SOUTHWESTERN ASSEMBLIES OF GOD UNIVERSITY

HARRISON SCHOOL OF GRADUATE STUDIES

SCHOOL OF DISTANCE EDUCATION

THE NECESSITY OF SPIRITUAL GIFTS FOR CROSS CULTURAL SERVICE

PRESENTED TO LEROY BARTEL, D.MIN.

IN PARTIAL FULFILLMENT

OF THE REQUIREMENTS FOR THE COURSE

SPIRITUAL DYNAMICS OF MINISTRY

THE 5313

BY

RENNAE DE FREITAS

DATE DUE: OCTOBER 31, 2015

DATE SUBMITTED: NOVEMBER, 2015

 CONTENTS

INTRODUCTION .........................................................................................................................................................3

THE REFORMATION’S THEOLOGICAL OBSTACLES TO WORLD MISSIONS……………………………... 1

WILLIAM CAREY’S TRANSFORMATIONAL IMPACT ON WORLD MISSIONS……………………………...1

Carey’s Theological Development…………………………………………………………...……………....1

Major Influences……………………………………………………………………………………………...

CAREY’S ENQUIRY….................................................................................................................................................2

MISSIOLOGICAL PARADIGM SHIFT……………………….................................................................................8

CONCLUSION.............................................................................................................................................................9

BIBLIOGRAPHY.......................................................................................................................................................10
 INTRODUCTION

THE SPIRITUAL GIFTS IN ACTS OF THE APOSTLES

In the opening words of the book of Acts, Luke explains that his gospel was “about all

that Jesus began to do and teach” (Acts 1:1b) Now as the story continues in this sequel to the

gospel, perhaps the historical title of this book of the Bible is a misnomer. More than the story of

the Acts of the Apostles, it is the story of the acts of the Holy Spirit in and through the Early

Church.

To understand the activity of the Holy Spirit in Acts, the words that Christ utters upon his

ascension into heaven serve as a catalytic starting point. “…you will receive power when the

Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all

Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:8) Unlike the gospel

version of the Great Commission, Acts 1:8 is not a mandate. Rather, in the moment of his

departure, Christ declares two notable facts. The disciples would be witnesses and they would

receive power. More than just facts, “power” and “witness” describes the inevitable

consequences of the coming of the Holy Spirit.1

Likewise, the witness and the power are interdependent. Author R.L. Brandt, in his book

Gifts for the Marketplace, makes this important observation. “The witness and the power are

inseparable....Without supernatural power there can be no supernatural witness.”2 The book of

Acts demonstrates the connection between the supernatural power and the bold witness of the

Early Church. Subsequent to the outpouring of the Holy Spirit, Luke describes the constant and

1
R. L. Brandt, Gifts for the Marketplace (Tulsa, Okla: Christian Pub. Services, 1989), 25.

2
Ibid., 26.
consistent manifestation of spiritual gifts expressed through the Early Church. In Acts, the reader

observes the gifts at work to breakdown cultural barriers and serve as a driving force to move the

gospel from Jerusalem to the uttermost parts of the world.

The first notable instance of this fact is in Acts chapter two as the disciples are gathered

in the upper room and “began to speak in other tongues as the Spirit enabled them.” (Acts 2:4)

Here the reader witnesses the universal significance of the outpouring of the Holy Spirit. Luke

describes the crowd gathered that day as being “from every nation under heaven.” (Acts 2:5)

According to Pentecostal scholar Stanley Horton, this phrase “was a common idiom used to

speak primarily of those in the known world or even in the Roman Empire.”3 This gift of tongues

and the miracle of speech that took place both demonstrate that the power authenticated the

witness and broke down the barriers of language for the purpose of proclamation to the nations.

The visitors to Jerusalem that day would no doubt go home to tell the story.4 This event was so

significant that a ripple effect would take place. The potential of this miracle had worldwide

impact.

