for others and is the fruit of gratitude. In this sense, there is no difference between faith righteousness and works righteousness.

The lack of attention given to the ultimate judgment of works at the end of the age makes one wonder about the rationale in advocating for a workless salvation, and worse, a workless Christianity. Matthew, along with other biblical

man might well have some influence on these special conditions and on their removal, and such action.” He further remarks that God’s “automatic” fruit “does not cancel out human will; rather, God acts within human action.”

125 writers, resounds as a voice silenced by Western Christianity, once again cautioning that the whole world will be judged not according to the adherence of faith but the performance of works produced by it (Mt 25: 31-46).

The Anathema of Works

Works do not have to concern with merit. Repentance or obedience to

God’s commandments is definitely our works but they are done in, and because of, our relationship with Him. Words such as faith, trust, and obedience are relational terms—such words do not exist outside of relationships. It is also within, and because of, the believer’s relationship with God that His salvation or help is provided. Why then is the need, as believers, to name obedience as merit for what He has already given us? Works in reality are the natural outflow of one’s faith or relationship with God. The excessive caveat of the Evangelical is not only unnecessary, it is adversely discouraging Christians to do good works. In fact, it has reached a point that any casual mention of “works,” “duty,”

“responsibility” or “commandments”140 instantly invites some heretical suspicion, even though the subjects in discussion do not relate to salvation.

140 Christian Assemblies International, “1,050 New Testament Commands,” https://www.cai.org/bible-studies/1050-new-testament-commands (accessed June 1, 2019). To the dismay of those who deemphasize the Old Testament because of the perceived image of a harsh and legalistic God, it has been discovered that the New Testament has at least four hundred commandments more than the Old. This may also unsettle some of the workless sola gratia adherents as well.

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On a more serious note, there are those who spiritualize Christ’s words in the Sermon on the Mount as disparaging human effort in obedience in attitude and in the spirit (Mt 5:21-48). Instead of taking a literal rendition, they teach that

Christ is declaring the impossibility of producing a “surpassing righteousness”

(Mt 5:20) beyond those of the Scribes and Pharisees (Mt 23). Their conclusion in regards to God’s commandments and, in particular, obedience is revealed in their unspoken attitude: “Can’t obey anyway, why even bother to try?” While the difficulty in obeying according to Christ’s renewed standard is obvious, He was merely pointing to humanity’s need for God.141 He was in no way condoning the needlessness of obedience for lack of ability. This study argues that the root of such attitude originates from the workless theology of grace.

The Reciprocating, Rewarding, Promise-Keeping and Law-Establishing God

To negate works is to deny not only one of the main purposes for human existence, but their partnership in establishing God’s kingdom on earth. As an outlet for the natural expression of God-nature within and an incentive for service,

God has placed accountabilities of which He rewards (Mt 6:1-2; 10:41-42; 16:27;

2 Jn 8; Rev 22:12), each according to their good and bad works (Mt 12:36; 2 Cor

141 Instead of interpreting Matthew 5:20-30 as merely pointing out human moral bankruptcy without God, which can adversely become excuses not to obey Him, it should be read as God’s demand for outward righteousness (Coram Mundo) and inward righteousness, which is akin to Coram Deo, except it is not necessarily passive in nature or imputed by God. The baptism of the Holy Spirit in Acts was given for the purpose of living righteously before God—to obey the spirit of the law, and to do righteousness before other image-bearers.

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5:10). Those who work for righteousness (2 Sam 22:21; Hos 10:12), mercy (Mt

5:7; 6:14-15; 18:33-35; Lk 6:35) or benevolence (Jas 1:27) and keep His commandments (Mt 23:2-3; Jn 14:15, 21; 1 Jn 2:3-4) for the sake of relationships with others (Lk 6:37; Rom 14:12-13; Eph 4:32; Col 3:12-14) will be greatly reciprocated. Alternatively, according to God’s established causative eventualities, each receives according to their own sowing and reaping (Rom 2:6-

10; 2 Cor 9:6; Gal 6:7). The righteous in this case are rewarded with righteousness (Hos 10:12), thus, salvation, according to their works of faith. This once again fulfills the vision of a soteriology that is according to God’s perspective which consists of multiple entry points to God.

Concerning the final judgment for works recorded in Matthew 25:31-46, some hypothesize the entire chapter of Matthew 25 is a post-rapture scenario on

Earth, where the remaining unbelievers are now judged according to their works as sheep and goats.142 But how is it at all justifiable for Christ to have to pay the great price of a cruel and humiliating death, according to Evangelical theology, for the pre-rapture believers but what is needed for the post-rapture unbelievers to merit God’s kingdom is merely by giving the needy a cup of water, a bowl of food and a piece of clothing? Outside the typical Evangelical theology, an alternative explanation is certainly possible. In this reasoning, through Christ’s

142 Perry Stone, “Tough Questions about the Rapture,” March 19, 2014, YouTube video, 6:18, https://youtu.be/McTY0D4vBl8.

128 death, God had demonstrated His acceptance for all. This includes the unbelievers who do not know Him, in this case, the sheep and goats. The post-rapture requirement for entrance into God’s kingdom uncannily reveals the original basic requirement for God’s acceptance—righteousness: the fulfillment of the demands of relationship with God and all creations, in this case, good works of kindness done for others which, according to Christ, are good works done to Him. The sheep in the story are thus rightly justified. Whichever the truth maybe, one thing is certain—each one will be judged according to works. God did it for every single one of the seven churches of Asia in the Book of Revelation (Rev 2-3).

Church: Saved from Fear of Death, Empowered by Righteousness

The entire human race has been created in the image of God which is above all characterized by love, and in righteousness sustained by that love. For the reason of love, freedom to respond to or reject love is given at will. For the reason of righteousness however, the unloving that goes against its own nature ends in oblivion—a state of nothingness. All that love can do is to give on and give in, He who is limitless yet limited by what He gives away. Yet, like the father of the prodigal, He sovereignly searches and lovingly waits. To them who return, He clothes them with the robes of righteousness (Isa 61:10), equipped them with the breastplates of righteousness (Eph 6:14), along with the other armor

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(Eph 6:13), for the delivery of the gospel of peace (Eph 6:15), to other wayward siblings along the way.

For that reason, Jesus came to earth, to show the way back to the Father.

Through His life, He left signposts and footsteps. Through His death, He disarmed Satan (Col 2:15) who held the power of the fear of death (Rom 5:12) that seized most of the disciples during His crucifixion. By His resurrection, they were set free from that fear (Heb 2:14-15), ready to join the rank of Christ’s kingdom and tasks on earth. And on the day of Pentecost, the power of righteousness was given through the Holy Spirit for them to live righteously (Rom

8:9-17); to fulfill the demands of relationship with whosoever is willing (Acts

2:40-47).143 And like their Lord, they went about doing good and preached the gospel of righteousness about God’s kingdom on earth, and discipled others to do likewise. And they turned the world right side up (Acts 17:6). This too can happen in Japan today.

143 As opposed to the Pentecostal’s belief, the baptism of the Holy Spirit was given not primarily to bestow spiritual gift for miracles but to embolden them to be witnesses (Prov 28:1; Acts 2:14ff), to live righteously and to empower them to love selflessly (Acts 2:40-47). The disciples were working miracles in the early part of Christ’s ministry (Lk 9:1; 10:1, 17). It was Christ’s resurrection and the Spirit’s empowerment that made the difference. By receiving the Holy Spirit as the Gift (Acts 2:38), the manifestations of various spiritual gifts are a matter of course.

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PART THREE

MINISTRY STRATEGY

CHAPTER FOUR

MISSION STRATEGIES, ALTERNATIVES, SOLUTIONS, AND OUTREACH

IDEAS

The above theological findings carry implications beyond what is intended for this study. The optimistic view of the love and the works of the immanent

Spirit of righteousness on Earth necessarily correlate to a high view of His image- bearers and reveal the latter’s earthly responsibility simultaneously. For NGCC and the churches in Japan—the foci of this study—this responsibility is translated as other-centeredness, works, and love—to grow in genuine other-centeredness through good works done in and for love. For this to become a reality requires habit-change of the believers in order that they may practice righteousness and engage in outreach to the unbelievers.

Having laid the theoretical foundation in Chapter Three, this chapter proceeds to consider the possible solutions for the various problems raised in the preceding chapters. The overarching design of this section aims for biblical

132 discipleship in the Japanese context far exceeding the intention for problem- solving in NGCC. From the various problems and challenges discovered, numerous mission strategies and their principles have been created, ready for contextualization and local implementation. For the purpose of evangelism, a proposed gospel of righteousness will be presented in the first part of the chapter.

Part two consists mainly of mission strategies and ideas for immediate and long- term outreaches that are directly and indirectly related to the obstacles faced by

NGCC and most Japanese churches. The last portion of the chapter comprises the essentials for spiritual formation which include some related spiritual disciplines and the modified version of Alcoholics Anonymous Twelve Step for NGCC’s small, closed N12 groups. The pertinent details for the implementation of the pilot project for N12 will follow in the closing chapter. For the purpose of easy reference and direct application, the majority of the information for this section appears in designated charts and tables in the Appendices.

The Gospel of Righteousness

Despite the varieties in methods and presentations of it, the gospel has to be believed or at least sound like good news. The Evangelical gospel has sometimes been likened by some as some form of amnesty. In terms of forensic justification, this is certainly true. But it has to be more. Even as amnesty, the gospel still should not become bad news to those who refuse to accept it for

133 whatever reason. In the place of the standard Evangelical gospel and its presentation, this study proposes a gospel of righteousness derived from the theology of righteousness. The gospel of righteousness is modelled after Paul’s evangelistic address to the Gentiles in Athens (Acts 17:22-31).

With the distinctive elements of the gospel of righteousness in mind, the presenters are reminded of the framework and ambience of peace and grace that accompanied the first-century “good news” instead of fear, judgment, or an ultimatum from the presenters that leaves no alternative to the hearers, making them feeling cornered and manipulated, regret hearing it in the first place, and dreadful for similar discourse in the future—a typical gospel presentation. There is no need to unveil all of the gospel’s elements in one setting, but each presentation should end with a challenge for some response to what has been presented—the “Actions Needed.” While the mode and manner of presentation are subject to individual personalities and the hearers’ response-ability, the presenter’s motivations and attitudes must be free from any form of self-serving.

Instead of being powered by mere human emotion, it must instead be done for, of, and from love:

Love endures long and is patient and kind; love never is envious nor boils over with jealousy, is not boastful or vainglorious, does not display itself haughtily. It is not conceited (arrogant and inflated with pride); it is not rude (unmannerly) and does not act unbecomingly. Love (God's love in us) does not insist on its own rights or its own way, for it is not self- seeking; it is not touchy or fretful or resentful; it takes no account of the

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evil done to it [it pays no attention to a suffered wrong]. It does not rejoice at injustice and unrighteousness, but rejoices when right and truth prevail. Love bears up under anything and everything that comes, is ever ready to believe the best of every person, its hopes are under all circumstances, and it endures everything [without weakening]. Love never fails [never fades out or becomes obsolete or comes to an end] (1 Cor 13:4-8 AMP).

Among the five sets of mission strategies exhibited in this study, the gospel of righteousness represents a mission strategy utilizing an evangelistic approach (see Table 4.1 in Appendix 1). Speaking as God’s heralds and representatives, believers engage the willing receivers, “the persons of peace” (Lk

10:6), who are ready in relation to the matter of salvation. Being cordial and sensitive to the unbeliever’s feeling and background, believers venture to reveal

God and humanity’s need of Him in daily life and beyond.

Possible Solutions and Mission Strategies for NGCC, Japan and Beyond

Possible solutions for the lack of outreach in NGCC and in churches in

Japanese contexts come from this first set of mission strategies derived from the problem-solving session with NGCC (see Table 4.2 in Appendix 2). Based on biblical righteousness, believers are expected to be set free from theological errors and from cultural and psychological barriers in order that they may begin to engage in outreach to unbelievers. With these theoretical foundations, the believers are further strengthened and trained for habit-change through personal and corporate spiritual disciplines in N12 discipleship groups with the help of the

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Holy Spirit. Through the teaching, training, and modeling in the habit-change process, it is hopeful that believers can effectively exercise their God-given freewill for outreach, rather than being succumbed to contrary emotions; to overcome superficiality and to re-emphasize and strengthen relationships with fellow Japanese until it brings about growth toward other-centeredness. This correctional approach of mission strategies points believers to the need for critical thinking and pragmatic application of truths in life-setting and in ministry.

The second set of mission strategies is the result of the proposed alternative view on salvation contrary to NGCC’s (see Table 4.3 in Appendix 2).

Instead of continuing to embrace the typical view, a variant look at salvation will not only bring wholeness to the believers but will also better convince unbelievers of God’s love and His good intention for all of His creations. Various principles with suggested ideas for immediate and long-term outreaches are provided from those alternatives. The alternative approach of mission strategies encourages believers to always view matters from different perspectives. In so doing, different and better outcomes may be produced.

The third set of mission strategies, the suggested immediate ideas and opportunities for outreach, is based on the general facts and cultural practices in

Japan (see Table 4.4 in Appendix 2). Through an incarnational approach, believers are trained to engage the world around them by entering into their

136 culture in daily life. Through appreciation,1 rather than apprehension,2 of the unique cultural characteristics and social peculiarities, believers build relationships with unbelievers and win their trust and acceptance. Rather than centering on religiosity, believers engage and show interest in the general public’s spirituality.

