Friday, July 29, 2016

Jesus in Trinitarian Perspective: An Introductory Christology

SUMMARY
The book is composed of six chapters dealing with the person and work of Christ, written by theologians from various inter-disciplinary subfields of theology (systematic, historical, philosophical, and practical). 
J. Scott Horrell, in “The Eternal Son of God in the Social Trinity,” tightens the relationship between the economic and immanent Trinity by drawing a social model of the Trinity.  By social Trinity, Horrell means that “the one divine Being eternally exists as three distinct centers of consciousness, wholly equal in nature, genuinely personal in relationship, and each mutually indwelling the other,” and affirms the “perpetual distinction of roles within the immanent Godhead” (p.44). Horrell, based on biblical evidence, established the loving interpersonal relationship in the social Trinity and a hierarchical order of the Godhead in relation to creation with “preeminence of the Father, joyous collaboration of the Son, and the ever-serving activity of the Holy Spirit” (p. 67-68).
Donald Fairbairn, in “The One Person Who is Jesus Christ: The Patristic Perspective,” discusses the Christological controversy initiated by Nestorius and opposed by Cyril of Alexandria, in the fifth century.  The author argues that the controversy was not about two different schools of thought (Antioch and Alexandria), or the nature and person of Christ, but about who the one person of Christ is.  He consents with Cyril’s Christology that “the one person of Christ is in fact God, the Logos, the second person of the Trinity,” and that salvation is participation in God to share “by grace that very same fellowship that the persons of the Trinity share by nature” (p. 80, 96).  The author argues that the Chalcedonian Definition was a doctrinal development of previous theological formulations and not a document mediating between two schools of Christian thought and exegetical interpretation—Antioch and Alexandria. 
Garrett J. DeWesee, in “One Person, Two Natures: Two Metaphysical Models of the Incarnation,” discusses two models of incarnation, one historical dyothelite and one contemporary, to give content to the two-nature formula to rebut John Hicks’ objection that the Chalcedonian formula is meaningless.  He overviews the historical development of the Chalcedonian Definition that left ambiguous terms undefined opening the door for heresies and disputes over Christ’s two wills (dyothelite) and one will (monothelyte)—this latter was condemned as heretical.  He argues for the contemporary model that asserts that “the second person of the Trinity, the divine Logos, is eternally a person with a divine nature…apart from the incarnation.  At incarnation, the set of properties that define human nature are assumed by the Logos and thus are exemplified by a divine person.  Christ’s human nature realized its personality only in union with the divine” (p. 144).  
Bruce A. Ware, in “Christ’s Atonement:  A Work of the Trinity,” argues that the “success of the atonement depends on the identity of Christ as the theanthropic person, the One who is both fully God and fully man in the incarnation” and that the atonement was the work of the Trinity in fellowship—the Father and the Spirit in conjunction with the Son (p. 156).  The author examines Anselm’s question, “why did God become man?” and seeks to lay a rationale for understanding why without the Trinity there could be no atonement and hence no salvation.  Anselm answered this pressing question by arguing that “it is necessary for a God-man to pay the price [of sin, because] no one can pay except God and no one ought to pay except man” (p. 158). 
Klaus Issler, in “Jesus’ Example:  Prototype of the Dependent, Spirit-filled Life,” argues that “Jesus Christ’s supernaturally oriented life on this earth resulted from predominant dependence on the divine resources of the Father and of the Holy Spirit, while employing his own divine powers infrequently, if at all” (p. 189).  The article presents the imitatio Christi and the author’s dependency thesis with two lines of biblical evidence related to the Father and to the Holy Spirit, then draws “orthodox Christology for practical Christian living…to enrich the doctrine of sanctification”  (p. 191).  He too discusses some implications pertaining to Jesus’ childhood.
CRITICAL ASSESSMENT
The thesis of the book argues for a Christology in the context of the Trinity—salvation through atonement requires incarnation that requires the Trinity.  It is the seed of conversation between a philosophical theologian (DeWeese) and a practical theologian (Issler) and builds on the groundwork and axioms of the first four ecumenical councils.  Nicaea I (325) is contra Arianism affirming “God alone can save;” Constantinople I is contra Apollinarianism (381) affirming “what is not assumed is not healed;” Ephesus (431) is contra Nestorianism affirming “God alone can save us” through the incarnation of the Son who is homoousios with the Father and homoousios with Mary theotokos (God-bearer); and Chalcedon (553) is contra Eutychianism affirming two natures of Christ in hypostatic union without confusion, or change, or separation, or division (negative theology).  Each article has introductory summary, axioms for Christological study, key terms grouped separately with Latin and Greek equivalents, further readings suggested, and study questions.
Horrell argued that “the Scripture’s record of God’s revelation in human history (the economic Trinity) should inform and control how we think about the eternal relations of the Godhead (the immanent Trinity)” (p. 47).  He clarified two background issues—revelation and the infinite, and person and nature—that shape a threefold approach: evidence for a social model of the Godhead; biblical data supporting eternal order in the Godhead; and synthesis of biblical evidences for an “eternally ordered social model” (p. 47).  He argued that subordinationism is heresy and non-heresy; heresy in terms of relegating the divinity of Christ and non-heresy in  terms of eternal obedience to accomplish His role as Savior (p. 72). 
The strength of Horrell’s article resides in the logical progression of arguments supported by biblical evidence more than logic.  He constantly drew distinctions between the Eastern Fathers and the Western Church in their various conceptions of the Trinity and terms such as “origin,” “begotteness,” and “procession,” which set the background before the reader to understand how the Church got divided over inadequate language and terms, which could never fully describe the conception of the Trinity.  This comparison highlights the ways finite people conceive of the Infinite God; no matter what they reach in understanding about the Trinity, the knowledge will only be full in heaven.  He approached the eternal Son of God in the social Trinity with extreme humility and balance, reiterating that language is inadequate to describe the complex relationship between the three members of the Godhead, while warning of not “slipping into either modalism or tritheism into which other solutions tend to fall” (p. 59).  However, he did not expound on that warning statement, which by itself is a thesis that needs further explanation.  The language and terms used are difficult and intimidating but this effect is mitigated by various explanations, repetitions, and rhetorical questions posed in different sentence structures.  Repetition of the unfamiliar meaning of “Social Trinity” was the hymn that helped the reader follow the thesis the writer is trying to prove. 
With open understanding and stretched horizons, was there really a serious reason for the division of the church?  If this article serves a precious lesson, it is not about driving home the eternally social model affirming distinctions of roles within the immanent Godhead, or the mutual indwelling of the three members of the Trinity in the Godhead without confusion of self-consciousness (perichoresis), or the immanent Trinity with ontological equality yet also eternal order, but that God is infinite and the mystery of the Trinity can never be fully comprehended.  In humility, we just have to receive God’s biblical disclosure about His identity, the way we understand it, and accept differences (precluding refuted ecumenical heresies) that should not divide the church.  Horrell has well explained the mutual love and self-givingness of the three members in the divine fellowship, which should be a powerful dissolvent for all divisions and schisms in the Church.  If this is how our Triune God acts in interpersonal relationship in the Godhead with self-givingness, wouldn’t this teach the Church the everlasting lesson of love and unity along with John 3:16 and 17?
Fairbairn, in his discussion of the Christological controversy initiated by Nestorius and responded to by Cyril of Alexandria and defined in the Council of Chalcedon, explains his understanding of the Greek word prosopon, which means mask worn by actors to change character or appearance.  Applying it to Jesus, it asserts Christ was “two different subjects, the Logos and the man Jesus, appearing together as one prosopon” (p. 83). The question Fairbairn tries to answer is, “Who was born, the Logos or the man Jesus? Who died, the Logos or the man Jesus?”  He goes on to further assert that the Chalcedonian definition is not only about the union of two natures in one person (Christ) and addresses the Christological controversy from two different perspectives—the literal-historical-exegetical School of Antioch that emphasized Christ’s humanity and the allegorical-exegetical School of Alexandria that emphasized Christ’s divinity.  The author argued that the controversy was not because of literal or allegorical exegetical interpretation of the Bible or the two natures of Christ, but “whether God the Logos was personally involved in human experience,” or “whether the one person of Christ is God the Son” (p. 88, 92).  
This article dwelt on Cyril’s Christology that affirmed that Christ is God the Son, the Logos who personally experienced human life in incarnation by uniting flesh to his own person and undergone suffering in his human flesh and not in his divine nature (101-103).  Cyril’s concept of salvation as participation in God to share “by grace that very same fellowship that the persons of the Trinity share by nature” is a source of joy and hope (p. 96).  The language of the article is simple and concepts heavy; but once concepts are understood, they create satisfaction and praises to who God is and to the Logos’ work of salvation by bringing God to humanity.  The author’s comparison between Theodore/Nestorius’ and Cyril’s soteriology helped explain Cyril’s insistence that God himself, the Logos, is the one personal subject in Christ.  Fairbairn highlighted the recurring phrases in the Chalcedonian Definition of “the same one” and “one and the same” which relay that “the one who is consubstantial with the Father is the same one who is consubstantial with us,” the Logos, perfect in deity and perfect in humanity (p. 105).  Cyril’s contribution to the Chalcedonian definition resides in using the words that draw a line between physis and hypostasis; “ousia and physis are used for Christ’s twoness and hypostasis and prosopon of his oneness” (106).   The author believes that the Chalcedonian Definition does identify who the person of Christ is, contrary to most theologians who have confused between the primary emphasis (union of two natures without confusion, change, division, or separation) and the new contribution.  The author comments on Cyril’s insistence on God’s impassibility and fails to explain God’s suffering, reiterating, “let the mystery be adored in silence” (p. 107)
Ware’s article, “Christ’s Atonement:  A Work of the Trinity,” delves into the reason why the Trinitarian personhood is necessary for Christ to be our atoning Savior by drawing the relationship between the Father and the identity of Jesus Christ and the Holy Spirit and the identity of Jesus Christ—the relationship that is the source of efficacy.  He explains the submission of the eternal Son to the eternal Father by alluding to the patriarchal language of the bible and the patriarchal culture then relates it to a biblical passage (Mal 1:6) about the son honoring his father and the servant respecting his master.   God’s rhetorical question emanates from the eternal Son who honors His eternal Father; hence, the author rules out subordinationism or relegation of consubstantiality and co-eternality and approves the eternal submission, on which he grounds the sending of the Son and not the Father or the Spirit (p. 160, 168).  He refutes the egalitarian view that purports that any person of the Trinity could have accomplished the incarnation based on the eternal Father-Son relationship and the eternal commissioning of the Father to His Son (Ps 2), who submits to incarnation, being empowered by the Holy Spirit.  It is this Father-Son eternal relationship that explains the identity of Jesus as the atoning Savior sent by the Father, which is reiterated in the gospel of John, the Synoptics, and 1 Cor 11:3 (p. 163-167).   Ware goes on to relate the indwelling and empowering of the Holy Spirit to Jesus—the Spirit-anointed Messiah—to the work of salvation and to the identity of Jesus as Savior, by referring to biblical references (p. 171-173).   Though Ware rules out subordinationism, in his explanation of the Father being the architect of salvation, he falls into this trap by saying “the Father’s supreme position of authority over all” (p. 174).  Language is indeed inadequate to fully get across divine ontological relational concepts in the Trinity.  Ware brings challenging questions raised by Jesus’ own utterances that relegates His deity and refutes it on grounds of human limitations and restrictions that Jesus had to accept and live as a fully human being, while being fully God.  The Holy Spirit partakes in salvation through regeneration and quickening that was enabled through the blood of Jesus on the Cross.  “Must God be Triune for Christ to be a Savior?” is the question the author answered in his article.
The book is a pleasure to read, however, heavily theological and definitely not for beginners.  Not all parts are intelligible but the overall impression is satisfactory and the book leaves you with a wonderful sense of how great a God we worship. It is a must book for theologians, seminarians, and professing believers.
CONCLUSION
The book has covered Christology in Trinitarian perspective from various angles so as to give a comprehensive picture of who Christ is and His relationship to the Trinity.  Horrell discussed the “Social Trinity” affirming the distinction of roles in the immanent Godhead, with distinct centers of consciousness, equal in nature, personal in relationship, and mutually indwelling the other.  Fairbairn consents with Cyril’s Christology that the one person of Christ is in fact God the Logos and that salvation is participation in God to share fellowship in the Trinity.  DeWesee discusses two models of incarnation and advocates for the contemporary model
asserting that the divine Logos is eternally a person with a divine nature apart from incarnation and that at incarnation the Logos assumed the human properties.  Ware answers the question, “Why the God-Man,” and argues that atonement in the work of the Trinity—the Father and the Spirit in conjunction with the Son.  Issler defends the dependency thesis that Jesus’ life on earth resulted from a predominant dependence on the divine resources of the Father and of the Holy Spirit and presents the imitatio Christi.

