Overview

Historically, mission has been central to the identity and expression of Christianity, however, missiologist’ and biblical scholars continue to grapple with articulating a fully-orbed hermeneutic of mission. In this paper I will share some brief insights that I have gleaned from the required reading. I will also share my personal perspective on several of the the subjects addressed by authors. I thoroughly enjoyed reading each article and found each of them immensely informative as I move forward in this research project.

It is my aim to highlight many of what I consider the most salient points of the post-seminar required readings; this will be accomplished through interaction and written dialogue with the various readings and not in the format of a reading log.

Missional Hermeneutic

Hunsberger poses the question at the beginning of his article, “What difference does it make if the Bible is approached from the perspective of the mission of God and the missionary nature of the church?” Frankly, at least in my circle, this topic is only now beginning to garner serious interest that warrants deep reflection. With that said, I am encouraged that the discussion of mission is now beginning to encompass proposals for an authentic missional hermeneutic. It is my personal belief that the four different streams of missional hermeneutic are converging, indeed, now is the time for a full- orbed hermeneutic of mission! The idea of a fully-orbed hermeneutic of mission is especially salient to my particular research topic, “Towards an Apostolic Pentecostal Hermeneutic of Mission in Côte d’Ivoire”.

As observed by Hunsberger, each of these streams of emphasis and nuance is informed by what their proponents consider most seminal to making biblical interpretation missional. While I see merit in all four streams and their various ways of defining an authentic missional hermeneutic, these all seem too limited in scope and only begin to reveal what a complete missional hermeneutic looks like when fused together. With that said, I do believe that there is an order of foundational priority that should be observed when mapping a missional hermeneutic. I will readily admit that I may be somewhat biased about what I perceive are the most important aspects of a missional hermeneutic.

All true forms of mission have their roots in Scripture; therefore (at least to me) we must draw our interpretations from the missional direction of the story contained in the Bible. Christopher Wright advances this idea in his book The Mission of God (2006). Wright states, “Mission is not just one of a list of things that the Bible talks about, only a bit more urgently than some, Mission is, in that much-abused phrase, ‘what it’s all about’” (pp. 104). In short, the Bible lies at the heart of all understanding of mission and its subsequent praxis. James Brownson advances the idea of a shared identity imparted by the Bible.  He concludes the concept of shared identity “cannot be fully grasped and embodied apart from the actual practice of participating in God’s mission in the world” (2002, no pages). Thus, I conclude any missional hermeneutic must emote from the scripture, which will in turn result in a greater revelation as the community engages in the mission of God. Praxis is the crucible of missional understanding, and it is here that comm-unity is shaped, and personal revelation begins! This particular area is one that I look forward to exploring further in my research context and the church I serve as pastor.

Certainly the purpose of the Bible is to equip the body for the purpose of God! However, I find Guder’s perspective quite refreshing as he ties equipping to the epistles; he states of the epistles, they “carry out this formation through direct engagement with the challenges arising out of the context’s of the addressed communities” (2007, pp. 108). Effective equipping is in direct response to the realities that effervesce from engagement with one’s context. In brief, as the Word engages with the community and shapes it for authentic disclosure in its particular context. God engages every culture with “one Word” that speaks to all peoples but reveals Himself in sign and signal appropriate to speak to a given community…this is the beauty of the gospel! This is one of the areas that I’m anxious to explore in my research context as I have never explored this Word and community engagement process or considered how it shapes mission.

Professor Jan A. B. Jongeneel’s article regarding Hendrik Kraemer’s Christian Message in a Non-Christian World is very enlightening and helpful (so much so I purchased the book before I finished reading the article). What is so exciting to me as a student and practitioner of mission is its continued relevance today.

Kraemer’s approach to the subject of mission is refreshing even after seventy-five years. Kraemer approaches mission from an outside-in perspective; a professor of religion who had previously served as a Bible translator and missionary. In my opinion, his treatment of the subject is far more comprehensive than that of David Bosch as it takes into account all known religions and worldviews at its time of its writing. The area that I’m most critical of is where Jongeneel writes of Kraemer’s pessimism that “one day all the whole human community would embrace Jesus as its Master and Messiah, and the entire world become Christian” (pp. 203). Somehow I wish that he had phrased this differently, as I agree with what I perceive his intent to have been. Jongeneel asserts that Kraemer’s intent was an attempt to replace idealism with biblical realism (pp. 203); however, it must be appreciated that biblical realism is infused with faith (or at least should be)! Frankly, I believe that Nigerian church in the Allan L. Effa article is correct to set what others may think are lofty or ambitious goals…the world must come to know the eternal gospel!