The fourth set of mission strategies uses a subtle witnessing approach based on the natural “yeast” (Mt 13:33) progress principles where believers, through their witnessing lifestyle, engage unbelievers in their daily life (see Table

4.5 in Appendix 2). Instead of making Christ known as God, as a religious founder or an advocate of the faith, as Christ’s disciples and students, He should be spoken of as a teacher of life. As human teachers are common and as similar teachings are readily available elsewhere, this is the least threatening and the least religious method of propagating invisible faith. Aiming for the unbeliever’s acknowledgement, the process moves from the common ground that Japanese unbelievers can agree on; from historical facts or practical wisdoms, the unbelievers are led from inconsequential acknowledgement of their mind to a

1 Detweiler and Taylor, A Matrix of Meanings, 8; 260-261. Instead of looking at what is wrong, Detweiler and Taylor propose to look at what is right and to engage in the “theology of play.”

2 Veli-Matti Kärkkäinen, Toward a Pneumatological Theology: Pentecostal and Ecumenical Perspectives on Ecclesiology, Soteriology, and Theology of Mission, ed. Amos Yong (Lanham, MD: University Press of America, 2002), 232. Dr. Kärkkäinen, a former missionary to Thailand discloses and confirms that Pentecostals “tend to point out the demonic elements in other religions rather than common denominators.”

137 heartfelt agreement with their emotion, until they reach a decision in response to the actual identity of Christ. From helping them to acknowledge Christ and His works as something good for others, to eventually agree that they are also good for them, believers patiently walk with them through the process. By avoiding argument and if possible, disagreement; by removing stumbling blocks such as dishonesty or manipulation; by helping them to first achieve a sense of belonging that paves a way for the goal of becoming believers, believers model in their personal lives and in their relationships with them until they are won to Christ.

Spiritual Formation in N12 Groups for NGCC

This section of the study is concerned broadly with spiritual formation in the specific context of NGCC. While the immediate goal is habit-change in the modified Twelve Step N12 groups to enable NGCC for outreach to unbelievers, ultimately it aims for character growth, specifically in other-centeredness and courage—the result of the work-producing righteousness mentioned in Chapter

Three. With the consistent exercise and application of spiritual disciplines, privately and corporately in N12 groups, it aims to replace the old harmful habits, known also as addictions in this study which include fear, pride, selfishness and other destructive habitual patterns, with godly habits, which in turn helps to reshape the human soul, resulting in wholeness. This is a state of “flourishing” or eudaimonea—spiritual wellbeing, as understood in the ancient wisdom tradition

138 where the reflective part of the soul interacts appropriately with the non-reflective part that requires phronesis or practical wisdom3—a proper understanding of the roles and relations of the reflective and non-reflective parts.

But why is Alcoholics Anonymous Twelve Step used in the church? Why treat congregants as addicts? How does the change of harmful habits help believers to be other-centered and witnesses for God? To find out, let’s explore what A.A. is all about.

Alcoholics Anonymous Twelve Step Defined

In his book, Clinician’s Guide to the Twelve Steps Principles, published by McGraw-Hill Medical Publishing Division, Marvin D. Seppala, M.D., assertively declares that:

Twelve Steps programs are the most widely attended and successful methods addressing the addictions…Significant improvement in all measures of drinking problems was noted by Humphreys [K. Humphreys, R. H. Moos, and C. Cohen, Social and community resources and long- term recovery from treated and untreated alcoholism. Journal of Studies on Alcohol, 1997, 58:231-238] at one-year follow-up of untreated individuals attending A.A. No research has revealed a method addressing the addictions that is significantly superior to the Twelve Steps. The “best” attempts at research-based therapies, interventions, and treatment methods

3 Tamar Gendler, “Five Ancient Secrets to Modern Happiness,” Yale University Presidential Inauguration Symposia, October 12, 2013, published October 29, 2013, YouTube video, 1:03:51, https://www.youtube.com/watch?v=hVhWA-ra3po.

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have yet to prove more successful than a spiritual program initiated by two desperate alcoholics in 1935.4

Not only is Alcoholics Anonymous Twelve Steps, abbreviated as A.A. 12 Steps,

“a practical program of action based on spiritual principles”5 effective against alcoholism, these steps have been, “altered for use by 73 different programs world-wide and are now used to help people who struggle with addictive or compulsive use of alcohol, narcotics, gambling, sex, and eating, among other problem.”6 They are not treatment programs but self-governed “mutual support groups that emphasize abstinence from the addictive behavior.”7 The official description of the Twelve Step programs states:

Alcoholics Anonymous is a fellowship of men and women who share their experience, strength and hope with each other that they may solve their common problem and help others to recover from alcoholism. The only requirement for membership is a desire to stop drinking…Our primary purpose is to stay sober and help other alcoholics to achieve sobriety.8

4 Marvin D. Seppala, Clinician’s Guide to the Twelve Step Principles (New York, NY: McGraw-Hill Medical Publishing Division), 2001. This study is indebted to the keen analysis and observation of Dr. Seppala on the actual A.A. meetings. viii

5 Ibid., 5.

6 Barbara J. White and Edward J. Madara, comp. and ed., The Self-Help Sourcebook: Finding and Forming Mutual Aid Self-Help Groups, 5th Ed. (Denville, NJ: American Self-Help Clearinghouse, 1995), quoted in Marvin D. Seppala, Clinician’s Guide to the Twelve Step Principles (New York, NY: McGraw-Hill Medical Publishing Division, 2001), 5. 7 Seppala, Clinician’s Guide to the Twelve Step Principles, 7.

8 Alcoholics Anonymous Preamble, A.A. Grapevine, 1947.

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Acquainted with the program’s essentials and practicalities, Seppala further elaborates,

“The main function of any [Twelve Step] group is to hold meetings [which] provide a forum for the active participation of the members in the process of working a Twelve Step program. The meetings bring together people interested in maintaining abstinence and helping one another on a regular basis…provide support from others who have had similar experiences. Newcomers are greeted and accepted in a manner that allows them to begin to examine themselves as worthy of recovery, something they often do not believe based on their behavior and the tragedies that may have resulted from their addictions.”9

Not too long after its inception, Twelve Step program’s concept of intervention in support groups captured public attentions. Its effectiveness to arrest the addiction malaise where the basic requirement rested in attendance in such group had soon intrigued professionals from various human sciences. Over and over again, the positive correlations between A.A. attendance and abstinence have become apparent.10 One study reveals that “half of the patients treated in an inpatient setting remained abstinent at eighteen months after treatment.”11

Another study notes “several aspects of A.A. participation that correlated with

9 Seppala, Clinician’s Guide to the Twelve Step Principles, 12-13.

10 R. L. Dupont and S. Shiraki, Twelve Step programs, in Norman Miller, ed., Principles of Addiction Medicine, Chapter 5 (Chevy Chase, MD: American Society of Addiction Medicine, 1994), quoted in Marvin D. Seppala, Clinician’s Guide to the Twelve Step Principles (New York, NY: McGraw-Hill Medical Publishing Division, 2001), 26.

11 A. H. Thurston, A.M. Alfano, and V.J. Nerviano, The efficacy of A.A. attendance for aftercare of inpatient alcoholics: Some follow-up data, International Journal of the Addictions, 1987, 22: 1083-1090, quoted in Marvin D. Seppala, Clinician’s Guide to the Twelve Step Principles (New York, NY: McGraw-Hill Medical Publishing Division, 2001), 26.

141 positive outcomes: having a sponsor, participating in A.A. activities, conducting meetings, and increasing ones involvement in a Twelve Step group.”12 Yet another “found that active involvement in A.A. reduced relapse rate.”13

Working a Twelve Step Program

The Twelve Step programs are essentially an individual and voluntarily program where participants are personally responsible to “attend to the basics of recovery program that works; attend meetings, share themselves with others, and work the Step.”14The list of activities involved in working the Twelve Step program, or to be more precise:

“The practices necessary to maintain sobriety and continue personal growth in recovery…is wide-ranging and up to individual, but behavior in nature…The most obvious activity is attending meetings. This is considered essential. Next in importance is “working the Steps”; that is, fully considering each of them in turn and actively engaging in the activity or alteration of thoughts and consciousness represented in the Step. Some of the Steps suggest activities that are incorporated into the daily lives of the members such as prayer, meditation and daily inventory.”15

12 C.D. Emrich, J.S. Tonigen, H. Montgomery, and L. Little, Alcoholics Anonymous: What is currently known? In: B.S. McGrady and W.R, Miller, eds., Research on A.A.: Opportunities and Alternatives (Brunswick, NJ: Rutgers Center for Alcohol Studies, 1993), quoted in Marvin D. Seppala, Clinician’s Guide to the Twelve Step Principles (New York, NY: McGraw-Hill Medical Publishing Division, 2001), 26.

13 M. Shereen, The relationship between relapse and involvement in Alcoholics Anonymous, Journal of Studies on Alcohol, 1988, 49:104-106, quoted in Marvin D. Seppala, Clinician’s Guide to the Twelve Step Principles (New York, NY: McGraw-Hill Medical Publishing Division, 2001), 26.

14 Seppala, Clinician’s Guide to the Twelve Step Principles, 23.

15 Ibid., 15.

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Habit Defined

With the A.A.’s effectiveness against a variety of addictions unchallenged, one question however, remains: Are the believer’s harmful habits synonymous to addictions? This calls for a diverse definition of habit—first the general and second, the context-specific. Understanding habit in its totality is what makes the practical section of this study and N12 unique and distinct from the A.A.’s.

The term ‘habit,’ specifically harmful habit in this study is used to refer to the biblical reference of it as “sin in the member” (Rom 7:23), as advocated by

Willard. The confusion arises because of the connection it makes with the A.A.

Twelve Step programs. This is precisely the design of N12. Though the term

'addiction' used in this study could differ greatly from that in the A.A. context—in intensity and in their resultant devastations, they are addictions nonetheless.

Generally, habit is a living characteristic and essence in all animate creatures. Majority of their behaviors are habitual. It's how lives are partially governed—by involuntary actions created by the creatures themselves. Common minute-by-minute behaviors ranging from that for survival,16 to that necessary for the simplification of things, created consciously or otherwise—they do not live without habits.

16 Ample evidence shows that daily routines and chores kept the sanity of the victims of war, enabling them to face the horror and the possibility of their imminent death, helping them to go on living.

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Habits are cultivated and entrenched behavioral patterns derived from conscious or unconscious repetitions of behaviors. Accordingly, the repeating of unfitting actions produces undesirable habits. Even though habits are difficult to be altered, real change is possible.17 Willard believes that habits are “patterns of wrongdoing [which] are usually quite weak, even ridiculous. They are simply our automatic responses of thought, feeling, and action,”18 That being said, willpower by itself is weak over habits.19 And though it is insufficient to assert change, the will must nonetheless be fully involved in the change process.20 In the context and in relation to weak will that is not only responsible for being one of the causes of wrongdoings but the resultant undesirable habits which the will is weak in overcoming, harmful habits and addictions are essentially the same.

Taking Willard’s definition of habit as sin further, sin, in the context of this study, viewed in relational term, is the destroyer of relationships which

17 Kent Carlson and Mike Leuken, Renovation of the Church: What Happens When A Seeker Church Discovers Spiritual Formation (Downers Grove: InterVarsity Press, 2011), 114. 18 Willard, The Divine Conspiracy, 343.

19 John Ortberg, “Spiritual Formation: The Soul,” YouTube video, 38:31 https://youtu.be/a-j9HGqwtoc. Ortberg believes that human willpower works like muscle: it can suffer fatigue. Accordingly, those who have to resist temptation most tend to give up easier in problem-solving. For him, habits are learned behaviors that can help humans to function without the mind and with little willpower. The mind, he says, is essentially human conscious lives and is largely governed by habits that human will is weak in control of. Spiritual formation then, is an experimental venture aiming for the renewing of the mind.

20 Willard, The Divine Conspiracy, 353. Willard rightly defines spiritual disciplines as “any activity within our power that we engage in to enable us to do what we cannot do by direct effort.” Without intentionality, perseverance, repetition, continuous evaluation, and affirmation from humanity’s part, even the simplest act of prayer can prove too difficult to keep up with.

144 appears in its chief form in all human being as self-centeredness—the mother of all sin. Self-centeredness, in its extreme polarities of self-aggrandizing and self- pity; self-ruination and self-preservation, is basically a self-reliance mechanism. It produces predictable end-results tainted with pride and shame in various degrees, simultaneously. By nature addictive and resistant to change, left untreated, they turn into weak personalities, traits and emotions such as fear and shame— debilitating and uncontrollable habits. In terms of reliance, these harmful habits appear as obsessive dependence on something and someone other than God (Jer

17:5-10)—in “wisdom, power, kindness and faithfulness [but]…It is folly to trust in man, for he is not only frail, but false and deceitful,”21 warned the prophet of old because of the inherent limitations in human-beings. The disastrous consequences of such ill-placed trust are numerous in the Bible—David on his military might (1 Chr 21); the rich man on his riches (Lk 12:16-20) and Ephraim on his self-righteousness (Hos 12:8), and on and on. On the surface, harmful and debilitating habits such as fear, guilt and shame may not appear anything like self- afflictions. On a closer look however, it is not difficult to see that fear and shame are often, though not always, the result of an unhealthy reliance on one’s own feelings (I worry someone in the party may ridicule my look); guilt, shame and fear, on someone’s wisdom (Eve on the serpent’s words in Genesis 3:4-5), and

21 Matthew Henry, “Jeremiah 17:5-11,” Matthew Henry's Commentary on the Whole Bible, PC Study Bible, Formatted Electronic Database (Seattle, WA: Biblesoft, 2006).

145 fear, on circumstances (the disciples and the raging sea in Matthew 8:26). Seen from this angle, not only is habit an addiction, it is sin subsists to destroy individuals.

