{"id":14694,"date":"2019-09-18T00:40:13","date_gmt":"2019-09-17T16:40:13","guid":{"rendered":"https:\/\/admin.patheos.com\/blogs\/jacksonwu\/?p=14694"},"modified":"2019-09-18T07:41:22","modified_gmt":"2019-09-17T23:41:22","slug":"implications-biblical-theology-strategy-world-mission","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2019\/09\/18\/implications-biblical-theology-strategy-world-mission\/","title":{"rendered":"Implications of Biblical Theology for Strategy in World Mission"},"content":{"rendered":"\n<\/head>

\"\"<\/p>\n

Today\u2019s post is the first part of my interview with Scott Callaham<\/a>, Lecturer of\u00a0Hebrew and Old Testament at Baptist Theological Seminary<\/a> in Singapore. I have spotlighted his work previously, most recently about writing worship songs in Chinese<\/a>. A few years ago, I also highlighted his article about teaching Hebrew in Chinese<\/a>.<\/p>\n

In the interview, I ask Scott about a book he co-edited (along with Will Brooks) titled World Mission: Theology, Strategy, and Current Issues<\/em><\/a> (Lexham, 2019). I briefly introduced it in a previous post<\/a>.<\/p>\n

This is what emerges when a Hebrew grammarian partners with a missiologist. Together, they put together a truly diverse group of theologically-minded practitioners, whose expertise span the globe and the academy.\u00a0The integrated nature of\u00a0World\u00a0<\/em>Mission<\/em>\u00a0makes a unique contribution to missions literature. Enjoy the interview!<\/p><\/blockquote>\n

\n

JW: Most missions textbooks have chapters on \u201cNew Testament foundations,\u201d perhaps even \u201cOld Testament foundations.\u201d <\/strong>How then is\u00a0World Mission<\/em>\u00a0different?<\/strong><\/h4>\n

SC<\/strong>: World Mission<\/em><\/a>\u00a0presents a completely different perspective than the majority of missiology books, in that our contributors share a thoroughgoing commitment to the full authority and sufficiency of all of Scripture. From the first page onward, the reader can discern the difference that our approach entails. And, by the way, we do not use the metaphor of biblical \u201cfoundations\u201d at all.<\/p>\n

We think the \u201cfoundations\u201d metaphor is flawed.<\/strong> It\u2019s possible to construct a theological \u201cbuilding\u201d that rests upon the Bible as a \u201cfoundation\u201d but then simply forget the Bible like one forgets the foundation under their house. Instead, missions thinking and practice should grow organically from Scripture as a stout redwood grows upward from its roots.<\/p>\n

This kind of biblical \u201cfoundation\u201d all too often serves missiologists as a biblical \u201cpretext.\u201d That is to say, we know what we want the Bible to say. So, we reverse engineer an approach to the Bible that justifies a certain desired outcome. This kind of biblical \u201cpretexting\u201d directly challenges Scripture\u2019s authority and sufficiency.<\/p>\n

JW: Can you give an example?<\/strong><\/h4>\n

\"\"<\/a>SC<\/strong>: Sure. Let me illustrate what I mean from the first chapter, \u201cOld Testament Theology and World Mission.\u201d It does not force the Old Testament to conform to a predetermined script in order to reach foregone conclusions. Instead, our biblical theology-centered approach lets the Old Testament speak for itself regarding the fate of the nations in the hand of God.<\/p>\n

The uniqueness and value of our approach comes fully into view. When one takes the Old Testament seriously as the majority of the canon of Scripture, it recovers its own voice in the church\u2019s theology. Apprehending the beauty of the Old Testament\u2019s graceful song is a necessary precondition for hearing the harmonic line that the New Testament adds to the chorus of biblical theology.<\/p>\n

The Old Testament theology chapter concludes with specific assertions about how the contemporary practice of world mission must change to conform with biblical teaching in the Old Testament.<\/p>\n

JW: Ok, what about the New Testament?<\/strong><\/h4>\n

SC<\/strong>: The second chapter addresses the New Testament as a collection of missional documents written for a church carrying out Jesus\u2019s mission. New Testament theology issues a call to the church to join in Jesus\u2019s mission in union with him. Our theology section closes with a biblical theology chapter: a move that may surprise some readers. After all, after fresh and extensive treatments of Old and New Testament theology with regard to mission, what\u2019s left to discuss in the realm of biblical theology?<\/p>\n