I believe that Kraemer’s fears of reducing mission to a mere “sharing of religious experience” and “social service” were well founded. In my opinion this must be an ongoing area of concern for the church today; we can become become spiritual beehives of activity complete with “do good-feel good” programs that are more ‘hmmm’ than honey! The concern of an inordinate focus on preaching a social gospel, complete with social action was covered in the spring intensive seminar. Dr. Shenk related to us the work of Vincent J. Donovan among the Maasai and how it had been prompted by an overwhelming sense of dissatisfaction with social programs and structures. Thus, Vincent Donovan addressed his mission superior in May, 1966, concluding:

Looking at these people around me… I suddenly feel the urgent need to cast aside all theories and discussions, all efforts at strategy–and simply go to these people and do the work among them for which I came to Africa…. I would propose cutting myself off from the schools and the hospital… and just go and talk to them about God and the Christian message…. I know this is a radical departure from the traditional procedure…. But I would like to try…. I have no theory, no plan, no strategy, no gimmicks–no idea of what will come (pp. 15-16).

I share the concerns and passion of both Kraemer and Donovan, the church must never be guilty of reducing mission “sharing religious experience” and “social service.” In fact, Kraemer adamantly argued that the church is “to witness to the world of divine and human realities as revealed in Jesus Christ” (Effa 2013, pp. 298-299). I agree with Kraemer and Barth, Christian mission must first concern itself with the proclamation of a personal and holy God who invites all humanity into a loving relationship; God self-discloses in the incarnation as the God-man, Jesus Christ (fully God, fully man).

Jongeneel asks at one point in his article if Christian Message in a Non-Christian World is an outdated volume, to which I respond and emphatic, “no.” There is no doubt in my mind that this work remains relevant and even in a post-Kraemer theology era. Any ongoing debate of this topic is typically associated with liberal theologians who attempt to debunk the authority of the Holy Scriptures. Kraemer’s arguments are solid as he frames his theology with a close eye on the biblical text while liberal theologians, Stanley J. Samartha, Diana Eck, and W. Cantwell Smith advance an inclusive pluralist model of theology where non-Christians are viewed as “believers” and neighbor faiths. With such confusion little wonder why conservatism is surging in the global south and liberal Christianity in the West in contracting…it’s hard to tell an African Pentecostal that we are living in a post-Christian world! Are we living in a post-Christian world simply because the West as deemed it so? I categorically deny such an assertion!

Sharing the Gospel Cross-Culturally

Admittedly, the Vincent J. Donovan story resonated in my spirit and with my primary understanding of mission and its practice. His desire to share the gospel cross-culturally looked beyond his having “no theory, no plan, no strategy, no gimmicks–no idea of what will come”, he simply wanted to share Christ which required systematic dismantling of cultural barriers, as well as, church imposed structures ‘that impeded an authentic sharing of the Gospel.

It is my opinion that the primary objective of all mission is to proclaim the Gospel, which is the redemption of lost humanity and entire cosmos! There is no doubt that mission takes on various forms in attempting to meet the existential needs of those in the throes of pain and suffering, however, the primary objective of Christ was to redeem humankind and restore lost fellowship. In theory, I believe as humankind is brought back into fellowship with God there is a natural restoration of the cosmos. Just as the sin of Adam and Eve brought judgment upon all humanity and the cosmos, humankind’s universal turning back to God will reverse the curse.  However, my theory supposes that all of humankind turns to God and proclaims Him Sovereign Lord. This represents the kind of idealism that Kraemer confronts in his pessimistic assessment of the whole world coming to know Christ, with which I agree. While I agree with Kraemer’s assessment, I believe that believers are called to be agents of reconciliation to every nation, kindred and tongue, we must actively embrace cross-cultural mission and dismantle all cultural barriers that impede the sharing of the Gospel!

Vanthanh Nguyen’s Dismantling Cultural Boundaries serves as a reminder that we are all prone to carry our cultural biases with us as we seek to minister cross-culturally. The author touches on one of the most salient issues surrounding the western church’s reading of Scripture, that of interpreting it through our cultural lens and understanding. It is obvious that people living in contemporary society often view things very differently, in spite of living in close proximity and with many shared values.