Luke then tells the story of the movement of this gospel from Jerusalem and beyond. In

Acts chapter 8 the persecution causes Philip, a deacon in the Early Church, to leave Jerusalem

and “proclaim the Messiah” (Acts 8:6) in Samaria. The cultural distinctions found in Samaria

might have proved to be insurmountable, yet Luke describes the powerful impact of Philip’s

preaching. Here Philip, a Hellenistic Jew, preaches to the Samaritans, a people group historically

rejected by the Jews.5 “When the crowds heard Philip and saw the signs he performed, they all

3
Stanley M. Horton and Stanley M. Horton, Acts: A Logion Press Commentary (Springfield, Mo: Logion Press,
2001), 60.

4
George M Flattery et al., A Biblical Theology of the Holy Spirit, Luke-Acts (Springfield, Mo.: Global University,
2009), 206.
5
David S. Dockery, Trent C. Butler, and Holman Bible Publishers (Nashville, Tenn.), eds., Holman Bible
Handbook (Nashville, Tenn: Holman Bible Publishers, 1992), 642.
paid close attention to what he said.” The spiritual gift of “working of miracles” operates to

empower Philip’s witness to a nation that was historically resistant to the Jews.

Likewise, the witness of Philip continues to take the gospel beyond geographical borders

when the Holy Spirit leads him down a desert road to preach to and Ethiopian Eunuch. This

scene in the book of Acts demonstrates the cross cultural and barrier-breaking nature of the

Spirit’s work. To understand the significance of this account, one must consider how Luke’s

audience perceived the eunuch. According to Parsons commentary on Acts the original audience

considered the eunuch “a social outcast, living on the liminal in terms of his sexual identity, his

religious identification, and his socioeconomic status.”6 Still with all of these barriers, Philip gets

near the chariot and explains the gospel undeterred. The eunuch’s subsequent conversion and

baptism serves as a potent demonstration of the barrier-breaking power of the Spirit.

Luke further strengthens this theme in Acts chapter ten. It is in this chapter that the story

of the Gospel breaking the

Pentecostal scholar John Michael Penney makes a powerful statement in his book The

Missionary Emphasis of Lukan Pneumatology when he writes “The Spirit is not a power that can

be domesticated in the church.”

6
Parsons, M. C. (2008). Acts Grand Rapids, MI: Baker Academic. 120.
 WILLIAM CAREY’S TRANSFORMATIONAL IMPACT ON WORLD MISSIONS

Carey’s Theological Development

William Carey born in 1761 and was baptized and brought up in the Church of England

where his father was the parish clerk. Carey did not lack religious training, however, biographer
Timothy George describes him as “wholly unacquainted with the scheme of salvation by

Christ.”7 It was not until he was fourteen years old that John Warr, a fellow apprentice in the

cobbler’s shoe shop, introduced Carey to the gospel. Carey eventually began to visit the

dissenting church, even though it was largely rejected by the culture of the time. However, on

one occasion Carey was significantly influenced by a sermon that “called for a complete

commitment to Christ.”8 The sermon convinced him to leave the Church of England and identify

himself completely with the Dissenters.

Carey would later form part of the Northhamptonshire Baptist Association, a group

comprised of Particular Baptist Congregations that came together originally in 1764 for mutual

support. Carey joined this group by attending their annual meetings while he was a bi-vocational

pastor in the small town of Moulton. This group included fellow ministers John Sutcliff, John

Ryland, and Andrew Fuller. In August of 1787, these men would officiate Carey’s ordination.9

Major Influences

The Particular Baptists were hyper-calvinists who affirmed the sovereignty of God and

election to such a degree that it negated the church’s responsibility to obey the Great

Commission. Carey biographer F. Dealville Walker explains Carey’s theological confusion;

Carey’s own beliefs were far from clear. He could not harmonize the views of the
hyper-Calvinists with the duty of calling men to Christ. On the other hand, the opposite

7
Timothy George, Faithful Witness: The Life and Mission of William Carey ([United States]: Christian History
Institute in association with Samford University, 1998). 10.

8
Daniel Webber, William Carey, and Andrew Fuller, William Carey and the Missionary Vision (Edinburgh, UK;
Carlisle, Pa.: Bannr of Truth Trust, 2005). 10.