Sanders, Fred and Klaus Issler.  Jesus in Trinitarian Perspective: An Introductory Christology. Nashville, Tennessee:  B&H Academic, 2007. (227 pages)

Monday, July 25, 2016

Christology according to St. Mark the Evangelist

Dr. Pederson!
Christology from Above
The Copts of Egypt (the word Copt itself means Egyptian but it is used to refer to the Egyptian Christians) have been extremely blessed to receive Christ Jesus through St. Mark himself, who was martyred in Alexandria, and whose blood shed on the streets still speaks to us Copts about Christ Jesus, who is worth more than life.  "And they have overcome with the blood of the Lamb and with the word of their witness." 
Coptic Christology is a genuine Christology from above, as the Holy Spirit guided and revealed to the Church. The Coptic Church has heralded many ecumenical councils and fought for the pure faith. Pope Athanasius of Alexandria formulated the Nicene Creed and fought against Arius; he was imprisoned and released many times for his resilient obstinate faith. St. Mark demolished all the false gods of Egypt; Christ alone was enthroned in Egypt as the true God manifest in the flesh.  I hope, Dr. Pederson, that Hab 2:14 will come to be fulfilled once again before the great and fearful Day of the Lord and that Egypt will be for Christ Jesus.   Amen in Jesus' Name.   