The Western church must come to terms that its role in shaping the missional narrative and subsequent praxis is diminishing. Allan Effa echoes the words of Andrew Wall’s startling assessment in his article Releasing the Trigger: The Nigerian Factor in Global Christianity, he states, “the Christianity typical of the twenty-first century will be shaped by the events and the processes that take place in the southern continents, and above all by those that take place in Africa” (pp. 214). Effa proceeds to drive home the point of the western church’s waning influence on Christianity and mission activity. In a quote from Cambell Shittu Momoh, a researcher of Nigerian religious affairs, this salient reality is boldly proclaimed, “You want to see where Christianity is heading? Come, look at Nigeria. It’s already here” (pp. 214). However, a word of caution may be warranted prior to beginning the coronation celebration of African Christianity. We must be vigilant to the potential dangers of simply switching from one primary influence to another. Albeit, it is my firm conviction that Christianity emerging from the African continent is much better aligned with the teaching and the practices of the early church, or what I call the ‘organic biblical culture.’ I believe that African Christianity is accentuating what western reasoning within Christendom crushed; celebrating the power of the Holy Spirit in the believer’s life and the working of the Spirit and its gifts in communal worship services. An emphasis on reason has also stymied the belief of miracles in some mainstream Christian denominations! All of these are representative of and celebrated by emerging African Christianity. The predominant expression of emerging Christianity in Africa is Pentecostal/Charismatic regardless of denominational affiliation.   It seems apparent to me that Africa has captured the heart of how God worked and manifested himself in and through his community in the Book of Acts.

In view of the previous paragraph, we must seek to understand the culture and context to which God is speaking in the Scripture, and then, and only then find the corollaries in our own context where these biblical values may or may not be applied. In terms of Africa, African scholars Lamin Sanneh, Kwame Bediako and Kwabena Asamoah-Gyadu do a marvelous job at this in several of their works. The West has famously misapplied, as Nguyen notes, ethnocentrism and anachronism for centuries; this is one of the reasons that I’m such a vociferous proponent of the “law of first mention.” Again, the models of mission and revival emerging out of Africa are representative of those from the Apostolic age.

Nguyen further asserts that we are confronted from time to time with anachronistic teachings or practices that are no longer relevant. While true, we must be careful to use discernment prior to removing landmarks that keep us grounded in our faith (Joshua 4:21). It is my belief that those closest to an event, culture or Scripture (event or teaching) possess the best understanding and possible application of a particular truth, doctrine or value. While it may seem overly simplistic, I believe that the Bible presents a culture of its own, the culture of Christ’s Kingdom. This universal biblical culture that Christ initiated gradually morphed into something of our making, something more like us and our western ideas than like him. The EPUI CI leadership and Bible School Faculty in the Côte d’Ivoire have been advancing this theory of ‘biblical culture’ for several years as a means of reconciliation and celebrating a new-shared cultural identity in Christ.

The Peter and Cornelius account as discussed by Nguyen reminds me to reexamine my motives and be alert for any biases and prejudices that may be lurking in my fleshly nature. While ultimately Peter goes to Cornelius’ home and proclaims the Gospel he continued to struggle with his own biases and prejudice; this is clearly illustrated when Paul stridently opposes him on the issue of circumcision. The account in Galatians 2:11-14 reminds us that we can never be complacent about cultural barriers, the Apostle to the Gentiles would not allow even the one entrusted with the keys to the Kingdom to impede the Gentiles full inclusion in the community of faith. It is my belief that the Church of Antioch’s success was centered on its inclusion of “other,” while Jerusalem was self-absorbed. Ah, how I desire to be part of an Antiochian church and really be a Christian!

Works Cited

Brownson, James V. “An Adequate Missional Hermeneutic.” 2002.

Effa, Allan L. “Releasing the Trigger: The Nigerian Factor in Global Christianity.” International Bulletin of Missionary Research 37, no. 4 (2013): 214-217.

Guder, Darrell L. “Missional Hermeneutics: The Missional Authority of Scripture – Interpreting Scripture as Missional Formation.” Mission Focus – Annual Review 15 (2007): 106-121.

Hunsberger, George R. “Proposals for a Missional Hermeneutic: Mapping a Conversation.” Missiology: An International Review XXXIX, no. 3 (July 2011): 309-321.

Jongeneel, Jan A.B. “Hendrik Kraemer’s Christian Message in a Non-Christian World: A Magnum Opus after Seventy-Five Years.” International Bulletin of Missionary Research 37, no. 4 (2013): 203-206.

Nguyen, Vanthanh. “Dismantling Cultural Boundries: Missiological Implications of Acts 10:1-11:18.” Missiology: An International Review XL, no. 4 (2012): 455-466.

Wright, Christopher J.H. The Mission of God: Unlocking the Bible’s Grand Narrative. Downers Grove, Ill: IVP Academic, 2006.