9
George, Faithful Witness. 18.
 doctrine of Armenians held by the Methodists seems to him to strike at the roots of belief
in the grace of God.10

However in 1784, Carey’s friend and associate, Andrew Fuller, who was himself a Particular

Baptist wrote The gospel of Christ Worthy of All Acceptation: or The Obligations of Men Fully

to Credit, and Cordially to Approve, Whatever God Makes Known. The great implication of this

work was that Fuller was a staunch hyper-Calvinist. However, his study of Scriptures, as well as

the influence of American theologian Jonathan Edwards and David Brainerd’s missionary work

among Native American tribes had a profound influence that caused him to refute hyper-

Calvinism.11 Fuller makes the following statement in the preface of his landmark treatise:

WHEN the following pages were written, (1781), the author had no intention of
publishing them. He had formerly entertained different sentiments. For some few years,
however, he had begun to doubt whether all his principles on these subjects were Scriptural.
Reading the lives and labours of such men as Elliot, Brainerd, and several others, who preached
Christ with so much success to the American Indians, had an effect upon him…These things led
him to the throne of grace, to implore instruction and resolution. He saw that he wanted both; the
one to know the mind of Christ, and the other to avow it.12

Though the Fuller’s pamphlet does not address missions specifically, it is clear that it became of

theological foundation for Carey’s missionary zeal.13

Like Fuller, William Carey read Jonathan Edwards’ biography The Life and Diary of

David Brainerd. Brainerd, a son of Connecticut farmers, received a commission to work among

the Native Americans in 1742 from the Society in Scotland for Propagating Christian Knowledge

in North America.14 His life influenced Carey’s writing and according to author D.G Hart,

10
F Deaville Walker, William Carey, Missionary Pioneer and Statesman (Chicago: Moody Press, 1951). 37.
11
Ibid. 53

12
Andrew Fuller, The Complete Works of Andrew Fuller, vol. 1,2,3, 3 vols. (Philidelphia: American Baptist
Publication Society, 1845). 150.

13
Walker, William Carey, Missionary Pioneer and Statesman. 53

14
D. G. Hart, Calvinism: A History (New Haven ; London: Yale University Press, 2013).186.
Brainerd’s missionary work “prompted the establishment in 1793 of the London-based Baptist

Missionary Society.”15 The example of Brainerd helped Carey answer the common of objections

to the propagation of the gospel among the heathen.16

In addition to the The Life and Diary of David Brainerd, Carey, being largely self-taught

and an avid reader, was enamored by the global adventures of Captain James C. Cook. The

Journal of Captain Cook’s Last Voyage was a best-selling book of the time. It told the story of

Captain Cook’s expeditions in the South Pacific and his discovery of “hitherto unheard-of

peoples.”17 Carey read the book while a schoolteacher and pastor in Moulton. Because of his

fascination with far-away lands and people, his students dubbed him “Columbus”18 Carey would

later write “reading Cook’s Voyages was the first thing to engage his mind to think of

missions”19

In 1747, Jonathan Edwards, the prominent American Reformed theologian, issued a call

to all believers to engage in intercessory prayer for the spread of the gospel to the distant parts of

the world.20 Some forty years later, in 1783, John Sutcliff introduced Edwards’s pamphlet, A

Humble Attempt to Promote Prayer for the Revival of Religion to the Northamptonshire

Ministerial Association. The reading of the pamphlet resulted in the Association’s decision to

dedicate the first Monday of every month to unified intercession for the heathen world. As a

15
Ibid.187.

16
Ibid.187.
17
George, Faithful Witness. 20.

18
George Smith, The Life of William Carey: Shoemaker & Missionary (New York: J.M. Dent & Company, 1913).
22.

19
Eustace Carey, Memoir of William Carey (London: Oxford University Press, 1836). 18.

20
J. Herbert Kane, A Concise History of the Christian World Mission: A Panoramic View of Missions from
Pentecost to the Present, Rev. ed. (Grand Rapids, Mich: Baker Book House, 1982). 84.
member of the Association, Carey regularly participated in the these prayer meetings and it us

clear that these meetings would serve as an impetus for Carey’s seminal work; An Enquiry into

the Obligations of Christians to Use Means for the Conversion of the Heathens.21 When the

Enquiry is published in 1792, Carey includes the role of prayer for the spread of the gospel:

One of the first, and most important of those duties which are incumbent upon us,
is fervent and united prayer…. I trust our monthly prayer-meetings for the success of the
gospel have not been in vain. It is true a want of importunity too generally attends our
prayers; yet unimportunate, and feeble as they have been, it is to be believed that God has
heard, and in a measure answered them.22