Likewise, in the context of God's ongoing salvific works on the earth today, human harmful habit as sin despoils also God and all of His creations. With

God’s salvation understood as holistic, relational, cosmically redemptive and participative; with its end-purposes for wholeness, prosperity, liberation and peace among all of God’s creations, salvation is short of the return to God’s pristine design. With a full restoration of the image of God poised to take place on

His image-bearers, harmful habit as sin is certainly antithesis and out of place of

God’s plan. For this reason, believers should cooperate with the sanctifying Spirit for God’s intended freedom through habit-change.

Ultimately, habit-change should be done for other's sake as spiritual formation is. This is the heart of the theology of righteousness—other- centeredness. In the context of one’s relationship with another, the Biblical reference of sin as ‘missing the mark’ is applicable to harmful habits as well. For that matter, sin is a generic term that refers to any flaw or imperfection especially as it pertains to anything that may jeopardize the relationships with others. It is for this reason and in the context of relationship that Christ commands us to be

146 perfect (Mt 5:48). A.A. is chosen in this study for its other-centeredness that it exhibits in their service and commitment to fellow addicts.

Various Views and Options: How Habits are Formed and Overcome

The foundation for change—of sin, harmful habit, flaw, imperfection or anything that may imperil the earthly intrarelationships and interrelationships has been laid out in essence, in the above Chapter Three, targeting a renewal of mind.

This section presents some practicalities from various fields aiming for habit- change. Changes in these two areas culminate ultimately in the change of the will.22

Accordingly, the first subscriber for habit-change comes from the

Scriptures, specifically in Romans 12:2 concerning the renewing of the mind.

With the mind changed by truths (Mk 1:15), it in turn effects a change of will that empowers liberating actions and habit-change ensues. This is primarily the focus of Chapter Three that upholds a high anthropology for the ability and responsibility for other-centeredness.

22 Seppala, Clinician’s Guide to the Twelve Step Principles, 17. Subject to further research, this study takes its cue from Seppala who informs that addiction to one substance predisposes one “to addiction to any substance…[that though] there are differences in the types of euphoric experience...[but] addiction runs a predictable course, independent of the substance.” Perhaps this can be said not only for substance but behavior addiction as well. Whichever the case, a fortified will is certainly the goal. Also, perhaps as people experience habit-change (i.e. training of the will) in one area (e.g. fear), they may easily overcome the next inferior habit (e.g. shame) because the will has been strengthened and aligned. If this is true, it will be a great dividend to many spheres of life.

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Modern science, next on the list of subscribers, certainly advocates for the notion of habit-change. Though explained organically, it is essentially behavioral in nature. Duhigg speaks about “a neurological loop at the core of every habit, a loop that consists of three parts: a cue, a routine, and a reward.”23 To understand one’s own habits, he contends that the components of the loop need to be identified. Once the habit loop of a particular behavior has been diagnosed, the old routine can then be replaced with a new one.24 Other simpler ways to create habits are to find an obvious cue, and then define the desired reward.

Alternatively, one can provide a different routine that satisfies the craving, and repetitively practice it until it becomes a habit.

Recently, neuroscientists announced that new behaviors and habits can be created by rewiring the brain. According to them, neural pathways, which can be likened as the “deep grooves or roads in the brain, comprise of neurons connected by dendrites, are created in the brain based on habits and behaviors.”25 The

23 Charles Duhigg, The Power of Habit: Why We Do What We Do in Life and Business (NY: Random House, 2014), 275-285. Defining habit as ‘a formula the brain automatically follows: when I see cue, I will do routine in order to get a reward.’ The four stages in changing a habit are identify the routine—the behavior to be changed; experiment with different rewards to figure out what craving the routine is satisfying; isolate the cue that falls into one of five categories: location, time, emotional state, other people or the immediate preceding action; have a plan—change to a better routine by planning for the cue and choosing a behavior that delivers the craved reward.

24 Ibid.

25 Julie Hani, “The Neuroscience of Behavior Change,” Health Transformer, Aug 8, 2017, https://healthtransformer.co/the-neuroscience-of-behavior-change-bcb567fa83c1.

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26 “number of dendrites increases with the frequency a behavior is performed.”

Psychologist Deann Ware explains that “when brain cells communicate with each other via a process called neuronal firing at regular intervals, the connection between them strengthens and the messages that travel the same pathway in the brain over and over begin to transmit faster and faster.”27 With enough repetition or with the help from all five senses, complex behaviors such as driving or riding a bike become automatic because neural pathways have been formed. Likewise by repetitively carrying out new behaviors, the brain is trained to create new neural pathways, until that behavior is the new normal. Thus, old habits are indirectly replaced with the new.28 Perhaps repetition is one of the secrets of success for

Twelve Steps as well.

The scientific finding above—being by repeatedly doing, coincides with

Aristotle’s dictum: “People become builders by building and harpists by playing the harp…we become just by doing just actions, temperate by doing temperate

26 Ibid.

27 Deann Ware, “Neurons that Fire Together Wire Together,” dailyshoring.com, https://www.dailyshoring.com/neurons-that-fire-together-wire-together/ (accessed Nov 29, 2019).

28 Hani, “The Neuroscience of Behavior Change.”

149 actions, brave by doing brave actions.”29 Years later, Aquinas echoes the same—

“virtues are formed by acts.”30 This implied notion of ‘changes come simply by doing’ succinctly describes the human engagement in the partially divine spiritual discipline—the third subscriber to habit-change in this study. Utilizing the human body specifically in abstinence or engagement of certain activities and substance such as in fasting and prayer,31 desirable changes in matters metaphysical in nature, as well as in behavioral patterns are achieved. This is in essence the practice in A.A. and N12 groups. In the presence of the Holy Spirit where He can bless us,32 with salvation or wholeness—a participative effort, is affected; mortification (Rom 8:13; Col 3:5) accomplished, and harmful habits transformed.

Good habits in turn help steer good behaviors and reshape the human soul, resulting in wholeness that is capable for other-centeredness.

29 Aristotle, Nicomachean Ethics, quoted in Gendler, “Five Ancient Secrets to Modern Happiness.” Predicated on the ongoing salvific works of the Holy Spirit, the idea of “do-to-be” does not necessarily contradict Christ’s inference on “be-to-do” in Matthew 7:17.

30 Chan, Spiritual Theology, 96-7. This principle is akin to the “Golden Rule” (Mt 7:12).

31 Willard, The Divine Conspiracy, 353. 32 Richard J. Foster, Celebration of Discipline: The Path to Spiritual Growth, 3rd ed. (New York: HarperCollins Publishers, 1998), 7.

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Diagram 4.1 The Human Soul33

The Foundation for N12 Groups: Discipleship

Biblical discipleship takes place generally in a ‘top-down’ or peer relationship. The former involves a more experienced believer training and modeling for a novice, often in a one-to-one intimate setting. Engaging in various spiritual disciplines and in due course, the disciple is expected to grow not only in

Biblical knowledge but in wholeness, in Christlikeness, in personal commitment to Christ and the Church, and in confidence in life. Personal wholeness in turn

33 Ortberg, “Spiritual Formation: The Soul.”

151 sends the nurtured believers out to care for others, somewhat naturally—they now desire to do the same for other novices or unbelievers.

Unfortunately, personal discipleship is lacking in Japan. After the short course for water baptism is conducted, there is little personal training with the novices. While personal discipleship is not the main focus of this study, its overarching goal centers on discipleship. This includes the N12 Program that aims to turn natural self-centeredness into other-centeredness, where believers can begin to engage others through a discipling and witnessing lifestyle. For that end,

A.A. Twelve Step, a proven effective spiritual discipline within mutual support groups has been chosen, intending for habit-change. One of the other reasons

Twelve Step is selected to provide a practical solution is its inherent biblical elements and principles imbedded in its practices. The following explains some of these components. The first being community—the cradle for discipleship.

Community

Though spiritual disciplines can and must be practiced privately, spiritual formation proper does not take place in isolation. Most spiritual disciplines suggested for NGCC are carried out in community, especially in its N12 groups.

As the nature of all Twelve Step programs centers on interaction and interdependence with other like-minded people, the spiritual discipline in N12 groups stems from a “desire to express and reflect the self-donating love of the

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Trinity by investing in and journeying with others.”34 The modern-day discovery of the need to express oneself and to be listened to correctly points to the need for humans to be in community. Even celebration can only properly take place in community. The very idea of celebration or party35 involves the joyful participation or complement from a third party. Ironically, both the people of

Western individualism and Eastern timidity tend to insulate themselves from one another, thus depraving themselves of the openness needed for genuine freedom and healing. Henri Nouwen, speaking on hospitality and the need for community, remarks:

“In our world full of strangers, estranged from their own past, culture and country, from their neighbors, friends and family, from their deepest self and their God, we witness a painful search for a hospitable place where life can be lived without fear and where community can be found.”36

It is in others that we see ourselves mirrored. Echoing the ancient Roman sage Cicero who states, “In the face of a true friend a man sees as it were a second self,”37 David Augsburger resounds, “I come to know myself not alone, but in the

34 Calhoun, Spiritual Disciplines Handbook, 129.

35 The word ‘party’ or “part-y” in French properly means, “As individual(s) coming together.”

36 Henri Nouwen, quoted in Adele Ahlberg Calhoun, Spiritual Disciplines Handbook: Practices that Transform Us (Downers Grove: InterVarsity Press, 2005), 148.

37 Cicero, On Friendship, quoted in Gendler, “Five Ancient Secrets to Modern Happiness.”

153 company of fellow travelers.”38 This sentiment was long ago articulated by Basil of Caesarea: “The Creator arranged things so that we need each other.”39 Dan

Meyer humorously suggests that babies should have a tag attached to their toe that reads: “Life is hard. Do it in groups.”40 Not only that, often we encounter God in others and are thus transformed through others. Calhoun succinctly asserts that

“spiritual transformation is not a solo event. God works in us through others…without their authentic voices; we may never see who we are.”41 Howard

Snyder further confirms that spiritual growth occurs best in a caring community.42

One of the greatest indications of our need of community perhaps lies in the modeling of Jesus’s life on earth. While capable of meeting His physical and relational needs through miracles and intimate communication with the Father, He nonetheless chose a lifestyle of interdependence, giving, receiving, and sharing of all things with earthlings. He also modeled spiritual practices with the disciples in and through community. Though He was more than able to practice the discipline

38 David Augsburger, Dissident Discipleship: A Spirituality of Self-Surrender, Love of God, and Love of Neighbor (Grand Rapids: Brazos Press, 2006), 13.

39 Calhoun, Spiritual Disciplines Handbook, 151.

40 Dan Meyer, quoted in Adele Ahlberg Calhoun, Spiritual Disciplines Handbook: Practices that Transform Us (Downers Grove: InterVarsity Press, 2005), 149.

41 Calhoun, Spiritual Disciplines Handbook, 151.

42 Howard A. Snyder, The Community of the King (Downers Grove: InterVarsity Press, 1977), 75.

154 of desolation,43 yet He chose to live in community and in interdependence with the disciples. We can do no less.

Christ has also given His disciples and thus, the Church, His grace to lead to other’s conversion. This is especially evident in hearing other’s confession.

According to Bonhoeffer,

“The authority to hear the confession of sin and to forgive sin which by nature isolates people from their communities in Christ’s name (Jn 20:23)…In confession the breakthrough to new life occurs. Where sin is hated, admitted, and forgiven, there the break with the past is made…there is conversion. Confession is conversion” (1 Cor 5:17).44

In agreement with Bonhoeffer, Chan further confirms that the problem of sin is resolved in the community of the church. He believes that the Christians,

“Fighting the flesh, the world and the devil is not fighting alone, even in the case of private sins. He or she is fighting as a member of the Lord’s army, the militant church, and it is in the church that each of us discovers the resources to fight well. In this sense, there is no salvation outside the church.”45

Confession and Testimony

This brings us to the second Twelve Step’s component. Nested in the verbal tradition is the program’s Biblical principle of verbalization of truth in

43 V. Raymond Edman, The Disciplines of Life (Eugene: Harvest House Publishing, 1982), 119. The discipline of desolation is explained as seeing one’s hopes fading and one’s life in danger. 44 Dietrich Bonhoeffer, Life Together: The Classic Exploration of Christian Community (New York: HarperCollins Publishers, 1954), 111-12; 115-17.

45 Chan, Spiritual Theology, 121.

155 testimony (1 Jn 4:14) and in confession (Jas 5:16). In the form of the former, the group members describe their personal addiction and recovery: “what we used to be like, what happened, and what we are like now.”46 Elucidating the liberating power hidden in testifying and confessing; in hearing and in speaking, Seppala states,

“Telling one’s personal story is also included in working a program. Addiction is a disease marked by increasing isolation. The shame and guilt addicts carry often restricts their ability to connect with others. As the addiction worsens, denial become excessive and generalizes to prevent individual from witnessing how drastically they have changed in most life spheres, not just in regard to the addictive behavior itself. Attending meetings with others who understand this level of self-loathing, even self- hatred, can result in hope, and open the newcomer up in a manner which encourages the telling of their own tale…In sharing themselves they begin the process of acceptance of this disease in a forum where others are already accepting of them. They find that in spite of their experiences they fit right in, that their stories help themselves and help others.”47 Fellowship

In describing A.A.’s element of fellowship, Seppala unknowingly explicates, in the writer’s view and estimate, the essence of a more biblical, if not healthier ecclesiology (Heb 10:25; 1 Pe 3:8) than that has been practiced by many

“Prosperity Gospel” churches today:

A.A. is like a club, but one in which members develop a deep bond by revealing the tragedies of the disease and the triumphs found in recovery…People often find themselves laughing at horrific life events with the knowledge that the others in the room have endured similar

46 Alcoholics Anonymous (New York: A.A. World Services, Inc., 1976), 58.

47 Seppala, Clinician’s Guide to the Twelve Step Principles, 16-17.

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episodes and have forged ahead to reshape their lives based on the principles that bring them together. It is the devastation that brings these people together initially, but the hope they gain from others that keep them coming back…People attend and participate of their own free will…to join others in the exploration of self and the maintenance of abstinence. It is an experiential, a verbal tradition of “one drunk talking to another.”48

Unfortunately, many churches do descend into becoming clubs— amenities and status-based providers where believers forget their former dire straits (Rev 2:5), and the reasons why they are called a Church in the first place

(Mt 16:18-19). Apart from wooing her back to the ‘one drunk’ humility for the purpose of removing their ‘insider’ hubris, this A.A. model is also a necessary corrective to her superficiality—a step closer to other-centeredness.