Actually, the biblical theology chapter is no mere rehearsal of what comes before<\/strong>. It\u2019s a look at how God unfolds his purposes for all peoples through the covenants, culminating in the new covenant announced in the prophetic books and actualized in the New Testament.<\/p>\n

JW: The book isn\u2019t only for theologians. So, what are implications for mission strategy?<\/strong><\/h4>\n

SC<\/strong>: Treatments of mission strategy typically lean heavily on organizational, sociological, and anthropological studies and theory. Insights from these fields of knowledge certainly hold value. But today\u2019s challenges rapidly pass away as new ones arise.<\/p>\n

So, there\u2019s a tendency to chase conditions on the field that rapidly change rather than focus upon biblical guidance on strategy, which does not change.\u00a0Therefore, our strategy section walks through the elements of the Great Commission in sequence. Our Lord\u2019s command is to make disciples<\/strong>.<\/p>\n

This observation seems obvious. Mentioning it would be unnecessary but for the mass of contemporary \u201cmissions\u201d literature that evidences little or no disciple-making intention. Sadly, entire books on mission strategy exist that do not mention discipleship at all! Applying what Jesus means by making disciples should form the bedrock of mission strategy.<\/p>\n

JW: The chapter by\u00a0Jarvis Williams, I think, is provocative yet constructive. Tell us about that chapter.<\/strong><\/h4>\n

SC<\/strong>: That chapter considers who should become Jesus\u2019s disciples: all nations<\/em> (meaning people groups defined demographically) or all nations<\/em> (everyone, everywhere). Some may suggest that we set up a false dichotomy here, but we argue that this dichotomy already exists.<\/p>\n

Prominent voices in missiology reason that if every people group in the world becomes \u201creached\u201d to some arbitrary standard, then the church will have obeyed the Great Commission and Jesus will return. Rather than rely on a host of mutually interdependent and arguably theoretical assumptions, we ask, \u201cWhat does the Bible itself mean by the phrase \u2018all nations\u2019?\u201d<\/p>\n

JW: The book talks about baptism too. Why? Few if any missions books highlight the topic.<\/strong><\/h4>\n

SC<\/strong>: Baptism is a non-negotiable, integral component of world mission strategy. Simply put, where there is no baptism or plan for baptism to take place, there is no Great Commission obedience. Systematic theologies, church traditions, and Western missiological theories that obfuscate or contradict the meaning of baptism in Scripture contribute to the erosion of world missions. They resist carrying out Christ\u2019s command to make disciples.<\/p>\n

JW: I\u2019m glad to see the book looks at theological education. Explain what you mean. Should we catalyze \u201cseminary planting movements\u201d?<\/strong><\/h4>\n

SC<\/strong>: Not exactly, though I\u2019d love to see more healthy seminaries pop up around the world!<\/p>\n

That chapter promotes theological education at all levels. Both informal and traditional formal models are critical elements of world mission strategy.\u00a0The goal of theological education is to teach obedience to all of Jesus\u2019s commands.<\/p>\n

Anything less than full support of theological education efforts runs the familiar risk of paternalism in mission. We risk setting missionaries as presumptuous, self-appointed filters of what people need to know to be Jesus\u2019s disciple and to grow in faith.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

Today’s post is the first part of my interview with Scott Callaham. I ask Scott about a book he co-edited titled World Mission: Theology, Strategy, and Current Issues. This is what emerges when a Hebrew grammarian partners with a missiologist.<\/p>\n","protected":false},"author":2368,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[46,172,2446],"class_list":["post-14694","post","type-post","status-publish","format-standard","hentry","category-missiology","tag-biblical-theology-2","tag-missions","tag-strategy"],"yoast_head":"\nImplications of Biblical Theology for Strategy in World Mission<\/title>\n<meta name=\"description\" content=\"Today's post is the first part of my interview with Scott Callaham. I ask Scott about a book he co-edited titled World Mission: Theology, Strategy, and Current Issues. 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