Dr. Pederson!
Christology from Below
It is also a Christology from below by the very miracles done through the believers and martyrs; through Jesus the miracle-worker and healer, people received Christ as liberator and healer.  For some, their hearts were opened to receive Christ; for others, they saw miracles so they believed in Christ Jesus.  There is one instance of the gods of Egypt where one god was married to a goddess and got a son who ruled; he was the true heir to the throne.  This story resembled somewhat the story of God the Father and His Son (the true heir to the throne); however, it was used against the God of Christians that he got married to Virgin Mary and begot Jesus.  This story was countered by explaining the virgin conception by the Holy Spirit, and the meaning of "Logos," that was with God and was God. So it became a venue to explain the Trinity. 
I praise God every single second of my life that I am Egyptian and have been part of the rich Coptic heritage St. Mark the Evangelist left and which is still a vibrant life by the Holy Spirit in Egypt.  Hallelujah.

HebatAllah Ghali 
 “Open Letter to the Western Christians”

The West was a pioneer to send missionaries around the world and to engage culture through hospitals, schools, orphanages, charity organizations, and various institutions that serve people.  The gospel became alive, not only heard, but also seen.  Somehow, the West fell into complacency, compromise, affluence, prosperity gospel, political theology, that plunged Western Christians into syncretism; and the faithful ones fell into isolationism. The gospel message got diluted, became ineffective, and theology turned into theories, a dead letter law. Meanwhile Majority World Countries, being desperate for God, developed their own theology contextualized; theology was revitalized and took the power of life through an inculturated Christology and Pneumatology.  Majority World Churches redefined their theology by engaging culture.  It is amazing how Africans formulated a Christology from below by seeing Jesus as the Ancestor of Africa, the Mediator between the Supreme Being and men, or the Healer, or the Liberator, or the Initiator.  How Latin Americans saw in Jesus not only the Savior, but the Healer, who healed them from diseases and dealt with inner wounds, and who lifted them from their poverty and social stigma. How Muslims received Christ, the Word and Spirit of God, from the Qur’an and confirmed by visions and dreams, in mighty signs. In every culture, God has left His imprints for people to know Him and relate to Him in many ways, so that people are without excuse.
I encourage you to rethink your theology by getting a cross exposure on how Majority World Countries (Latin America, Africa, Asia, Middle East) have contextualized their theology;  how they related features, images, symbols, customs, myths, and social patterns to find God and not only the simple Oneness but the Trinitarian God.  Many good books on contextualized theology are available and would open your horizons such as Tennent’s Theology in the Context of World Christianity or Flemming’s Contextualization in the New Testament. Also get in touch with Majority World believers.  I even encourage you to actually take a trip to such Majority World Churches.  It is worthwhile because you will see the tremendous work of God in Majority World Churches and the Holy Spirit will reshape your theology giving it the power of life.


Connection between Eschatology  and Global Missions
in the theology of Jonathan Edwards
Eschatology was the propelling force behind global mission for Jonathan Edwards, who related Christ words on the end time drastic events followed by the spread of the gospel to the Book of Revelation; it is Christ who established the relationship between eschatology and missiology.  He interpreted Revelation in terms of historicist hermeneutics that “describes (Revelation as) world history leading to the final climax of the ages and the end of the world (TT, 224).”   He related the bowls and vials (in Rev 16: 10, 12) to historical events that took place and considered the fifth bowl to refer to God’s judgment on Roman Catholicism, followed by the fifth vial that refers to the Reformation (TT, 226).  So, he established a principle that each bowl was followed by a vial (revival).  The sixth vial referred to the depletion of the financial resources of the church as Edwards noted in some newspaper, so he expected a revival to spark, which in fact took place in 1739-40, known as the “Great Awakening,” that was the “firstfruits of a major, premillennial, global movement to Christ… ‘the church latter-day glory’ ” (TT, 227).  
Edwards’ view of eschatology is fourfold.  First, he expected the spread of the gospel prior to the millennial reign of Christ.  Second, revivals will take place at stages where Muslims and Jews will be converted to Christianity, with the collapse of the strongholds of  Roman Catholicism (seen as the anti-Christ) and Islam; he anticipated the return of the Jews of their homeland (TT, 231).  Third, there will be persecution and setbacks for the church before the millennium, with internal persecution for heretics and external from Islam, with a rise of true devoted believers.  Fourth, concert of prayers will usher the church and the whole world into revival, with Muslims and heathens ushered to the faith through concerts of intercessory prayers that will unite the church, overriding ecclesiastical divisions.  He saw eschatology as a unifying factor among the various denominations that will lift off barriers as they are focused on claiming God’s unfulfilled prophecies and promises towards the end time visitation of the pagans and Jews (TT, 230, 232).  
Edwards’ four key features of eschatology as they relate to global missions are: advance of gospel before the millennium; revival at stages resulting in conversion of Muslims and Jews; persecution to all believers; and fervent prayer for evangelism.

Chinese Experience is congruent with
Edward’s Eschatological Hopes with minor Differences
Eschatology in relation to missions is focused on obedience to the Great Commission and people’s salvation.  The Chinese experience is the “Back to Jerusalem Movement (BTJM),” which started with a vision of taking the fire from God’s altar to Asia, Middle East, and North Africa to complete the Great Commission (TT, 236).  This movement started in 1942-1943 in Northwest China and believed that “when the fire of the gospel completes its circuit of the whole globe, the Lord Jesus will return!” (TT, 237).  They quoted Hab 2:14, “for the earth will be filled with the knowledge of the glory of the Lord, as the waters covers the sea.”
BTJM eschatological vision for missions meets with Edwards’ eschatological views at various points with minor differences.  The first feature is the “Premillennial Global Advance” (TT, 240).  They both believe that the latter-day movement of God will be characterized by the outpouring of the Holy Spirit, a global revival not preceded by apostasy, despair, or calamity (TT, 240).  BTJM do not connect the global revival to Rev 16 as Edwards, or a collapse of Roman Catholicism.  They relate the ingathering to obedience to the Great Commission mandate and the urgency to prepare for Christ’s return (TT, 241).  The final sign is the fulfillment of Matt 24:14, preaching the gospel as a testimony to all nations. Because Chinese are pre-millennial, Christ’s return plays a more central role than Edwards’.  The Chinese expect to win all of China for the Lord within thirty years; missions to them are a “race towards the final line” (TT, 241).  Both Chinese and Edwards link eschatology to missiology.
The second feature shared by BTJM and Edwards is demolishing the strongholds of Islam, Judaism, and others, as a basic element in spreading the gospel and a precursor to the advent of the millennium.  Edwards anticipated the fall of the strongholds of Islam, then Jews, then heathens.  BTJM wanted to revive the Silk Route (trade routes) starting from Northwest China, crossing Islamic Central Asia, to the Middle East, and back to Jerusalem.  The first fire of the gospel was sparked from Jerusalem to the whole world; the Chinese BTJM have a vision for a “back to Jerusalem” from where it started (TT, 242).  They view gentiles coming first to Christ then Jews; they also expect Africans to preach the gospel, a vision Edwards lacked.
The third feature shared by BTJM and Edwards was the persecution of God’s people in the latter days.  Edwards takes a different path than the Chinese for he believes that the heavy persecution took place prior to the Reformation but the spread of the gospel will eventually transpire in violent attacks on the faithful of the latter days church.  The Chinese expect persecution and suffering, as reflected in their hymnology (TT, 244).  They believe that the strongholds of Islam, Buddha, and Hinduism will not be torn without a bloody fight; they too expect imprisonment and they are trained to evangelize in prison.  Sun-Hee Kwak says, “In realizing the missiological significance of suffering in an eschatological sense, we find source of strength to overcome our suffering and to proclaim the gospel to the world” (TT, 244).
The fourth feature shared by BTJM and Edwards is the “role of prayer in stimulating and preparing for the millennium” (TT, 245).  Edwards believed that there are special seasons for the harvest or ingathering in the history of the church that prepare for the millennium.  This harvest is propelled and kindled by fervent intercessory prayers through the “concert of prayers” seeking God for revival and for the coming of the Christ’s Kingdom Zech 8:20-22 (TT, 245).  BTJM sought God for revival in fervent, intercessory prayers with a deep burden for the lost souls without Christ; a “disciplined prayer life of every believer” is a distinguishing mark in the Chinese revival (TT, 245).