Voluntary Service

Another observable Biblical component that is derived from the A.A fellowship is its participants’ voluntary Twelfth Step work, also known as Twelfth

Step call:

“Service work” is emphasized in Twelve Step programs. This includes various voluntary efforts that help the program or the individual…Members are willing to be called upon by their peers when help is needed. It is not unusual for an A.A. or N.A. member to tell someone to call any time of day or night is needed to help address a program related directly or indirectly to maintaining sobriety…Twelve Steps members will go out of their way for one another…A.A. was founded on an understanding that the individual can keep sobriety only by

48 Seppala, Clinician’s Guide to the Twelve Step Principles, 8-9.

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giving it away…Most members view this as giving back what was so freely given to them when they were newcomers.”49

Concerning the experience and not position-based service, he continues,

“One aspect of service work is “sponsorship.” People in Twelve Step programs pick a sponsor to talk to outside of the meetings for a more in- depth understanding of the program. Sponsors are usually of the same sex…have more experience in the program (at least a year), and are willing to provide direction and teach others about their own understanding of “working the Steps.” Sponsors become confidantes, provide advice, and indoctrinate the newcomer into practical applications of the Twelve Steps. The relationship is not unlike that of a student with a teacher, but the sponsor can be considered a sounding board, a guide, a role model, and a mentor. An expectation for honest disclosure is presumed, and people share themselves at intimate level. Sponsor/sponsee relationships often evolve into lifelong friendship.50

Recalling the warning of John Owen is appropriate here: “Be killing sin or it will be killing you.” Rearing its ugly head in the form of apathy towards other’s wellbeing, believers must reach a point of desperation with self-centeredness—

‘the mother of all sins’ and begin to deal with it. Mortification of the flesh in N12 group is befitting.

Responsibility and Accountability

It is self-evident that if righteousness demands believer’s responsibility for others, they must be responsible for their own actions—even past behaviors.

Appropriately, A.A. Twelve Step points to the needed reversal of the unrealistic

49 Seppala, Clinician’s Guide to the Twelve Step Principles, 19-20.

50 Ibid., 20.

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‘God-only’ or ‘prayer-only’ overemphasis, with its correlating misapplied doctrine of justification that indirectly advocates the needlessness of rectification and restitution. A.A. members are expected to take personal responsibility for recovery—“to be accountable for his or her past behavior, for the addiction, and for recovery.”51 As much and as able as possible, they are taught to make amends especially when they approach Step Eighth to Tenth in the program.

Honesty and Integrity

Another important element of the Twelve Step programs that is thoroughly biblical is its presumed requirement of honesty (Mt. 5:37). It is thought to be the program’s “cornerstone” critical to the recovery process from addiction.52

Appraising dishonesty and denial as the “most consistent and persistent characteristics”53 where the former is being treated as one of the symptoms of addiction, Seppala alludes that,

“Honesty is considered a lost quality during active addiction, as people with these diseases have a tremendous capacity to lie to themselves. Some of this is in the form of denial, but there is also a tremendous degree of active manipulation. Maintenance of addictive behavior results in a self- centered sense of survival…[gradually] one accommodates to the guilt and shame normally associated with dishonesty. This allows for repetition of the addictive behavior, and establishes denial. Some people lose the ability

51 Seppala, Clinician’s Guide to the Twelve Step Principles, 22.

52 Ibid., 51.

53 Ibid.

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to witness the results of their behavior for they are lost in self- absorption.”54

But as addicts actively participate in the program where,

“Honesty is emphasized and modeled in the remarkable stories of the experience of addiction that are told by the members…with all its pain and consequences…when [the new members] witness the stories of others, and the acceptance of the behaviors as “normal” to the addictive experience, it allows them to begin to release publicly that which they do not even want to examine in private. This level of acceptance of the behaviors, the problems, and the unspoken acts, is a powerful, reinforcing agent of change.”55

This is where new members enter into a process of self-acceptance where they begin to admit that they have a problem. This is necessary for recovery. Referring to the personal inventories in the Fourth and the Tenth Steps, Seppala reiterates,

“It is believed that the ability to get honest with oneself is required to adequately work the Steps, which require an in-depth examination of thoughts and behaviors,”56

Not to be taken personally, this is perhaps the most pointed cause for discipleship in Japan—the proclivities to take truth lightly. From situationism— the situational judgment that leads to a relative view of truth, to the self- uncertainty that lacks the absolute sense of value in themselves; from groupism

54 Ibid., 51-52. Addiction as disease is the undefined and unwritten A.A. official assumption.

55 Seppala, Clinician’s Guide to the Twelve Step Principles, 55.

56 Ibid., 54.

160 that encourages suppression of personal feelings and opinions, to the habit of self- preservation vigorously active in their shame culture, these cultural peculiarities are antithesis to authentic discipleship. It is not an overstatement that Twelve Step discipline is desperately needed in Japan.

Surrender and Yielded-ness

Referring to the central principle of surrender, Ernest Kurtz, one of the chief contributors of A.A. Twelve Step, further contributes to the issue of honesty:

“The antidote for the deep symptom of denial was identification marked by open and undemanding narration infused with profound honesty about personal witness…The therapeutic power of this process of identification arose from the witness it gave, a witness to the healing potency of the shared honesty of mutual vulnerability openly acknowledged. The healing response to this invitation, this witness, lay in the act of surrender—the necessary foundation for ‘getting the program’ of Alcoholics Anonymous.”57

We are reminded that God’s unconditional gift of righteousness is bestowed so that each can care for another. It is each’s yielded-ness to Him and to others, revealed in other-centeredness that He is after, not consenting-faith in Him

(Mt 25: 31-46). Believers should thus put aside hindering emotions and simply do the right things for relationships.

57 Ernest Kurtz, Not God: A History of Alcoholics Anonymous (Center City, MN: Hazalden, 1979), 61, quoted in Marvin D. Seppala, Clinician’s Guide to the Twelve Step Principles (New York, NY: McGraw-Hill Medical Publishing Division, 2001), 54-55.

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Modification: From Alcoholics Anonymous Twelve Steps to N12 Training Program

Inherent in any good mission strategy or ministry paradigm is the cultural- sensitive and culturally-relevant elements. The A.A. Twelve Step is modified in

N12 Program to achieve that end. To avoid the negative connotation of addiction and the shame to be labelled as addicts, the training in N12 groups will not be announced as related to the Alcoholics Anonymous Twelve Step. It will instead be coined as “12 Steps toward loving God and others more,” or in short, “12 Steps

Forward,” where the first seven steps consist of personal discovery of wrongs committed because of, in NGCC’s context, harmful habits, and personal reflection on the harms done on others in the subsequent steps.58 Unlike the typical counseling session or ministry group where it is counselor or clergy-driven, the

N12 group resembles the A.A. Twelve Step group. Overseen by the facilitators who themselves may suffer the same harmful habits as the members, it is really a mutual discipleship group where the Holy Spirit is the Discipler.59

Like in the A.A. groups, the greatest hurdle N12 members must conquer at the initial stage of the transformation process is dishonesty about the prevailing

58 Alcoholics Anonymous (New York: Alcoholics Anonymous World Services, Inc., 1976). 59 Narcotics Anonymous, 5th Ed (Van Nuys, CA: N.A. World Services, Inc., 1988), 41. The work of the Holy Spirit in the spiritual condition is the basis for successful recovery.

162 harmful habits, regardless of the shame it may cause them in disclosing them.

Without honesty about their problems and the admission of personal limitations to overcome those harmful habits, they are likely to remain in the state and cycle of denial that repeats itself in a downward spiral movement, further strengthening the hold of deception and addiction against their will (see Diagram 4.2.) On the contrary, the member’s acceptance of their limitation results in the overcoming of harmful habit.60

In order for the program to work or for the members to take the steps seriously, a sense of desperation must initially be experienced by the members over the ill-effects of their harmful habits or for the actual harms caused to others because of their harmful habits. In addition, as opposed to the typical passive reliance on divine help alone, the members are given constant reminders of their personal responsibility in transformation. Not only are they responsible for their own transformation, they are also responsible to help especially those who suffer the same weakness as they do. Such is the foundation for Alcoholics

Anonymous.61 In doing so, they may discover the “joy of living.”62

60 Ernest Kurtz, Not God: A History of Alcoholics Anonymous (Center City, MN: Hazelden, 1979), 3-4.

61 Alcoholics Anonymous, 3rd Ed (New York: A.A. World Services, Inc., 1976), 97

62 The Twelve Steps and Twelve Traditions (New York: Alcoholics Anonymous World Services, Inc., 1988), 109

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Diagram 4.2 The Perpetual Dishonest-Denial Spiral

One of the functions of the N12 facilitators is to model humility. Their honesty of their own shortcomings, character defects, or past injuries brought upon others because of their harmful habits will encourage the members to open up and face their own harmful habits and grievous pasts. This will in turn enable them to conduct honest self-appraisal that eventually leads to transformation of habits (see Diagram 4.3). Not only must the facilitators model honesty, they also must model and initiate acceptance of themselves and members. Unlike the A.A. group, N12 members may not be required to work through all the twelve steps.

This is especially so if no one is harmed by their harmful habits.

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Diagram 4.3 A.A. Recovery Process

N12 groups conduct similar meetings model after the format of the most common A.A. discussion meetings. The facilitator acts as the group chairperson who,

“May introduce a topic with a discussion, or a designated speaker will provide a ‘lead’ commentary which is usually a discussion of a particular aspect of the Twelve Steps and how it pertains to that individual’s recovery. Everyone in the room will be given an opportunity to speak, but they are not required to do so.”63

For a sample of N12 meeting procedures, see ‘N12 Steps’ in Table 4.6, Appendix 3.

63 Seppala, Clinician’s Guide to the Twelve Step Principles, 13-14.

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While the above theology of righteousness functions alternatively as a theology for evangelism, the N12 Program provides the framework for its application in the church. Solving member's problems with harmful habits in N12 is but one means for the end of discipleship and evangelism. With A.A.’s inherent reliance on God or the ‘Higher Power,’ it serves well both for the believers and atheists. Eventually, N12 will be expanded to be an evangelistic tool. Providing realistic solution for their undesirable habits, pragmatic Japanese unbelievers may encounter the unseen God and turn to Him.64 With the help of spiritual directors,65 these encounters in turn enable the unbelievers to believe and concurrently strengthen the faith of the believers. This is urgently needed in Japan, for many believers have yet to experience God in a real way.66 As opposed to the

Evangelical norm that conversion must precede discipleship, this study adopts a more flexible stance and espouses the concept of “belonging before believing”67—it is when unbelievers feel belonging in a community that they are unknowingly being spiritually formed.

64 Foster, Celebration of Discipline, 2.

65 Chan, Spiritual Theology, 225.

66 Diogenes Allen, Spiritual Theology: The Theology of Yesterday for Spiritual Help Today (Boston: Cowley Publication, 1997), 2-6.

67 George G. Hunter III, The Celtic Way of Evangelism: How Christianity Can Reach the West Again, 2nd ed. (Nashville: Abingdon Press, 2010), 45, 106.

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CHAPTER FIVE

N12 PILOT PROJECT IMPLEMENTATION AND THE ESTABLISHMENT OF A DEPARTMENT OF DISCIPLESHIP

The existing problem of the lack of personal outreach in NGCC has been a subject of discussion within NGCC’s leadership for years now. Upon the completion of coursework at Fuller Theological Seminary in 2014, the writer began to search for possible solutions. The idea of the N12 Program as a partial solution was presented to the senior pastors two years later. Since then, numerous discussions concerning the viability, the possible acceptance from the church members, as well as the timeline of the Program were carried out informally with the church leaders. The N12 Pilot Project was finally agreed by NGCC leadership as an experimental module within the existing small group system. Upon being proven effective both for habit-change and spiritual growth, it will then be expanded to include the whole church in the existing small groups.

For the first N12 group as pilot project, three related couplets of harmful habits in the form of addictive behavior have been tentatively suggested. The first

167 is fear (anxiety) and guilt (unforgiveness); the second, pride and shame; and the third, selfishness and self-centeredness (lack of love for self and others). Upon urgent request, the pilot project may also be opened for specific behavior- substance addictions. A minimum of two people with the same or related harmful habits will meet with the facilitator and an assistant whose main duties are to facilitate discussions, testimonies, and questions, and to ensure all members can have their turn to share their stories. They are also there to provide empathy through attentive listening, while modeling honesty, humility, faith, and surrender. Leading prayer and worship as well as assigning members for similar tasks when they are ready are also part of their responsibilities.

The Identification of Personnel

First of all, the NFCC Discipleship Department with its subsidiary branches of Evangelism-Witnessing, Spiritual Formation, and Social Works will have to be established. The Assistant Pastor who used to head the Cell Group

Department, will now oversee the department while focusing her work directly in

Spiritual Formation. Being energetic, creative, gifted in administration, and poised to be the next Senior Pastor, she has to assume this important role in leading NGCC to a new direction out of its perpetual impasse. While the introduction of the element of Spiritual Formation may be new to her, she has long been acquainted with the importance of personal discipleship. With the

168 establishment of the N12 pilot project where she can gain first-hand experience in leading spiritual transformation, she formally enters into the field of Spiritual

Formation. It is hopeful that her growth in proficiency in this area will aid her and

NGCC to move forward in discipleship.