WILLIAM CAREY’S ENQUIRY

In 1792, William Carey published An Enquiry into the Obligations of Christians to Use

Means for the Conversion of the Heathens, a small book of merely eighty-seven pages that

would serve as a catalyst for the modern missions movement. Missiologist and author J. Herbert

Kane writes; the Enquiry “deserves a place alongside Martin Luther’s Ninety-five Theses in its

influence on subsequent Church History.”23

The driving aim of Carey’s Enquiry was a call to action. Carey was not interested in

solely communicating facts about the overwhelming need to spread the gospel to the unreached

masses. Nor was the Enquiry intended to be a theological treatise. According to Kane, the goal of

the document was the eventual formation of a society in order to send missionaries abroad.24 In

21
George, Faithful Witness. 49.

22
William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens
(Leicester, Eng.; Ann Ireland, and the other booksellers in Leicester; J. Johnson, St. Paul’s Church yard; T. Knott,
Lombard Street; R. Dilly, in the Poultry, London; and Smith, at Sheffield., 1792).59-60.

23
Kane, A Concise History of the Christian World Mission. 85.

24
Ibid. 85.
this revolutionary document Carey would address the major factors that were impeding the

Protestant church from the “use of means.”

Because of the staunch Calvinist nature of Carey’s colleagues, his zeal was met with

resistance. Every biographer of William Carey’s life includes the rebuke of older minister John

Ryland Sr. by denouncing Carey’s proposition; "Young man, sit down! When God pleases to

convert the heathen, he'll do it without consulting you or me."25 Perhaps the significance of this

encounter is that Carey remained undeterred, despite his youth and despite the serious opposition

from the people he respected.

Carey’s Enquiry begins in the first section with an answer to Ryland’s terse rebuke and

the hyper-Calvinism that prevailed. He gives an answer to those who suggest that

if God intends the salvation of the heathen, he will some way or other bring them
to the gospel, or the gospel to them. It is thus that multitudes sit at ease, and give
themselves no concern about the far greater part of their fellow-sinners, who to this day,
are lost in ignorance and idolatry.26

In addition, Carey answers the argument of the Reformers that the Great Commission was only

binding for the original apostles. To this claim Carey responds that if Christ’s commandment

were to be restricted to the apostles, then baptism would be unnecessary, and virtually every

denomination practiced baptism.27 Secondly, he adds that those ordinary ministers who preach

the gospel do so “without warrant” if preaching were confined to the apostles.28 Finally, Carey

25
Walker, William Carey, Missionary Pioneer and Statesman. 54.

26
Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens. 8.

27
Ibid. 9.

28
Ibid. 9.
argues that the promise of Christ’s presence would be limited and Jesus words in Matthew 28:20

“Lo, I am with you always, to the end of the world.” preclude such an idea.29

Carey further argues that those who believe that the church should not force itself on the

heathen but rather wait for divine providence to open the door, “neglect embracing those

openings in providence which daily present themselves to us.”30 Carey contends that even the

Catholics, fur traders, and slave traders are willing to leave for the sake of gain yet the church

remains indifferent.31

Section two of the Enquiry is a survey of the history of missionary activity from

Pentecost to Carey’s present day. In this section, he includes the story of Brainerd that had

influenced his own life. Perhaps the third section of Carey’s important document is the most

remarkable of all. In this section entitled “Containing a Survey of the present State of the

World.”32 Carey displays painstaking research and is infamous ability to plod with twenty-three

pages of statistical tables. Each table consists of the name of the country or island, its length and

breadth, its population and details about each nation’s religion.