In the Coptic Church experience, similar to BTJM, the theology of suffering, persecution, and martyrdom is connected to eschatology in terms of witness to Christ Jesus in blood.  The Coptic calendar starts on 284 AD that dates the year Emperor Diocletian executed mass martyrs in Egypt. The Coptic Church history and theology are very connected to persecution and martyrdom throughout the life of the Church.  The source of strength to the Copts, like the Chinese, was suffering and persecution that kept the faith alive, unstained, and vibrant.  Pope Athanasius (296-383), the 20th Pope, fought against Arius and partook in formulating the Nicene Creed.  Taking out the theology of suffering and martyrdom is tantamount to dispossessing the Coptic Church from its divine power and witness.  This is lacking in the Western Church but I believe the Church in America is being ushered in a similar trend of persecution and suffering.  American believers must cling to God, pour their lives in prayers, in preparation for the upcoming times that will revive the faith of Post-Christian America.
Bibliography
Tennent, Timothy C.  Theology in the Context of World Christianity:  How the Global Church is influencing the Way we think about and discuss Theology. Grand Rapids, Michigan:  Zondervan, 2007

Sunday, July 24, 2016

CHRISTIAN CONVERSION IN SHAME-BASED CULTURES
Eastern Shame-based Culture
The Eastern shame-based culture is rooted in public, corporate concepts of social behaviors that disgrace the larger community living in solidarity, ripping it of its honor; it could be one individual acting against social norms that could bring shame to an entire community.  Shame cultures “rely on external sanctions for good behaviors;” shame reduces one’s standing and position within the community and represents a loss of face (TT, 79).  Whereas the Western guilt-based culture is individualistic and rooted in the “internalized conviction of sin” for transgressing against authority emanating from societal norms or boundaries or prohibitions (TT, 79). The external group-identity shame-based and internalized individualistic guilt-based cultures are both functional to bring people to Christ as the Cross deals with both—guilt and shame.
The Concept of a Multi-Individual Conversion Experience in a Shame-Based Culture.
The concept of a multi-individual or community conversion experience in a shame-based culture is more acceptable than individual stigmatized conversion because the shame and dishonor brought by conversion is mitigated through group solidarity for those groups w-hich depart from their original ancestral venerated religions or beliefs.  In a shame-based culture, families and clans are strongly integrated within the larger social community as people identity and the group needs take precedence over individual needs; the external authority is hierarchical and failure to meet obligations causes shame; maintaining social status and reciprocal obligations are of prime importance to save one’s face (TT, 80-81).  The shame-based culture gets its thrust from community solidarity firmly rooted in ancestral beliefs and social norms.  So if a whole community or group of people departs from the community religion/belief to adopt a new one, the impact is lessened because it minimizes the social dislocation and avoids shame charges against one particular person, whose blood can only restore the family or group honor (TT, 98).  Also the new identity they acquire in Christ, where guilt and shame are lifted off in the Cross of Jesus who bore our guilt of sinning against divine laws and our shame of dishonoring God by rebelling against and rejecting Him, frees them from the shame stigma and heals them gradually as they abide in their new Christian identity.  “The remedy for shame is not affirmation; it is incorporation into a community with new, different, and better standards of honor” (AD, Return of Shame).
Why is such a Concept Biblical or Unbiblical?
The multi-individual or household or group or community conversion, in general and in a shame-based culture, is a scriptural concept and has precedents in the Book of Acts in the conversion of the households of Cornelius (Acts 10), Lydia (Acts 16:15, Philippian Jailer (Acts 31:34), and Crispus (Acts 18:8).   All these conversion precedents took place among people in the Greco-Roman world which is a shame-based culture, characteristic of the ancient Mediterranean world, equally to the Jewish culture (DF, 122); in other words, shameful Jewish group conversion to Christianity, though not explicitly mentioned, took place during Jesus’ times as He was gaining disciples and followers every day.  In the Book of Acts, Peter’s first sermon ushered 3,000 (Acts 2:41) and second sermon ushered 5,000 (Acts 4:4) into the Christian community and many priests obeyed the faith (Acts 6:7).  The Book of Acts does not explicitly specify or talk about group conversion or detail the shaming response from the Greco-Roman or Jewish communities to such converts; but they were persecuted, mistreated, imprisoned, put to death, and scattered (Acts 8:1-3).
Tennent has experienced the group conversion in India where extended families come to Christ; and this corporate conversion experience is seen as “multi-coordinated personal decisions,” that implies individual faith and repentance (TT, 99).  Orlando Costas, a missiologist from Costa Rica, argues that “the concept of multi-individual decisions gives a sociological orientation to the experience of conversion,” because it is both a personal individual act of faith taken in a group setting, where the group shares the same experience and takes the same decision to follow Christ together, acquiring a new identity that will still hold them together as a group, the Body of Christ (TT, 99).  The concept is scriptural because of similar biblical precedents in the Book of Acts and because it is an individual act of faith within a group setting; so it is a sociological Christian conversion experience that profits from the negative shame-based cultural features in an affirmative sense.
Multi-faceted Effects of Community Conversion—Dangers and Advantages
In a shame-based culture, community conversion has dangers and advantages.  The dangers can go up to crimes to save family honor, known as honor crimes, which has surpassed sexual defilement to include conversion, which means departing from community faith and dishonoring the family or clan. The Arab world is a shame-based culture where honor is restored by revenge and blood.  Muslim background brothers (MBB) are considered civically dead, persecuted by family and state, rejected by society;  even the church is afraid of them and shuns them because of the problems that surround them in connection to the State Security.  Conversion in Christianity from Islam in Egypt is considered an issue of legal order and state security; so for state to conceal its involvement, it has passed the responsibility to hardliner Muslim conservatives to persecute them and to chase them.  Some were even thrown in prison, tortured, sexually assaulted, and mistreated with stress-duress techniques to renounce their Christian faith.   Most MBBs end up leaving Egypt and immigrating where they can practice their faith.  Few of them remain but they pay a high price for abiding in Christ amidst hostility and jeopardy to their lives; they live a double life as Muslims outwardly and Christians inwardly.  MBBs in Egypt, though not a community conversion experience, find one another and gather to pray together and form discipleship groups where they learn the Bible together, share their struggles, and encourage one another to be Christ-like.  The advantages of community conversion is the solidarity and support they get from the community as they all grow together in their new identity in Christ; there is mutual support and reciprocity.  They abide in their new identity as they worship together and grow together in Christ.  Christianity is not an individualistic religion but is a community of faith where people strive to live together in oneness—a matter that is present in community conversion.
Precedents in Paul’s Letters Critiquing Shame-based Culture and Individualistic Culture
Paul’s worldview was a mixture of Jewish-Greco-Roman cultures that were shame-based cultures, with group identity exerting external pressures and failure to obey hierarchical authority would bring shame.  Paul positively expounded on the shame-culture of the Greco-Roman world to encourage Christians to submit and obey secular authorities as instituted by God (Rom 13:1-7) (DF, 134); culture is not inherently sinful but certain features could be used in the service of the gospel, in as long as it honors God.
In his letter to the Galatians, there was a conflict between Jews and gentiles over circumcision; it is obviously a Jewish shame-based cultural heritage where the uncircumcised are defiled and unclean (Gal 6:12-13) and have no salvation.  The Jewish identity of shame-based culture was strongly operative even after accepting the new identity in Jesus Christ; Paul criticizes this Jewish distinctness that is tantamount to cultural imperialism and focuses on their new identity in Christ—the new creation—that transcends all cultural allegiance (DF, 135-136).  
BIBLIOGRAPHY
Flemming, Dean. Contextualization in the New Testament:  Patterns for Theology and Mission. Madison, Wisconsin:  InterVarsity Press, 2005.
THE GOSPELS IN EGYPTIAN CONTEXT