While the Assistant Pastor will lead the team of future facilitators and assistants for the N12 groups, one potential leader who has been known for her passion for making Christ known, will supervise the Evangelism-Witnessing branch. Before equipping her with the needed trainings in both evangelism and witnessing, utilizing the gospel of righteousness as well as the YEAST witnessing strategy, she will first enter into personal discipleship with the Assistant Pastor, to be guided by the writer. Through her modeling in a witnessing lifestyle, her new position will likely command respect and followership.

One leader who has a knack in organizing events, will work with the

Evangelism-Witnessing Department and head the Social Works branch. Being noted for her frequent concerns for the marginalized, she is most suitable for the position. Her artistic abilities and tenacity in making sure that plans are properly executed makes her an important asset in the pioneering stage of the Discipleship

Department. With the Social Works Branch complementing the Evangelism-

Witnessing Department, NGCC members are likely to be more confident in personal outreach.

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To help launch and establish the N12 groups, the writer will be the master trainer and facilitator. The first batch of assistants will include the Assistant

Pastor and three church leaders. Though two of them are pastoral by nature and in gifting, they have been limited by their busyness at work. Their roles in N12 groups will formally thrust them out for active ministry. Being also in the NGCC leadership team, these four individuals will formally enter into mutual discipleship relationships with the writer with immediate effect.

Training Components and Timeline

The N12 pilot project is scheduled to commence on March 2020. Meeting every Saturday for two hours, it will last for six months, with a total meeting time of fifty-five hours covering one specific harmful habit and possibly another related harmful habit. The official announcement of its launch will be made on the first Sunday of January 2020. Brochures will be distributed. A series of sermons on habit-change related to outreach will be given by the minister team. To create awareness and the need for the N12 Program, the attention of the NGCC members will be directed to their past concerning actual life circumstances and people who were harmed by each of their harmful habits or addictions, as well as their failed attempts for rectifications. It aims to cultivate a sense of desperation that may result in action-taking.

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For the N12 Program, preparatory trainings and on-the-job trainings will be provided to the assistants. With the materials and helps from Christian professionals, the N12 team will be specifically trained to observe symptoms of deeper problems than harmful habits. In handling the groups, though the suggested order of the meeting is included in the above table, they are trained to be flexible, relational, and spiritually discerning; to be more people-oriented than task-inclined. The N12 team will visit a nearby A.A. Twelve Step group for personal observation and learning. Upon the commencement of the project, other in-house seminars pertaining to spiritual disciplines and other related components will be needed for necessary modification and improvement. After serving for two terms or a year as assistant, they will be promoted to be facilitators. They will be observed on the job by the master trainer for one term.

A necessary training in witnessing will be conducted. It is based on the simple principle that we witness to what we see, hear and experience. This is the prime factor for being an effective witness for Christ. Believers should seek to experience God and witness His works in the world. By learning about His ways and be in steps with His Spirit, it in turn propels the believers to witness for Him.

Secondly, in order to be able to empathize with unbelievers and help them, believers need to witness their plights. Thirdly, as believers spend more time with unbelievers, the latter are likely to witness the former’s good works and convince

171 them for faith in return. As stated, witnessing is more powerful than verbal evangelism because it shows works and not unseen faith. This is true for the realistic Japanese. This calls for more involvements outside the church.

For the Evangelism-Witnessing Branch, a discipleship framework will be established. Several curriculums will be utilized—for the establishing of faith; the equipping for ministry and the empowering for life. By guiding them through the discipleship process, believers are trained to live a witnessing and discipling lifestyle. They will be equipped with relevant cultural commentaries, and with ongoing inspiration, they are expected to engage unbelievers.

A spiritual gift assessment will also be conducted to discover the departmental member’s giftings and callings or “charism and vocation.”1

Members with the evangelism gift will be recruited and paired in ministry teams.

They will either visit the NGCC small groups to train, to excite, or to help evangelize the visitors. Occasionally, they may evangelize prospective targets outside the church. Under the supervision of the Assistant Pastor, the small groups leaders will be trained to disciple their group members by using the chosen discipleship curriculum. Together with the evangelistic teams, they will be trained to overcome their natural timidity.

1 Lois Y. Barrett et al., Treasure in Clay Jars: Patterns in Missional Faithfulness (Grand Rapids: Eerdmans, 2004), 56.

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In May 2020, in the existing small groups setting, a twelve-week small group training program geared toward evangelistic outreach will be conducted by inviting non-Christians as conversation partners to talk about spirituality and

God.2 To further motivate NGCC members for participating in outreach, we will explore the positive aspect of kingdom theology and ministry paradigms taught by

Graham Power and Dion Forster.3 A sermon series on the 3-Colors of Love by

Christian A. Schwarz with all its practical exercises will follow.4 In a loving atmosphere, we will pray for divine revelation and God’s love to be received. It is believed that before the Christians can love and relate well with their neighbors, they must first love themselves and have a sense of dignity and security. After all, one cannot give what one does not possess.

Around the same time, we will focus on materializing two viable projects for social actions. A related discipleship curriculum will be taught by the small group leaders in the groups while one-to-one discipleship will be carried out with certain individuals by the clergy. And as an outreach arm to evangelism, social parties will be organized by the Fun and Food Fellowship, a subsidiary of the

Department of Social Works.

2 Richard V. Peace, Holy Conversation: Talking about God in Everyday Life (Downers Grove: InterVarsity Press, 2006), 51-103.

3 Power and Forster, Transform Your Work Life, 66.

4 Christian A. Schwarz, The 3 Colors of Love (St. Charles: ChruchSmart Resources, 2004).

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Assessment of N12 Pilot Project by October 1, 2020

At the end of the first term, an evaluation will be made to identify necessary adjustments and improvements in the second N12 group. Being familiar with NGCC members, the Senior Pastors and the Assistant Pastor will conduct the evaluation. By conducting private interviews with the N12 participants where they will be asked about both the N12 process as well as the results known to them, the assessment team will observe the participants’ change of attitude toward

God, self, others, and outreach. The participants will also be encouraged to review their personal journals—the intra-relational exchanges with themselves as well as their inter-relational conversation with God for the subjective portion of self- appraisal. The N12 Personal Inventories and their Hazelden Liabilities and Assets

Checklists (Table 5.1 in Appendix 5) will be used for objective and observable changes. Confirmation of transformation can also be obtained by having conversations with the participant’s family members or other NGCC members.

Promotion and Recruitment

In the event positive changes are noted on the N12 Pilot Project participants, specifically in terms of habits and spiritual growth, and in case the

Senior Pastors and leadership team are in favor of the establishment of formal

N12 groups, they will officially be launched on December 1, 2020. Positive

174 comments and testimonies will be gathered from the group members as well as the assistants for advertisement in the church. A membership recruitment drive will be conducted for the second batch of N12 groups, focusing on the same or a different set of harmful habits as the Pilot Project. For the members who have experienced significant transformation in the Pilot Project, it is expected they will want to continue to work on either the same couplet of harmful habits or the next set of harmful habits. In any case, they will be encouraged to reach out to believers or unbelievers who suffer similar harmful habits or addictions.

Modification and Enhancement

The complexity of the human soul in and of itself warrants ongoing study.

The same is true of the tools used to bring lasting impact on individual users.

Modification and enhancement are therefore necessary and expected for the N12

Program, even though the A.A. Twelve Step and the spiritual disciplines listed above have been proven successful and effective for centuries. Feedback from the first batch of participants and the group assistants concerning the materials as well as the facilitator will be used to fine-tune the process and make needed adjustments.

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SUMMARY AND CONCLUSION

The journey of discovering the righteousness of God has unearthed untold treasures. Chief among them is the realization of the ongoing salvific and transforming works of the immanent Holy Spirit, beyond humanity’s wildest imagination. This inspires hope in the mission field of the Land of the

Rising Sun. With the Evangelist as a Partner, evangelism and witnessing are no longer slavish and impossible tasks. Neither is discipleship. The rediscovery of a proper anthropology—that God’s image-bearers really resemble their Creator— enkindles a passion for fellow earthlings. With self-restraint and acts of kindness on the part of believers and with the Sanctifier acting on Christ’s behalf, transformation of human nature is likewise tenable.

As believers take time to quiet themselves before God, allow the Spirit of

God to search their inner world, and go through the lifelong, personal, spiritual formation process spearheaded by the corporate training and exercise in the N12 groups, pseudo conversion will be revealed and commitment to Christ will be realized. As a result of this personal and corporate transformation, it is possible that a true spirit of discipleship will be cultivated. It is a kind of spirit revealed in love for people regardless of their differences, in a faith-filled attitude that holds on to the conviction that lying beyond the present myriad of obstacles is the certainty that Christ’s instruction for discipleship will eventually be fruitful for

176 church growth, in a passion for rewarding works to rebuild the broken world with the immanent Holy Spirit. By repeating and adapting the above discipleship process personally and corporately in their families and in the world, with other believers and unbelievers alike, the reality of seeing the world being turned right side up is truly at hand.

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meanings impersonal void pow of void appreciation and love and appreciation

- PARTICULARITIES Japanese religions and and religions Japanese o for The demand centeredness that most most that centeredness are rigid, legalistic and and legalistic are rigid, spiritualities are part of part of are spiritualities

underlying the knowing Underneath th Underneath cultures means that most most that means cultures façade, Japanese practices practices Japanese façade, as Religions the Japanese. Due to busyness and over and busyness to Due practice the rituals without without rituals the practice the inevitable result of lack lack of result the inevitable was said to be the source of of the be source to was said with forms and rituals, often often rituals, and forms with is for ready are not Japanese of self close close relationships fathers generally do not have have not do fathers generally Amaterasu concern that culture Japanese Japanese career, on emphasis

wide wide wide - JAPAN - pleasing "GOOD - r Christian Christian r others SPECIFIC believers family of of family doctrines Free from Congruent Congruent world World NEWS" FOR FOR NEWS" assertions of of assertions Can "justify" and immanent immanent and be experienced be Compassionate Compassionate Father who can can Father who majo people

love

-

most most IN JAPAN IN broken broken RELATED of faith. of faith. imperfect imperfect

Absentee, instruction; instruction; lack of clear clear lack of Shallow and Shallow Uncertainty; people won't won't people relationships come to God to come Without faith faith Without workaholic or or workaholic Lack self earthly fathers fathers earthly uninterested in in uninterested "BAD NEWS" NEWS" "BAD Vague and lack and Vague religious details details religious

The Gospel of Righteousness

outsider divide) outsider - Savior AS AS OPPOSED TO TYPICAL GOSPEL TYPICAL manipulated) EVANGELICAL OR EVANGELICAL the Judge of the nature nature the of Judge the of sin; transcendent of sin; Devil's children; pagans children; Devil's Table 4.1 God as God as Sinner (Insider Sinner Sin and its judgment, guilt (Feel (Feel guilt judgment, its and Sin

SCRIPTURES 23-24, 26, 22, 28-29 28-29 26-29 24-26, 30-31 (Acts 17) 28, 30

SOTERIOLO- God's Justifica- GICAL Inclusive Wholeness transcendent Relational tion ELEMENTS immanence

APPENDIX 1 ACTION Honor God Believe Responsible Acknowledge Obey NEEDED

31)

-

27) who THE THE

- PAUL'S PAUL'S image image works Creator, Creator, children children Sustainer, Sustainer, God as the God as and known and ATHENIANS the Judge of of the Judge All are God's are AllGod's ADDRESS TO Good news of of Good news (Gen 1:26 Sovereign and and Sovereign (Acts (Acts 17:22 peace; of grace grace peace; of and acceptance and and Source Created in God's God's in Created God as the Father the Father God as wants to be found found be to wants

SNESS

OF THE THE OF 178 RIGHTEOU ELEMENTS ELEMENTS

GOSPEL OF OF GOSPEL Identification Identification and Complement Relational (With God others) and Human Dignity Cultural Sensitivity Truth Biblical

-

shameof

- thereal joy

re centeredness - cultu Japanese desirable insensitive

power spiritual of other of Repentancegenerallyis thepast. This is counter anese high idealism lack the the lack idealism high anese Theidea of Satan and his

to new rather are deception familymembers follow Christ Household salvation where all whereall Householdsalvation Typicalsuperficiality robs true Jap For realistic Japanese, gains are productive in the Japanese shame shame Japanese the in productive expression of self and self of expression remorse as understood spiritually ignorantGenerallyand Japanese are rather contented herecontented rather Japaneseare Most Japanese stop at materialism Depressions are rampant in Japan; in Depressionsrampant are

- -

Spirit healing chances Holistic Freedom Wholeness Community Transformation Power of the Holy Set free to truly be Restoration;inner God of the second theGod of integral;free to care.