Flemming rightly said that each gospel is a contextual document that narrates “the gospel story for distinct ‘target audiences’ within the first century Mediterranean world” (DF, 240).  The New Testament teaches us how the First Century Church contextualized the gospel in different contexts, to different target audience, using different preaching methods and motifs, with one central message—Christ Jesus.   The gospels have the literary characteristics of ancient Greco-Roman biographies and historiographies about the person of Jesus Christ, directed to a target audience, with a clear purpose statement (DF, 237-238).
In the Egyptian cultural context, no one particular gospel would be appropriate but a audience-sensitive multi-approach has to be evaluated, starting with where the audience resides in terms of their own theological perspectives.  Egypt is a monotheistic country with majority Muslims, and minority Coptic Christians (25% of population, 90M).  Islam is well entrenched through the Al-Azhar Al-Sharif—worldwide center for teaching and for propagating the Islamic faith.  Islam acknowledges and believes in the heavenly messages given to Moses and Jesus as prophets of God and the Holy Scriptures, respectively, the Old Testament and the Gospels.  However, Islam believes that Muhammad, the prophet of Islam, is the final prophet that closes God’s revelation.  Though there are similarities and commonalities between Christianity and Islam, the differences are far more detrimental.  God’s simple oneness in Islam strikes down on the personality of God as Trinity;  God’s might and omnipotence in the beautiful names of Allah strikes down on God’s humility and emptiness—the key to salvation.  Basically, there are two main problems in presenting the gospel to the Islamic culture—The Trinity and the Cross.  Recently, another issue popped up—the infallibility of the Bible.
The gospel of John starting with the eternal logos, Jesus’ pre-existence, the concept of the Trinity, the personality of God as “The Father,” is an appropriate start to an audience who is bewildered by a bloodthirsty, immoral God, whose ugly face was unveiled through ISIS, lately in Iraq, Syria, Libya, Yemen, Nigeria, and elsewhere.  The gospel of God’s love and fatherhood and assurance of eternal life by faith in Jesus Christ is most needed given the war situation and death that looms around, especially that in Islam, no matter how devout you are, your eternal life is at stake, unknown.  Islam is a religion of works, not of grace; God is relentless, severe, needs worshippers, and is never satisfied.  The Fatherhood and love of God that takes prominence in John’s gospel could touch the lives of Muslim with a healing, salvific message of grace.
         The gospel of John depicts Jesus as fulfilling all the Old Testament prophecies and feast symbols, with the 7 “I AM” and 7 signs; for instance, the “I AM the Light of the world” was followed by giving sight to the blind man from birth, which validates Jesus’ identity.  The continuity between the Old Testament and New Testament in terms of prophecy fulfillment is valuable for the truthfulness of the gospel, validating its infallibility.  The explanation of Christian inspiration is critical to the understanding of God’s salvation plan through successive covenants where God maintains and reiterates the same message, while progressively unfolding His character and redemption plan.  Men of God, at different times and places, inspired by the Holy Spirit wrote the Bible that proclaims God’s personality and purpose.  In Islam, inspiration (ilham) could happen to any spiritual person, the reason Moses and Jesus are acknowledged along with the Torah and Gospels (ingil);  but the sending down of the revelation (tanzil) was directly transmitted to Mohammad’s mind through the Preserved Tablets (fixed revelation written on heavenly tablets) (TT, 62-63).  So tanzil is the upper tier of revelation which applies to Qu’ran and is non-negotiable; whereas, the Torah and Gospels are the lower tier of revelation.  The second tier is the hadith (the life of the prophet as a source of social and religious practices that are not included in the Qu’ran), which are instructive for catechesis and for Islamic law (shari’a), but are negotiable and non-eternal (TT, 63).  Tennent raised the issue of using non-biblical texts in the Qu’ran that are of Christian biblical reference within certain confines in evangelistic outreaches, as a corroborating witness to support the biblical message, and clothing the non-biblical texts in a Christological mantle (TT, 71-72).  The Qu’ran is full of biblical events and testimonies about Jesus’ identity, however distorted; these could be used, altered and put in a Christocentric perspective.  In Surat al-Nissa 4:172,“The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul (in Arabic, it is ‘spirit’ not ‘soul’) from Him.”  This verse led many Muslims to faith in Jesus Christ, despite the fact that the rest of the verse commands the Muslims not to acknowledge God as three persons--polytheism.  This verse enlightened many Muslims that Jesus is the Word of God and a Spirit of Him.  So, if the Qu’ran confesses that Jesus is God’s Word and God’s Spirit, what is Mohammad then?  Another example, Jesus is said to be the Judge in the Resurrection Day; and in the 99 names of Allah, God is the Judge.  So the question is, “Is Jesus God the Judge?”  As our Indian brethren said that Jesus does not come to cultures as a stranger but in answer to prayers and longings for the truth (TT, 72), there is a lot to learn from the Qur’anic texts that reveal Eissa ibn-Mariam (Jesus Son of Mary) as the true living God.  This is similar to Paul’s Aeropagus contextualization experience by reference to Greek poets’ non-sacred quotations (Acts 17).  The guidance of the Holy Spirit is essential as such contextualization needs the anointing to be poured on the listeners’ hearts and the revelation of points of contact and common grounds with audience.
Luke’s inclusive motif to the marginalized, the poor, the outcast, and the women (DF, 252) would speak to the people because the majority of the population is lower class to middle class with 26.3 % poverty ratio in 2012/13 (i.e. 23.4 M).  Women in Islam, equally to women in Judaism, are relegated, looked down upon, and seen as source of evil.  Jesus’ treatment to and acceptance of women are a source of healing for and honor to Jewish and Muslim women, as seem in Jesus’ encounter with the Samaritan woman (Jn 4), or the adulteress (Jn 8), or Mary Magdalene (Lk 8:2), or Mary and Martha, or the daughter of Abraham who was bound for 18 years (Lk 13:16), or the 12-year bleeding woman (Mk 5:25).
Matt’s what was spoken by the prophets-motif  serves two purposes:  the authentication of the infallibility of God’s word in the Bible (OT & NT) and the identity of Jesus’ person and mission as the Son of God, whom God the Father sent to fulfill the salvation-historical plan of redemption.  Prophecy fulfillment is positive apologetics hardly denied since it authenticates the truthfulness of God’s word and what Jesus said about Himself.            
All the four gospels are definitely used depending on the Egyptian audience which is varied.  There is one reservation:  the use of Greek rhetorical techniques and methods of persuasion that are not effective in the Egyptian cultural context because people are either poor, uneducated, lower class, or middle class; few wealthy are not interested in a God who challenges the patronage system to transform it  and calls for a reversal of fortune (DF, 254-256).  Even when using the gospel of John, simple words and analogies should be used to address the audience with the relevant point.  Polemical arguments should go hand in hand with positive apologetics to tear down the distorted features and incorrect understanding about God, as the true facts are built up.  In evangelistic outreaches, missionaries must know the background of the people they are contextualizing the gospel for and pray for God’s guidance for the choice of the method, techniques, Bible passages, and approach.  A total dependence on the Holy Spirit for contextualization and for anointing the preacher and audience is critical for the message to breakthrough and to transform people.