- self

-

committal - serving - Shame Unfulfilled Lackof joy Uncertainty Unfulfilling Self preservation Indecisive;non Superficial politeness Meaninglessness; powerlessness

dead Total Believe Law,sin believers Salvation for Death spiritually depravity; depravity;

Rom 30 28-30 Jn 3:18 25 14-23

Table Table 4.1 Gospel Righteousness of The 14:17

Restoration; Relatio Restora- Restora Sanctifi Blessing; Sanctifi righteous- Grace Peace -nal tiom - tiom -cation Shalom -cation ness

Relate Repent Respond Receive Act Believe Pray Seek Seek

to

- -

-

an, death death an, nce to fulfill nature Offer for Offer following and its fear its and heals, bless heals, spiritually spiritually Dissatisfied Dissatisfied peace and joy and peace relationtosin UnknownGod Righteousness, Godandothers thedemands of of God's design God's of Christ'sdeath to Adam'sdeath in Provide, sustains, relationshipswith acknowledge God acknowledge reconciliationand and the hampering hampering the and Ignora defeat Sat defeat Changeof mind Adam's loss deathas

-

up -

179

subsequent Follow tic

conversations impliedtruths for

BiblicalTruth Realis Desirable Meet Felt Needs new -

rally open open rally

e driven - aim for self for aim

Japan and curious are good works are works good

and desired be to by works

- information preservation to their needs their to ese ese

are intellectual popularity

generally Japanese Japan or evil or evil more emotional than they they than more emotional and without are present in in present are and without eared. They exist according according exist They eared. Japanese kami can be good good be can kami Japanese Japanese are comparatively comparatively are Japanese Japanese are prone to prove prove to are prone Japanese Japanese are gen are Japanese Numerous cults from within within cults from Numerous f

with intrigued are easily

religious; - History; History; relational Trinity in in Trinity testimony

Historically perichoresis experienced Panentheism Non Life; deification Life; Meaningful good good Meaningful proven; presently proven; presently ministry in works

driven

- kami Death power details Lack of Lack of spiritual spiritual

confused god; fear. god; or supreme or supreme Indifferent; Indifferent; in religious Uninterested Uninterested Crisis No sovereign No sovereign evil and Good

Idol Evil Faith Demonic Christ Death of

The Gospel of Righteousness

30-31 18, 20 31 23 22-23, 30 18-19, 21 Acts 22

Table 4.1 Glorificati Salvation Participative Participative Universal Participative on history

Responsible Reason Do good to all Know Act Study Tell

- --

of y

bearers - Christ Altar of Altar of spiritual argument encounter Sovereign Sovereign and Death Action and and Action with others with responsible superior; as superior; be judged in in judged be spiritual and spiritual Creator more more Creator Testimon philosophical philosophical with God and and God with resurrection of of resurrection Unknown God Unknown fulfill demands demands fulfill and conversion "Strange ideas" ideas" "Strange of relationships image will "The world righteousness" faith incomplete

-

telling -

180 Adoptive Adoptive (Purposeful) Reasonable Relevant Contextuali zable and Compel Encourage Current Story

PROBLEMS AND FELT Workless faith Shallow relationships Loneliness NEEDS

p

and and

es as es

- popular popular and unite and cceptance ocial and ocial wide for wide for wide discipleshi - - hurches NGCC TERM TERM IDEAS LONG c

or Regionally

Japanese culture Japanese OUTREACH OUTREACH to fight against to fight - nation nation nationally, make nationally, Mobilize churches Mobilize the low Christian the low Mobilize Mobilize traditions traditions

through s through

in popular is essential is popular similar activiti similar

Japan in population - public media. Being media. public - personal personal of the main causes of causes main of the for public a for public apostasy which is one is which apostasy Christian cultures Christian

unity

before

experience

of sense each other and and other each for: based programs based - Believing istian culture and culture istian have a have a IMMEDIATE IMMEDIATE

at homes, café etc., café at homes, Active in comm in Active Family relationships Family Chr

groups (kumi) groups Marriage relationship Marriage Relationships at work Relationships belonging; belonging; presence God's Church gatherings small Casual can unbelievers where OUTREACH IDEAS OUTREACH -

Volunteer in social works social in Volunteer Christian up Set evangelism group Home fellowships for fellowships to professionals outreach for encourage - -

- - -

rve

—

zed zed

se

love, love,

and eedom ttitudes, values, ttitudes,

a elationships — r high idealism high

kingdom A new God and God others and

- following Christ of following Against the common the Against show the show difference and true conversion Live and be known as known be and Live integral and genuine idealism high Japanese

FOR PRINCIPLES

practice of sacrificing of practice workplaces and social and workplaces Personal discipleship Personal to practices and ideals - Overcome superficiality Overcome to express fr express to -

Adopt and adapt Japanese adapt and Adopt Japan's Achilles heel, for heel, Achilles Japan's - people within the context the within people relationships for practical for relationships - should gains, relationship of be rebuilt and emphasi and be rebuilt Culture permeate believer's homes, believer's permeate and truly know, know, truly and STRATEGIES MISSION -

—

rom

God's

faith for

ions

ism if;' not by by if;' not scipleship for scipleship - Obedience and Obedience word word and ood works

believe bligatory SOLUTIONS

PRACTICAL PRACTICAL true true conversion Actin action in Love Spiritual Spirit's Holy Prayer to self Die Groups N12 Di of culture New f Freedom 'as disciplines Bapt g others o works serving emot justifying -

Table 4.2 Mission Strategies of Correctional Approach ------

tion tion 9)

- iety

20) 4) 4) le le for - - -

ave been :18) 37; Rom 37; 5 sformed in sformed - ousness ousness 26; Pr 28:1) Pr 26; 20; Mt 6:33) Mt 20; - - 4:13; Phil 23; boldens -

19 e tran e they they know em esponsib (Phil2:3 (2 Cor REASONS 2 1:2 Pet serve others others serve andate to preach to andate Righte 5:22 R (Mt 28:18

- SCRIPTURAL

soc Transform M he Spirit of Christ is Christ of Spirit he - with the believers

Believers h Believers 13:8; Ezek 33:1 13:8; Ezek (Lk 10:25 (Lk To b To -

- T thinking (Rom 12:2) (Rom thinking

- Love and righteousness and Love empowered more than more empowered - the gospel and disciple and the gospel -

(Mt 28: 1 (Gen 38: to humility true Bear

believers all on demand (Gal

- Believers are responsible: are responsible: Believers ministry of reconcilia of ministry 14:34) Pr 13:33; (Mt 6:33; -

NGCC PROBLEMS I DON’ T HAVE TO I CAN'T I SHOULD NOT

181

Lack miracles People- Shame, timidity Powerless- ness and social pleasing impact

-

lies

wide efforts change should be be should change

- education and and education breakthroughs; breakthroughs; the the communities entertainment etc entertainment believers for public public for believers services; and office to disciple and train train and to disciple Proven programs for for programs Proven and seminars nation and seminars seriously will impact impact will seriously for unity and spiritual spiritual and for unity Denominational effort effort Denominational ral prayer National combined evangelistic evangelistic combined taught in Bible schools schools Bible in taught habit andword His take God not only the Church but but Church the only not A national movement to to movement A national

choirs, choirs, groups in

rallies church prayer prayer church problems - for people. church By taking part in in part taking By

Guided meditation meditation Guided Spiritual discipline discipline Spiritual Leadership training Leadership sessions - church in program

Inter Sunday school with with school Sunday - - may gradually foster foster may gradually Christian by Seminars - performances etc., or or etc., performances

Hold special events or events Hold special involve in some social social some in involve works with unbelievers unbelievers with works - for activities interesting confidence and the love the love and confidence field experts for specific specific for experts field children and parents both

uild uild

reality reality

known known - result, a As ces. incomplete faith incomplete works deceptive

changed can be that doers and boost their boost and doers confidence in the faith the in confidence A low anthropology has has anthropology A low convinced many of their their of many convinced in the Japanese culture. A culture. Japanese the in actual ministries and good good and ministries actual Embody Biblical truth and truth Biblical Embody Spirit the Holy is Not only consistent emphasis on the the on emphasis consistent Let the good works display display works good Let the of these weaknesses should should weaknesses of these many fail to attempt or they they or attempt to many fail b also love which God's works to touch and transform transform and touch to works immanent, so is Satan and his his and is Satan so immanent, lives conversely transform the transform lives conversely inability to change themselves themselves change to inability Shame is a is well Shame kindness. acts of love in God's and circumstan and instead be treated as bad habits habits as bad treated be instead tend to give up too early. Many early. Many too up tend give to sion Strategies of Correctional Approach believer's identity in Christ with with Christ in identity believer's

love love

-

encounter in in encounter - transcendent and and transcendent of fellowship the Holy gentle the Spirit Being from doing from Being God self Proper healing Inner Activeministry to self Die Groups N12 Spiritual freewill of Power Witnessing seminars Training Immanent Table 4.2 Mis worship and and worship seeking disciplines lifestyle more more lifestyle than verbal evangelism

------

25)

-

46)

- im im 1:7) of choice of

rks glorify and glorify rks (Jn (Jn 3:18) (Phil 4:13) (Phil caring God (2 Chr (2 7:14) Chr (Acts 17:27) (Acts point to God God point to (Mt 25:31 Power Judged by works by Judged Identity in Christ in Identity

save (Rom 1:16) (Rom save

eternity (Jn 3:18) 3:18) eternity (Jn T mind (2 - The nearness of the of nearness The - -

Power and benefit of benefit and Power 1:23 (Jas doing ashamed (Mk 8: 38) 38) 8: (Mk ashamed 2:5) (Rev Repentance (Mt 5:16;1 Pet 2:12) 2:12) Pet (Mt 5:16;1

Possible future regrets future Possible Power of the gospel to gospel the of Power - (Jos 24:14; Gal 5:16) Gal 24:14; (Jos sound and love Power, Ignorance of a Godless a of Ignorance Repentance and actions and Repentance

Consequence of being of Consequence - wo Good

-

------

I AM I REALLY DON'T TRANSCEN- I AM ASHAMED TO AFRAID 182 WANT TO DENT GOD TO

Those who have not Over-emphasize emotion is missionally Experience experienced are yet to By faith and by and pastorally counter-productive. Faith a dramatic

have received what personal commitment Eph2:8 and commitment are attractive in the world conversion 2:4 Acts they prayed for of uncertainty and narcissism

By God's grace and Instinctive response to true grace is one of

purpose— gratitude and service. The narcissistic Elitism received with gratitude Prosperity Gospel will be rejected in time

Salvation and service by God's The Reformed Most anti-missional teaching. To avoid

Predetermi Eph1:11 sovereignty- grace- fundamentalism, don’ t speculate, be Chosen to serve. ned choice only implies tentative on matters that are solely God's Chosen to suffer with 3:2 damnation is also :10Amos prerogatives Christ God's predetermined Eph2 choice

Many Christians are confused works as Salvation results with works as merit. A work-less For God's pleasure Saved for good works

by 2:12Jn religion is irrelevant to unbelievers Eph2:10 grace alone

(human No human Result-producing repentance reveals total Repentance; surrender; responsibility; high view of self, able believer's commitment and the power of depravity) passivity and Eph2:51 to be responsible God behind it irresponsibility All world religions follow founders and

Salvation Belief as mental assent Follow Christ 24 teachings. Over-emphasis on sola fide

obtained Mt 16: (faith alone) eliminate the need to follow through and obey God

formulaic Rom10:9 Accept responsibility Formulaic conversion produces pseudo

Verbalization to live under the lord 3:18 confessions Pet 2 conversion. Unbelievers need evidence or -ship of Christ benefit for conversion Paul's Christ's for A retributive view of God harms both the

Legalistic and contextualization for God's believers and the people they try to retributive God his legalistic, law minister to justice Rom3:25 -versed audience Justification- God can still be A legalistic view of God produces Consequen reconciliation removes offended through legalistic and contradictive believers. ce of sin as guilty conscience. Phariseeism is a stumbling block

subsequent sins. 4:22 legal Sanctification-trans Terror of God thus

offence -formation of sin Eph 5:1; Gal remains nature

2

Annihilatio Pessimistic view of Care for creation. New - By showing a Biblical, balanced and Table 4.3 Mission Strategies of Alternative Approach n of the earth and dualism-- no earth as future holistic care for human souls and all of earth at personal responsibility renewed reality of God's creations—a witness to unbelievers 2 Pet 3:10 Pet 2 Eschaton for earth present earth Rev21:1

Salvation as a

Salvation as an Ongoing relationships with God results in Salvation commodity— ongoing relation transformation and commitment—a as a ticket once obtained faith witness Jn 17:2Jn -ship with the Savior

to heaven and works are 1:18 Cor 1 and Lord unnecessary

As a completed event Past-present-future or Salvation as a process of transformation implies the need to cooperate with God;

or transaction, reliance ongoing process of Salvation need to be patient with themselves and on God after Justification- 5:9 as an event conversion is therefore Sanctification- Eph2:8; others in the process

unnecessary Glorification Rom 1:18; Cor 1

NGCC’ S - RELATED VIEW ON IMPLICATIONS ALTERNATIVES183 SCRIP MISSION STRATEGIES SCRIP SALVA- TURES

-TURES TION Being non-profit organizations and individually managed, Twelve Steps and sister Twelve Steps groups are constantly looking for free use of HELP AND groups abound in the cities of meeting places. By offering an open door policy, the ACCEPTANCE Japan. addicts may in turn be drawn into the Christian communities. Japanese are generally SELF- ritualistic. In this culture of UNCERTAINTY New, existing meaningful or contextualized rituals being much uncertainties, rituals AND practiced in church can work to convey spiritual truths. seem to provide a sense of SITUATIONSIM tangibility of reality.

Japanese in general are SPIRITUALITY They are nonetheless deeply religious and interested in suspicious with established AND EXTRA- matters of otherworldliness. Engage these issues as point of religions; non-committal and TERRESTRIAL contact. dislike to be controlled. By entering into the Japanese high culture and religions Cultures and religions cannot ARTS, NATURE, rather than being demonized by them, it is synonymous to be separated. AESTHETICS entering into their lives. Practice the fear of God; power over temptation; faith in WITNESS Japanese men spend much God with a composed demeanor. These are attractive to the THROUGH time at work. Japanese culture of high idealism which they have WORK difficulty practicing.