BIBLIOGRAPHY
Flemming, Dean. Contextualization in the New Testament:  Patterns for Theology and Mission. Madison, Wisconsin:  InterVarsity Press, 2005.
Is the Father of Jesus the God of Muhammad?
Majority World Christian (MWC), according to Tennent, is the “Two-Thirds World Church” that represents Africa, Asia, and Latin America—continents characterized by poverty and disease and used to be outside the ecclesiastical cartography.[1]  In Christian demographics, the “Two-Thirds World” could be referred to as “South” or “Global South;” and “North” refers to Christians from Europe and North America.[2]
Tennent’ claim, that Majority World Christian (MWC) is “experienced at articulating the uniqueness of the gospel in the midst of religious pluralism,” is one of five trends in the theology of Majority World Christians that he reckoned.[3]  Religious Pluralism is about theological relativism in the sense that “we all worship one God,” with common, human aspirations to the transcendent, thus moving away from the God of the Bible and the God of Islam towards Pascal’s “God of the Philosophers.”[4]  Religious pluralism has no place among monotheists who believe in and hold on to a specific God who has a name, whether Yhwh, God as Christ, or Allah.  So the issue that remains is who is the real God?  Is it Yhwh or Christ or Allah?  The God of the Bible (OT & NT) is One and the Same because they Bible is one unit in terms of theological Christological prophecy fulfillment (OT prophecy is fulfilled in NT in Christ Jesus). So the controversy is between the God of the Bible and the God of Qur’an, the God of Christianity and the God of Islam.
Tennent in dealing with the question, “Is the Father of Jesus the God of Muhammad,” expounded on the etymological linguistic issue of the word “Allah” which means God and is used by Arab-speaking Christians and Muslims alike; on the ontological argument of the personality of God in Christianity and Islam; and on the historical uses of the word “Allah” predating Islam and Christianity, as evidenced by archaeology.[5]  After explaining all three arguments, Tennent concludes that the Father of Jesus is not the God of Muhammad.[6]   This question was never raised in the Egyptian context.
My own experience is widely based on the ontological argument, excluding the linguistic etymological and the archaeological historical, which are not an issue of concern in the Egyptian context.  Tennent’s ontological argument holds true and is still ongoing:  Allah and God are the same “Supreme Being/the Creator;” the issue resides in the predicates of God between the God of Christians and the God of Muslims.  The irreconcilable differences in the predicates of God have a detrimental effect on the predicates of Christian identity and redemptive relationship to God.  In Islam, the names of God which describe his essence and actions cannot be separated; God’s oneness is in metaphysical sense of internal essence and indivisibility of nature, which is theoretically abstract and tantamount to not being.[7]  This simple oneness in Islam strikes down on the core Christian doctrine of the Trinity, Jesus’ deity and incarnation, the Cross and redemption.  Besides, among the Islamic irreconcilable predicates of God through His ninety-nine beautiful names, “the Deceiver al-mudhil” and “the Haughty al-mutakaber” were totally rejected by Christians because God’s integrity and humility are a key to salvation (Php 2:5-11).  The focus in Islam on God’s omnipotence, might, and strength has a negative impact on God’s weakness as revealed in the cross that is the basis of salvation (Col 2:15).[8]  Consequently, it has many implications on our identity and redemptive relationship to God.  
Islam’s identity of God is linked to Muhammad’s mission and their confession of faith links faith in God to faith and obedience to Muhammad; whereas, the Christian confession of faith as in the Apostles’ Creed is related to the Father, and the Son, and the Holy Spirit, one God who is distinctly differentiated with three hypostasis.  

Bibliography
Tennent, Timothy C.  Theology in the Context of World Christianity:  How the Global Church is influencing the Way we think about and discuss Theology. Grand Rapids, Michigan:  Zondervan, 2007.
Flemming, Dean. Contextualization in the New Testament:  Patterns for Theology and Mission. Madison, Wisconsin:  InterVarsity Press, 2005.
Belcher, Richard P.  The Messiah and the Psalms:  Preaching Christ from all the Psalms. Scotland, UK: Christian Focus Publications Ltd, 2012



[1] Timothy C. Tennent, Theology in the Context of World Christianity:  How the Global Church is influencing the Way we think about and discuss Theology, (Grand Rapids, Michigan:  Zondervan, 2007), Preface, xix.
[2] Ibid, xx.
[3] Ibid, 15.
[4] Ibid, 47.
[5] Tennent, chp. 2, 25-49
[6] Ibid, 48.  
[7] Ibid, 40.
[8] Ibid, 41. 