Japan as a disaster-prone CRISIS, By being with the sufferers in times of need with empathy, island-state. SUFFERING hope, prayers, faith and peace speak volume.

Obligatory giving and dutiful There are opportunities for unbelievers to witness Christian GIVING reciprocity are part of peculiarities in daily interactions. By being grateful -RECEIVING Japanese etiquette. receivers or genuine givers alone are powerful witnesses. Avoid argument. Better to engage the Japanese RELATION Emphasize on genuine relationships. emotions rather than -SHIPS Public baths chats. intellects. Engage in the theology of play.

"Movies expose the hidden, Create or involve in: unseen, unacknowledged Movie interactional commentary. Table 4.4 Mission Strategies of Incarnational Approach parts of human experience." ENTERTAIN Conversational blogs. "Celebrities sharpen our -MENT AND Cyberspace communities. ideals, bear our POP CULTURE Websites to converse on spiritual matters such as dreams disappointments and promote and visions. our hopes of immortality." Virtue confession booths.

Japanese affluence and longevity afford them time VOLUNTEE Work alongside them. Show that God rewards works. before and after retirement; -RISM Display genuine integrity. Serve God and not self. many volunteer themselves in social services.

184

ciples, ciples,

nd with with nd

as believers, believers, as

storical facts facts storical

f the the Church. f

workers that Christ's Christ's that workers - them. likewise. likewise. ver's identification with with identification ver's vers' actions help them to to them help actions vers' e just mere facts. mere just e same same experience. out for themselves. out for lievers feel now that Christ's Christ's that now feel lievers e necessary for others. Their others. for necessary With an attitude of seeking, seeking, of attitude an With facts into unchanging truths truths unchanging facts into and are good works and life applicable in life's situations. life's in applicable believers, unbelievers grow in in grow unbelievers believers, Being able to identify with the the with identify to able Being and become part part o become and teachings may be good for them them for good may be teachings follow Christ and desire all to do all do to desire and Christ follow also. They begin to desire for the the tofor desire They begin also. Principles for Mission Strategy Mission for Principles mi one having belonging, unb Christ is good for all, unbelievers unbelievers all, for good is Christ believers naturally result in doing doing in result naturally believers experience the truth and its reality. reality. its and the truth experience Acknowledging the the hi Acknowledging refuting or repulsing may help turn turn may help repulsing or refuting of instead truth, the now, to belong be good for the believers instead of of instead the believers for be good about truth the that now Convinced sharing the same heart heart same the sharing The The unbeli what the latter do. They begin to try try to begin They latter do. the what of Christ and that His teachings may may teachings His that and of Christ acknowledgements help them to feel feel to them help acknowledgements They have become Christ's dis Christ's become They have Affirming as co as Affirming The unbeli

-

-

rien Un cing; ging; ging; (Being) Identity Identity Finding (Doing) Seeking Purpose Security Security believer's Knowing Believing Response Belonging Expe - (Becoming) Acknowled

-

rt of of rt

Obedience is is Obedience

m, is is other m,

is centeredness may may centeredness - Japanese part become and dopted Japanese culture Japanese part of their culture their part of Cultural Elements Cultural into the Kingdom culture. into the Kingdom of the Japanese new culture new Japanese of the Seeing Christ's works in Japan, Japan, in works Seeing Christ's results thoroughly convince the convince thoroughly results and cultures Christians Various Japanese high ideal high Japanese to the heads of families., result in in result families., of the toheads Free of Christendom, unbelievers unbelievers Christendom, of Free Christianity is seen now as pa now seen is Christianity culturally, Japanese would readily readily would Japanese culturally, centered in nature. In other words, words, other In nature. in centered demand for other for demand The Japanese are totally assimilated assimilated totally are Japanese The Christian culture must be better or at at or better be must culture Christian cultural own their meet to Powerless "Household" salvation" (Acts 11:14) (Acts salvation" "Household" resonate with Christ's life and ethics. ethics. and life Christ's with resonate Being practical and realistic, tangible tangible realistic, and Being practical cause unbelievers to turn to believer's to turn to cause unbelievers

For the Japanese of a high culture, the the culture, high a of Japanese For the traditions are are a traditions par with the local culture. local the par with follow their own tradition and reach out out reach and tradition own their follow

ed ed live a a live

39) others, others, 39)

- ransformation ransformation

selves.

RIST'S examples and and examples RIST'S

hand the joy of those they they those of joy the hand - d in doing good, whose whose good, doing in d Table 4.5 Mission Strategies of Witnessing Approach same.

Practices intrigued. loved loved ones. to. minister present present days.

es and Approaches in Ministry Ministry in es Approaches and are acknowledged by them. by are acknowledged faith is formally recognized. is faithformally witnessing lifestyle them lifestyle witnessing they in turn REACH OUT to their lov their to OUT REACH turn in they

As believers do good works with the the with works good do believers As As believers SHOW both the result of of result the both SHOW believers As Emphas selfless service and in joy, unbelievers are joy, unbelievers in and service selfless As believers following Christ's and Peter's Peter's and Christ's following believers As sacrificial living an living sacrificial ievers openly confess Christ and begin to begin and Christ confess ievers openly Christ as TEACHER who models in love, in in love, in models who TEACHER as Christ As Christ's students, believers INTRODUCE INTRODUCE believers students, Christ's As ENABLEMENT OF THE HOLY SPIRIT; in in SPIRIT; HOLY THE OF ENABLEMENT teachings have touched many in history and in in and many history in touched have teachings gospel, in life's predicaments, unbelievers want to do the the do to want unbelievers predicaments, life's in As believers FOLLOW CH FOLLOW believers As Through the believer's GUIDANCE, unbeliever's unbeliever's GUIDANCE, the believer's Through the new Church, the of LEADERSHIP the Under their obedience to God and their sincerity of faith faith of sincerity their and God to their obedience 2:37 (Acts JUSTIFYING in examples transformation and the ministry of t of ministry the and transformation As unbelievers are TAUGHT the simplicity of the the of simplicity the TAUGHT are unbelievers As unbelievers want to be justified and to justify their their justify to and justified be to want unbelievers bel practice local righteousness alongside unbelievers, unbelievers, alongside righteousness local practice ones and experience first experience and ones

-

185

YEAST Progress Progress Principles

LONGING to to LONGING From From From From From From BEING From DOING From From GING to 1. to KNOWING ACKONWLED GING 2. ACKONWLED - BELONGING 3. BE DESIRING 4. to DESIRING BEING 5. to DOING 6. to EXPERIENCING 7. EXPERIENCING to BELIEVING 8. to BELIEVING BECOMING

- es, ess. A A ess. also also

over their their over n assistant assistant n

substance addiction substance

centeredness - MEMBERS - lfishness lfishness ction over personal habits habits personal over ction come bad habits and and habits bad come

to disciplines spiritual ical l Se b N12 GROUP for NGCC'S NGCC'S for N12 GROUP behavior een prepared through self through een prepared Selfand have members the At stage, this b refle authentic hindered that have witn Christian and living has of sense desperation been cultivated friend's and member's family After God. eternity without themselv for much prayers engage to ready they are Bi over inhibitions weekly. meet groups The N12 of members 2 of A minimum a habits, bad related or the same a and facilitator certain For group. a constitute the of identity the habits, concealed, may be participants with briefed is NGCC though habits. of the prevalence interview, private to Subject focuses: tentative Guilt and 1. Fear Shame and 2. Pride 3. and habits 4. Specific SCRIPTURAL Humility, Acknowledge Humility, Repentance, Faith RELEVANCE

- -

ing, ing, SPIRITUAL l ach TT, TT, tion, ging FHP, - ment, ment, S & S, H, LP,

DISCIPLINES prayer, Slowing Det Unplug Solitude, Solitude, Centering Centering

CSE, IHP, Contempla Discip DR,LP, H, DR, & S S,

-

g

—

ANCIENT —

thin

GREECO-ROMANS know e — — — ty; ty; - habit habit ledge; ledge; to us; to us;

WISDOM - is not up is up not

Aristotle Aristotle Cicero Epictetus self som communi TRADITION Socrates

the the

RESULTS ty of Hope - Power able to able Higher Higher change, change, Faith in open up up open face and and face Possibili instilled, to others

TARGETS

Table 4.6 N12 Steps TOOLS SUB-GROUP TASK Establish main problems - Describe a -

TASKS of ability ability Power Higher Higher - ness and ness and Belief in in Belief unmanage powerless Admission

-

APPENDIX 3

REQUIREMENTS lity; ration Faith Despe - Humi

FOCUS Self Self PREREQUISITE Need and desperation Step One's admission

-

-

FUNCTIONS the core bling bling Steps the 12 the 12 nation Hum into into the Addicts spiritual spiritual belief of of belief Indoctri

Statement of Problem Description of the Solution

-- tore tore DESCRIPTION 186 We admitted admitted We we were powerless [additive over behavior] that our [Christian] lives had become unmanageable to Came a that believe Power greater than ourselves could res sanity us to

STEPS 1 2

nts. nts. ctment ctment bits. e Him to Him e ena roup, a pledge pledge a roup, mbers make the make mbers priate song of song priate n based on the on based n e and the re the and

s carried out. A short A short out. carried s sed in worship. The worship. in sed vity and to invit to and vity e for personal Labyrinth Labyrinth personal for e ivity ti facilitator will ask the the ask will facilitator

ha bad the focused An An appro and Scriptural readings readings and Scriptural discussio and the recitation of the the of the andrecitation be u me alone with God a week a week God with alone me immanent Holy Spirit for for Spirit Holy immanent Holy Spirit personally for for personally Holy Spirit minister to the the attenda to minister Prayer for Recollection and and Recollection for Prayer ti the request further members After them the wrongs committed in the the in committed the wrongs prayer i prayer and the love of God are read, read, are God love of the and to God. submission prayer of day's devotional or Scriptural or Scriptural devotional day's surrender and confession will will confession and surrender God, of the Presence Practice of God and their need for one one need for their and of God A devotional all. by is recited another in the g the in another readings, followed by a group group a by followed readings, Serenity Prayer. A moment of of moment A Prayer. Serenity silenc followed by a time of worship worship of time a by followed group confession of their need need their of confession group Members will then be asked to to asked be then will Members sensi sensit past which they gathered in the the in they gathered past which of their past mistakes related to to related mistakes of past their emphasizing on the sovereignty sovereignty the on emphasizing for covenant and confidentiality confidentiality and covenant for on journal personal their review previously assigned study or the the or study assigned previously for time the following In before.

Humility, Surrender Humility, Surrender

-

tP, is m b TT, TT, sion, sion, Group, Group, LP, P LP, PtP, LP, Su Humility Humility FHP, TT, Covenant Covenant Journaling, Journaling, DR, & S S, DR, & S S, POR, FHP, -

--

- —

ard ard — elf habit s habit - tow Plato

Aristotle Socrates Phronesis; Phronesis; ; Aristotle knowledge

- - -

-

- mi mi ity, ity, the the and that l alter Self ness, route route tance hu reveals reveals accep indivi growth, growth, dual can dual can thinking Personal Personal behavior forgive

Selfishness, self-centeredness Denial, self-deception, guilt and shame Written moral inventory spiritual solution - Document associated problems

Table 4.6 N12 Steps -

:

and both both First moral Power of self tion of tion of lead to lead Action Action: recogni limit and attributes attributes liabilities including including inventory inventory of Higher of Higher Decisions Decisions surrender, surrender, of the role of the Document Document acceptance

- - g - -

- n ty of by - and lity, lity, ness, ness, - faith vior, vior, sion, sion, ment deci - beha Hones

humi adjust minute minute willi Minute attitude attitude

God Self Presupposes Step One and Step Two Promptly followed by Step Five

er er h the the Power Hig Rite of Further Further Examin ation of Passage

Statement of Commitment to a faith Path Inquiry into One's Life d

187 urselves Made a a Made to decision will our turn lives our and the to over Go of care we as understood Him a Made and searching moral fearless of inventory o

3 4

d the the d

it is recovery recovery it is

--

eely describe the the describe eely ahead er's struggles as well as as as well struggles er's

wrongs, personal ssing vide a sense of hope and and hope of sense a vide contact with the speaker, the speaker, with contact ction for what are needed are needed what for ction - offering any suggestion, suggestion, any offering encouragement, personal personal encouragement, absolute need for honesty for need absolute individual confessions, the the confessions, individual nd their personal decision to to decision personal their nd closer to a confession than a a than confession ato closer confe eye join N12 group as well as the as as well group join N12 in past their up Upon owning dire are reminded of their freewill freewill their of are reminded a covenant pledge they made to to made they pledge covenant also reminded of the nature of of the nature of reminded also listen sympathetically without without listen sympathetically any. if testimony, by followed to pro it includes the details of actual actual of the details itincludes isIt process. the on center that deception that is hidden behind behind hidden is that deception struggles with personal feelings feelings personal with struggles

testimony of the kind Instead of unmanageable bad habits while while habits bad unmanageable or strengths from is derived that with identify to aims in process, others are instructed to maintain maintain to instructed are others their addictive behaviors an behaviors addictive their Members are now given the time time the given are now Members fr to turn take to end, the at the victory on focuses each other in the group. They are are They the ingroup. each other of a positive result of positive a the memb testimony or judgment. Members Members judgment. or testimony by humility model will facilitator typical pithy Christian testimony testimony Christian typical pithy

Humility, Confession Humility, Submission -

- -

PP, PP, nity, tion, ment FHP, group entering entering prayer, prayer, IHP, IHP, Discern Commu Covenant C DR, & S S, DR, & S S, PtP, H, LP, LP, FHP, H, H, FHP, LP, PtP, TT, PP, Contempla