Wednesday, July 20, 2016

“11 Innovations in the Local Church”
By Elmer Towns, Ed Stetzer, and Warren Bird

August 2011

Book Summary
This book[1] takes a look at 11 types of innovations drawing from various churches across America. Functions are constant but forms and methods vary; the issue is to look to Jesus, “is God in the model?”  
Chapter one, “Organic House Churches” are small gatherings around the life of Jesus Christ, where real life happens. It is a home-based church that is missional rather than attractional and is a decentralized growth away from the institutionalized church. They are koinos churches that function completely by face-to-face relationship and intentionally remain small and share things in common. House churches are communities of convictions, learning, faith-formation, value-formation, mentoring agents, belonging communities, and give self-identity. There are five types: separatists, anti-establishment, deeper understanding, expositional/issue group, and spontaneous.
Chapter two, “Recovery Churches” is simply hurting people helping other hurting people—one of God’s central values. The recovery ministry is centered on Jesus’ teaching, applying eight recovery principles—the Beatitudes—and the twelve steps of Alcoholic Anonymous. The recovery is not restricted to drug abuse but extends to such things as overeating, sexual abuse, anger, codependency, gambling, overspending, fear, anxiety, grief, divorce, guilt, insecurity, hurtful relationships, etc…It starts with belonging then believing.
Chapter three, “Multi-site Churches” is a single church that has many venues and locations, but all share the same values, mission, administration, and budget. Churches go multi-site because of the evangelistic outreach impact. It could be on-campus and is referred to as “video venue.” Off-site campus approach involves on-site worship, coordination by an on-site campus pastor, and teaching (pre-recorded or live) by videocast. The low-risk model involves low cost in all aspects of expenditure. The partnership model involves a local church and a community establishing more than a simple rental arrangement; each contributes to the other’s goals such as church on college campus. A teaching-team multi-site church where the location is rented, a lead pastor speaks to the congregation. There are many variations like satellite campus, regional campus, extension site, video cafĂ©, and video venue. There are five key personnel in multi-site churches: multi-site director, campus pastor, worship director, children/youth ministry, and small groups/spiritual life/discipleship director.
Chapter four, “Ancient-Future Churches” draw on traditions and practices that connect to the past but are relevant today, such as candles, Ash Wednesday, lent, rituals, Nicene Creed, hymns, cross symbol, and stained glasses. The return to the past is some kind of longing for spiritual roots and worship that engages the mind and emotions. The benefits are the use of visuals to illustrate the gospel and multi-sensory experience to engage people.
Chapter five, “City-Reaching Churches” was first initiated as a strategy by Jerry Falwell (1969) whose heart was set on reaching his city for Christ through saturation evangelism and super-aggressive evangelism. The vision developed into reaching the city by Nollen Rollins through the planting of new churches forming alliances with like-minded churches with circles of accountability. A city-reaching vision aims at saturating cities with a self-sustaining church-planting ministry that seeks to transform those communities for Christ. Ed Silvoso suggested six steps for capturing the city for Christ: find a faithful remnant; destroy arguments in prayers; prayer walks to launch spiritual attacks on evil forces; prayer cells throughout the city to weaken Satan’s control; spiritual confrontation to bind and cast down powers that rule the region; and loot the enemy’s camp through conversion. The challenges are related to how to reach the city; therefore, one must have a passion for the city, get to know other leaders relationally, and be kingdom-focused.
Chapter six, “Community Transformation Churches” are likened to a church that combines Billy Graham and Mother Teresa, in other words, evangelistic preaching and servant evangelism. Transformation of communities includes deeds of compassion in response to social needs that make a loud evangelistic statement of the gospel message. However, the gospel must not be lost in methodology or compromised theology, nor turned into a social gospel where needs are served without serving salvation.
Chapter seven, “Cyber-Enhanced Churches” uses the internet for online teaching, training, classes, worship, baptisms, small groups, sharing, confession, counseling, prayer, spiritual information, online donations, streaming live transmissions, internet campus, etc…Using the internet saves time and money for many who could not attend church or related events, enables online learning and sharing, and empowers people spiritually. Alpha Church—www.alphachurch.org—is an online cyber church that operates as a normal church in terms of functions and ministries. The internet was also used for cyber outreach, podcasting and blogging for Jesus, and to make disciples; however, it lacks commitment because of anonymity.
Chapter eight, “Nickelodeon-Style Children-Focused Churches” explains the new face of Sunday School. It is neither Sesame Street approach—cognitive education—nor Disney approach—entertainment. This new face appeals to a multi-sensory teaching to communicate the gospel and for students to acquire attitudes, values, and built-in applications; it couples fun with highly experiential education. Children learn through a simulated biblical environment, computer-generated programs, and teachers as actors which is informative, motivational, and persuasive. Parents are highly involved with children in the family learning experience and reinstate with their children the bottom line point learnt in Sunday School throughout the week; it is evangelistic to both parents and children.
Chapter nine, “Intentionally Multicultural Churches,” model racial reconciliation and build skills of cross-cultural understanding, appreciation, and communication among God’s people. Believers, in such churches, are of all colors and cultures living and worshipping God together in unity of love to reach their community for Christ. Multi-cultural emphasizes racial groups with distinct cultures translated through multiple choirs with different styles, rotated preachers, intentional multi-cultural staff, classes in cross-cultural ministry, bilingual worship, and multi-congregational facility usage. The church in Antioch-Syria in Acts 11 is an example of an ethnically and economically diverse local church.
Chapter ten, “Decision-Journey Churches” or “Faith-Journey Church” put far less emphasis on a one-time decision and far more on the journey connected to a person’s decision to follow Christ. The church is rooted in the theology of salvation; and their programs and methodology are influenced by their view of conversion. Ferguson summarized the journey to God in 3Cs: celebrate—worship, connect—be part of a small group where decision to be a Christ follower is made, and contribute—minister to others; in other words, belong then believe. Decision-Journey churches welcome unbelievers to be in partnership with believers which imposes more challenge on believers to live a Christ-like life and be a living epistle.
Chapter eleven, “Attractional Churches” meet legitimate needs as a way to win a hearing for the gospel. It is a church built around the concept of “come and see;” the hook used to attract people ranges from size to quality to worship to teaching to children. Such churches with conviction lead the uncommitted consumer to become a committed disciple and have a dynamic teaching pastor who is a good communicator.
The Conclusion summarizes 11 truths about the 11 innovations and emphasizes that we are to contend for our faith (Jude 3) in terms of theological, moral, spiritual, and communal issues and we are to contextualize our message and innovate church (1 Cor. 9). Church matters to God’s mission because missio ecclesia is to fulfill missio dei which is much larger and every innovation will help the church accomplish its mission. The appendix briefly mentioned some extreme churches with their website addresses, such as the actor’s church, cowboy church, drive-in church, hip-hop church, motorboat church, outdoor church, prison church, skate church, surfer church, theater church, underground church
Critical Evaluation
The book investigates 11 types of innovations in church in North America. It is meant to deepen faith and empower to make changes to reach the lost and incorporate them in the church. The author’s working definition of church is “an assembly of professing believers, uniquely indwelt by Jesus Christ, under the discipline of the Word of God, administering the ordinances and led by spiritually gifted leaders.” The function will remain constant but the forms are impacted by the “who,” “when,” and “where” of culture; the issue is to look to Jesus, “is God in the model?” Learn what innovative churches are doing, discern scriptural bases, and move ahead with whatever God guides you to do with your church.
The accountability issue (p. 44) in organic house churches is not developed in terms of criteria for the how, who, etc…Also the house church as a mentoring agent (p. 40), what are the criteria and qualifications of mentoring? Accountability and mentoring have to be defined, studied, and taught as concepts to be applied in order to gain effectiveness.
In line with the author’s argument (p.59), the recovery church is far greater than a recovery movement that admits that we are powerless over our addiction; the real addiction is the independent life lived apart from and in hostility to God. The answer to struggles and problems is God in Christ, not some “higher power.” Churches need to recognize and include recovery ministry because most people have deep-seated hurts, challenges and needs.  Some are not even aware that they have addictions such as anger, codependency, fear, anxiety, etc…Churches ought to administer pulpit teaching on the Christ-centered recovery ministry.
The author argues that multi-site churches (p. 69) are an effective evangelistic outreach tool; leaders will no longer be confined to geography but mission will be the determining factor. In my opinion, they are a sign of growing churches that gain numerical growth, but what about conversion and internal growth? These multi-sites if turned to church planting will be better able to deliver a contextualized message that speaks to its community in a particular multi-ethnic geographical context and to witness by servant evangelism, as the author encouraged the theme as an effective way of church planting (p. 75). Another alternative to multi-site is the live broadcast on the internet where organic house-churches can meet and receive sound doctrine from qualified pastors/teachers and operate as mini home-sites spread throughout! Though multi-site approach has many advantages, the author had many concerns with which I agree: lack of religious memory for those attracted by multi-site, lack of contextualized message to various cultural backgrounds, live pastoral acts missing, decrease in teachers platform, appeal to consumer mentality, and lack of discipleship reproduction. Therefore, I highly encourage turning multi-sites to live biblical contextual churches—i.e. church planting—because the issue is encountering Jesus who transforms lives and post-conversion quality growth and discipleship multiplication. The trend is towards back-to-basics contextual biblical churches where organism and organization merge to honor God.
City-Reaching Churches and Community Transformation Churches should merge together as one because the concept is closely related and for a greater impact in the community. The city reaching prayer evangelism coupled with community transformation evangelistic preaching and servant evangelism will have a super-aggressive saturation outreach effect in terms of “trickle down” (up-down) and “bubble up” (down-up) strategies).
Also multi-site churches and cyber-churches could merge together for a greater impact and use of information technology network. Though cyber-churches and the digital revolution have presented unprecedented opportunities of doing evangelism, discipleship, and outreach, they lack of a face-to-face relationship, live encounters through a common shared Christian life, and accountability which is a means of growth. The truth remains that God has designed His Church as a living organism—different members united in one Body tied with a covenant—that represents God on earth. Cyber-churches, however bliss, cannot replace God’s original design, but is an innovation that we cannot deny. I strongly refute Reuters’ erroneous report which contends (p. 155) that “millions will eventually abandon their physical churches to join online spiritual communities.” The church will remain a uniquely irreplaceable living design, “this is a profound mystery—Christ and His Church” (Eph. 5:32).
In line with the author regarding multi-cultural multi-ethnic churches (p. 196), “there is no greater witness than God’s people from every ‘tribe, language, nation, and race’ reaching out to add others to the mosaic that is the kingdom of God.”  It is the fulfillment of Christ’s prayer in John 17, “that they may be one.”
Personal Application
Multi-cultural churches are a real challenge to me. However hard as it takes time and commitment to give up and team up, but it is worthwhile to live the Church united in love that God has designed. As I was reading that chapter, I stopped to meditate on mega-churches that are multi-cultural and multi-ethnic. Then I looked to my church and prayed for unity among various social classes and different worship styles. Though the challenges are few because we are all of one dominant race and one culture, yet unity seems so hard. May Christ’s prayer for unity in John 17 be fulfilled to the extent God wills for His Church. This chapter on multi-cultural multi-ethnic churches challenged my will, emotions, and intellect to be reunited to my church, however, hard and consuming but I must do it. I have been trying but maybe I did not do my utmost to seek that unity.
Organic house-churches are another challenge to such a time in which we are living here in Egypt, my home country. Churches are/will be for corporate worship but the real growth and learning will be in those little communities of faith and sharing. This is another issue I have to pray for because I have been severely hurt from the small group I was leading. Two years have gone by and I am not able to think of coming anywhere near small groups or house churches. Such commitments cannot be taken lightly and I am not sure how such small groups and house-churches are surviving or growing. How healthy are they growing? What are the accountability criteria? How is mentoring taking place? What about the teaching? Many issues need to be settled clearly before I can take any step in this regard. Cyber-churches are not an option for me because in my understanding they can never replace God’s original design; however, they are a powerful evangelistic outreach arm.
The Decision-Journey Church awakened the queries and struggle within me and which I contended for. Unlike Charles Finney and Billy Graham, I do not believe in the one-second or one-sermon decision taken to follow Christ. In line with the author, prospects to be Christ-followers could be introduced in a community of believers—a safe environment—where they can make their decision after learning the cost of following The Way—belonging then believing. It is about serious well-informed decision that produces serious disciples; and it takes time, effort, and honesty to reach for a serious commitment. I will no longer push people to make decisions, instead I will follow Stetzer evangelism journey (p. 212). He proposes to raise awareness of the true God, the Son of God, the gospel implications, and personal needs and give time for people to experience in a safe environment their intellect, emotions, and will in order to reach for a decision.  They also have the right to refuse Christ without being persecuted for their decision.
This book is another precious book that has challenged my intellect, emotions, and will. It taught me how much God is innovative; how much He loves His Church; how much He witnesses for Himself. It also taught me that every innovation has its weaknesses and strengths, we only have to discern if God is in the model or not and move ahead with whatever is scripturally appropriate to our church without compromising the basic faith. I will never part away with this book; but I will definitely disseminate the knowledge and buy extra copies—if I can—to give it away to those whose heart are set on learning and growing “for a discerning heart seeks knowledge.” (Prov. 15:14)
The appendix and the list of other books suggested with their cover page are useful and helpful for further suggested readings. The churches mentioned with the ministries and their website addresses were obliging in the sense that one was compelled to look up such addresses and to check the endnotes. I did not want to finish reading the book and I even read some chapters twice and went back for a third time to reread some parts. The amount of knowledge on innovations was surprising and pleasing.  I was humbled to see how God is at work in other parts of the world and could not help but praise God and bless such innovations hoping they will be disseminated and applied with discernment and wisdom.




[1] Elmers Towns, Ed Stetzer, and Warren Bird, 11 Innovations in the Local Church, (Ventura, California: Regal Books, 2007).