-

- — —

ni

— --- ty; ty; nity; nity; habit habit ommu ommui c Cicero Cicero

c Aristotle Aristotle

- -

-

ly - the the the life pro move move based based Allow blems, blems, dual to dual to indivi without without the past the past forward forward tion and tion and spiritual carrying carrying founda provides of new a direction Denial, self-deception, guilt and shame Defects and shortcomings

Written moral inventory and difficulties - Dedication to a new set of spiritual - Table 4.6 N12 Steps -

he

s,

self and zing zing being Upon them, every human human another another remove defect possible possible improve improve recogni to Power Descrip God, self wrongs in in wrongs aspects of attempt to to attempt tion of t tion of to 4th Step ask Higher

-

tion and der, der, Risk Risk - ness, trust, trust, finish finish Faith, in one in one willing session prepara surren

Self Self Must be completed shortly after Step Four To be done after Step Five

-

-

and absti nence nue to to nue offer a a offer Rite of Rite of Conti change beyond beyond Passage strategy to so do

Confession of Wrongs Self-change

tirely tirely

188

Admitted to Admitted to God, and ourselves, another to human being, the exact our of nature wrongs en Were ready have to God remove all these of defects character

5 6 ts ts

rtcomings rtcomings o Step Seven of the of Seven Step may the week out lity of time and the and time of lity h litator will lead in a a in lead litator will previous week previous truction for Step 8 in the in 8 Step for truction s armed in the time alone alone the intime armed ess made in the previous previous the in made ess working on that list. list. that on working

r previously confessed confessed previously ng on Step Eight, Step One One Step Eight, Step on ng New revelation from the from New revelation For a new session, before before session, For new a They are asked to rehearse rehearse to asked They are to Him, followed by group group by tofollowed Him, related to those confessions confessions those to related this in with dealt need be to The The faci or end at this juncture. In the In juncture. at this or end had h had prog the direct or indirect results of results indirect or the direct realized in the time alone with with alone time the in realized God throug today's session at home before before at home today's session the the availabi in confessed the shortcomings or bad habi bad or the shortcomings following week where they are they are where week following simultaneously. Depending on on Depending simultaneously. facilitator the latter, the case of with God throughout the week. the week. throughout God with to Step Seven may be repeated. repeated. be may Seven to Step session. In any case, Step Eight Eight Step case, any In session. Steps, the session may continue continue may session the Steps, to compile a list of persons they persons list of a compile to confession of individual wrongs wrongs individual of confession Spirit and further ask for greater greater for ask further Spirit and emotions deeper or shortcoming the group's known sh known the group's is directly related to the previous the to previous related is directly prayer of faith in the caring Holy Holy caring the in faith prayer of worki discernment after which commits commits which after discernment ingives are harmed the persons i.e. Steps,

Humility, Prayer Humility, Restitution

- -

HP, ment FHP, F ment, ment, PP, TT, PP, IHP, Slowing, Slowing, Discern Discern Journaling. DR, & S S, PtP, H, LP, DR, & S S, PtP, H, LP,

-

— — —

tes know know know — — ty; ty; - - ledge habit ledge; ledge; habit; habit; mmuni mmuni - - Plato o Aristotle Aristotle Cicero

self self c Socra

-

he he Steps t is is to to

ship ship ved and -- from from from - guilt; guilt; ability ability shame related related others; limited healed, healed, med by med by impro al's role role al's released released individu humility humility Relation Transfor

Defects and shortcomings Self-centered nature 4th Step's inventory and knowledge in 6th Step New list of self-examination relates to relationships belief that can result in life change Healing of

- Table 4.6 N12

and help Take Take lity for lity for Higher Higher the the past Actions Actions - Request Request building. building. to Power attitudes. attitudes. responsibi Character

ness trust - ty and and ty

Faith, a new a new Hones - willing kind of kind

Self Others Know that one cannot do by himself-herself Make list independent of Ninth Step

e s from from direct direct Power Higher Higher willing willing list 2. 2. list another another

amend for help for help Request Request 1. Mak Become 3. Make

Self-change Amends and Restitution

189

Humbly asked asked Humbly remove to Him our shortcomings of list a Made we all persons harmed, had became and to willing amends make all them to

7 8

- tions tions ds are ds are

thoughts, r se Steps in real real in Steps se improvement is is improvement been decided. decided. been

- gnosing current current gnosing lf where members members where a onducted whenever whenever onducted se been offered on behalf behalf on offered been

made possible made ng God's presence, much much presence, God's ng

has utions ence, creativity, humility humility creativity, ence, nded form of amen of form nded It requires vigilant self vigilant It requires truncated version of the the of version truncated subsequently carried out carried subsequently new problems to making making to new problems the persons on the list are are list the on the persons the people on the list. Praying Praying list. the on people the This is the beginning of the the of the beginning is This words and behaviors. It is a is It behaviors. and words Throughout the week, while while week, the Throughout inte transforma the maintain examination examination restit to aiming Steps, maintenance prud monito to continue time, from di time, from the prayer partner, the form of the form partner, the prayer contacted. With great courage, courage, great With contacted. immediate amends. Utilizing a Utilizing amends. immediate were recalled. With the help of of the help With recalled. were and the reminder that members members that the andreminder preceding nine Steps where the the where nine Steps preceding inventory continuous a daily or not the outcome of the amends, amends, the of the notoutcome Upon working out the logistics, the logistics, out Upon working formal apology followed by the the by followed apology formal is then made known. Depending Depending known. made is then work through tho work through practici of amends making for the intention are responsible for the effort and and effort the for are responsible to are asked seemingly members took place in the first nine Steps. nine Steps. the infirst place took c checks spot for discernment, the actual harms harms actual the for discernment, is necessary; prayer prayer has the recipients, of readiness on the with liabilities, and assets of both

Humility, Restitution Humility, Surrender

-

PtP,

nt, TT, e tion, m FHP, - ment, ment, - PP, Discern Discern PP, FHP, POR,TT, Journaling Journaling Contempla DR, & S S, PtP, H, LP, DR, & S S, H, LP,

-

—

— -- —

totle know know — — - - rates nea; ledge habit ledge; ledge; habit; habit; - Plato - toward Plato oc Aristotle Aris Cicero self self

Eudaimo commuity; commuity; S - - -

-

-

- th th

ng ng im

- the the the and tent tent past; past; from from ment ment other other spirit of the of the forgi enced, enced, people others; others; prove experi into the demons demons ted wi ted Consis enteri baggage baggage freedom self world of world ving self self ving associa

Personal Inventory, Liabilities and Assets checklist

relationship framework Maintenance

Table 4.6 N12 Steps - -

- -

- - and and tion self Self and a a and impro careful careful exami nation, timing, timing, vement vement courage courage sense of sense Spiritual Spiritual elimina prudence prudence problem judgment judgment Need good good Need Discipline:

-

rage Cou

Others Others Preparation Prompt actions

-

s any ssion ly on ly on direct direct - words, words, willing willing and act and list 2. 2. list another another amend transgre 1. Make 1. Make Become 3. Make Monitor thought, behavior prompt

Amends and Restitution Maintenance (Relationship with others)

190

Made direct direct Made to amends such people wherever possible, to when except do so would them injure others and to Continued take personal and inventory when were we wrong promptly it admitted

9

-- ge to to ge ecovery, ecovery,

behavior. behavior.

l wil time task but rather rather but task time - maintenance Step Step maintenance

addictions vioral or substance substance or vioral maintaining a relationship a relationship maintaining

beha that helping others is the the is others that helping which promotes means of means promotes which Step isa Eleven does not prescribe a a prescribe not does Eleven reward from means; to ends m and thought one's a behavior shift that is to be be to is that shift a behavior and habits of people similar behavioral shift is crucial to to crucial is shift behavioral requires vigilant attention to to attention vigilant requires with others, Step Eleven is a is Eleven Step others, with guide to conduct in the other the other in conduct guide to the inner in conduct guide to recognizing while perfection problem but spiritual growth. growth. spiritual but problem foundation stone of r of stone foundation to process. This cognitive and and cognitive This to process. is their will feel members that members carry the messa the carry members and with God. Like Step Ten, Step Step Ten, Step Like God. with strengthened through a regular regular a through strengthened avoid relapse. It is at this stage stage at this is It avoid relapse. Like Step Ten and Eleven, this this Eleven, and Ten Like Step the health of their relationships relationships their of the health spiritual practice for life, which life, which for practice spiritual world and speaks to developing developing to speaks and world world. internal the in and world for strive to are asked Members becoming congruent with God's God's with congruent becoming marked about the longer is Itno in turn leads to a shift of focus shift a to leads turn in While Step Ten provides a basic basic a Ten provides Step While discrete, one discrete, the external in conduct enriching Executing this Step in its entirety entirety its in Step this Executing world which helps them attend to to attend them helps world which fro belief the With limitation. human

Humility, Meditation Humility, Service

- - -

PP, PP,

PtP, TT, itude, itude, l ion, sion, sion, FHP, ment, ment, ment, urnaling PP, Service, Service, Witness, Witness, So Slowing, Discern Worship. LP, FHP, FHP, LP, Compas Discerne Jo Discipling, Discipling, IP, TT, IP, Mentoring, DR, & S S, H, LP, DR, & S S, Contemplat Hospitality, Hospitality, -

-

— —

ty — — to us habit; habit; Plato nea and nea and is not up is up not Aristotle Cicero Epictetus Phronesis; Phronesis; something Eudaimo communi

- l - -

a ss onal onal nal nal ny; and and - with ning; Inner Inner mind; mind; Joy of Joy of in fear in fear world; world; living; action; action; to able greater greater unseen greater tedne distrust energy; energy; harmo awake believe. feel and and feel strength strength emotion emotion spiritu balance; balance; of peace connec pers decrease decrease seen and and seen Prayer, meditation, attend meeting, work the Steps, carry the message e 4.6 N12 Steps Steps

Tabl ge the the the and for the for the practice practice will and will and of God's of God's messa Carrying Carrying Pray only Pray only principles the power the power to do them to do knowledge knowledge

God Others Pray for God's will be done

Maintenance (Relationship with God) Maintenance (Relationships with God and others)

ps, we we ps,

191 Sought Sought prayer through meditation and our improve to conscious contact with we God as understood Him, praying for only of knowledge us for His will the andpower that carry to out a had Having spiritual as awakening of the result these ste carry to tried message this like addicts to and us, these practice in principles affairs all our

11 12 APPENDIX 4

Indicators and meanings for Spiritual Disciplines by Adele Ahlberg Calhoun1

CSE Confession & self-examination - to surrender my weakness and faults to the forgiving love of Christ and intentionally desire and embrace practices that lead to transformation Centering prayer To quiet the heart and rest in God alone Community To express and reflect the self-donating love of the Trinity by investing in and journeying with others Compassion To become the healing presence of Christ to others Contemplation To wake up to the presence of God in all things Covenant Group To enter into authentic, confidential and healing relationships with a committed group of fellow pilgrims Detachment To nurture the spirit of trust that is attached to God alone Discernment To delight in and recognize the voice and the will of God Discipling To be in relationship where I am encouraged or where I encourage another to become the apprentice of Jesus DR Devotional reading - to prayerfully encounter and surrender to the Living God through attending to Scriptures FHP Fixed hour prayer - to stop my work and pray through the day H Humility - to become like Jesus in His willingness the choose the hidden way of love rather than the way of power Hospitality To be a safe person who offers others the grace, shelter and presence of Jesus

IHP Inner-healing prayer - to assist the emotionally broken and wounded as they seek God for the healing only He can give IP Intercessory prayer - to turn my concerns and worries into prayers; to enter God's heart for the world and then pray from there Journaling To be alert to my life through writing and reflecting on God's presence and activity in, around and through me LP Labyrinth prayer - to make a quiet, listening pilgrimage to God Meditation To more deeply gaze on God in His works and words Mentoring To accompany and encourage others to grow to their God-given potential POR Prayer of recollection - to rest in God, allowing Him to calm and heal my fragmented and distracted self PP Prayer partner - to share the journey of prayer with a trustful companion PtP Practice the Presence - to develop a continual openness and awareness of Christ's presence living in me Service To reflect the helping, caring and sharing love of God in the world Slowing To curb my addiction to busyness, hurry and workaholism; to learn to savor the moment Solitude To leave people behind and enter into time alone with God S & S Silence and study - to free oneself from addiction to and distraction of noise so that I can totally present to the Lord and to study His word

1 Calhoun, Spiritual Disciplines Handbook, 11-13.

192

Submission To have Jesus as the Master of my life in absolutely every way TT Truth-telling - to live in authentically truthful life Unplugging To be fully present to and uninterrupted in my interactions with God and others Witness To reveal the life-changing love of Jesus to others

193

ASSETS Minded, Minded,

- Forgetful Value tive - -

atient

Strive for O Self Humble Modesty Self Honest P Love Forgive Simplicity Trust Generous Active Prompt Straightforward Posi High Spiritual, CLEAN Thinking for Look the GOOD

the Accentuate Positive 31

30

29

28

27

Year

26

25

24

23

22

21

20

19

18

Liabilities Liabilities and Assets Checklist

17

16 Month

15

14

13

12

11

HAZELDEN Publishing and Distributing and Publishing HAZELDEN

10

9 Column Proper in DAILY Check Results CHECK THE SCORE EVERY NIGHT EVERY SCORE THE CHECK

8

7 APPENDIX 5 Table 5.1

6

5

4

3

2

1

ing

Pity Important Condemn Justify

- - - - 194 alous

LIABILITIES X for Watch Self Self Self Self Dishonest Impatient Hate Resentful False Pride Je Envy Lazy Procrastinate Insincere Negative Vulgar, Immoral, Trashy Thinking Criticiz the Negative Eliminate BIBLIOGRAPHY

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