In the third section, Carey attempts to answer the possible obstacles to missionary

endeavors. Cleary the matter of the distance seems insurmountable at the time. Yet Carey

recognizes that with the invention of the mariner’s compass navigation of the seas is more

possible than ever. Another possible hindrance that Carey submits is the “uncivilized state of the

29
Ibid. 9.

30
Ibid.11.

31
Ibid. 11.
32
Ibid. 38
Heathen.” To this Carey offers that “instead of affording an objection against preaching the

gospel to them, ought to furnish an argument for it.”33 Carey then addresses the dangers and risk

of losing one’s life. Though Carey recognizes this as an indisputable fact, he addresses the fact of

abuse that has occurred toward the Natives of other lands and contends that in many instances

foreigners have died because the natives were acting in self-defense.34 The example of Brainerd

and others demonstrate that it is possible to live among the natives without such risk. He

concludes “in general the heathen have shown a willingness to hear the word; and have

principally expressed their hatred of Christianity on account of the vices of nominal

Christians.”35 Carey also tackles the implications of living abroad without the necessities of life.

His answer is to adapt to the context and work as a team.36 Finally, Carey speaks to the difficulty

of learning foreign languages. By this time, Carey himself could demonstrate proficiency in six

languages.37 He would suggest the use of translators in the early stages, but encouraged

missionaries to learn the language of the people as quickly as possible. Carey concludes this

section with the personal qualifications for missionary service.

The final section of the Enquiry is the practical implementation of his vision. He begins

with the paramount importance of prayer, however Carey is adamant that prayer alone was not

sufficient. Intercessory prayer for the heathen by this time had become a normative for his

audience. This is where Carey emphasizes the utmost importance of the “use of means,” or

preaching. Carey states; “We must not be contented however with praying, without exerting
33
Ibid. 69.

34
Ibid. 70.

35
Ibid.71.

36
Ibid. 71.
37
Webber, Carey, and Fuller, William Carey and the Missionary Vision. 27.
ourselves in the use of means for the obtaining of those things we pray for.”38 Additionally, in

this section Carey develops the plan for the development of a missionary society “that would

have the responsibility for planning and directing the work, collecting the funds, and sending

forth the missionaries.”39

MISSIOLOGICAL PARADIGM SHIFT

Shortly after the publication of Carey’s Enquiry, Carey was invited to preach at the

Baptist Minister’s Association in Nottingham. It was at this meeting that Carey first uttered his

most quoted words “Expect great things from God; Attempt great things for God.” The sermon

had such an impact on Andrew Fuller that when writing to a minister in Yorkshire over a year

after the event Fuller would write; “I feel the use of his sermon to this day. Let us pray much,

hope much, expect much, labor much; an eternal weight of glory awaits us!”40

The following day was set aside for handling the business of the Association, it was at

this time that Carey insisted that the brethren take immediate action. Most of the ministers were

living on such meager incomes that the possibility seemed unrealistic. However, before the final

benediction, Carey persuaded them to include in the minutes a resolution that would present a

definite plan for the formation of a missionary society.41

The meeting was held on October 2, 1792, when once again the ministers gathered to

discuss the matter of the missionary society and once again the brethren hesitated. Kane

describes this crucial moment in history; “…when all hope seemed gone, Carey took from his
38
Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens. 81.

39
Webber, Carey, and Fuller, William Carey and the Missionary Vision. 19.

40
George, Faithful Witness. 33.
41
Kane, A Concise History of the Christian World Mission.85.
pocket a booklet entitled Periodical Account of Moravian Missions. With tears in his eyes and

tremor in his voice he said; ‘If you had only read this and knew how these men overcame such

obstacles for Christ’s sake, you would go forward in faith.’”42

The formation of the Particular Baptist Society for Propagation of the gospel Among the

Heathen, would be among William Carey’s great achievements. With the formation of the

society, Carey was chosen, along with medical doctor John Thomas, as the first missionaries

appointed by the society.43 They sailed for India on June 13, 1793 and arrived in India five

months later. William Carey would give forty years to unbroken missionary service in that

distant land.44

CONCLUSION

William Carey’s influence would result in an unprecedented interest in foreign missions.

Largely because of the labors and letters written by Carey, countless missionary societies came

into existence both in Europe and in America.45 In addition, the call to preach the gospel began to

ignite in America as it had in Britain. In his epic seven volume History of the Expansion of

Christianity, Kenneth Scott Latourette devotes three volumes to what he has named “The Great

Century.” It seems appropriate to refer to the nineteenth century this way, given that “never

before in the history of the Christian church has such a concerted organized herculean effort been

made to take the gospel to the end of the earth.”46

42
Ibid. 85.

43
Ruth Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions, 2nd ed. (Grand
Rapids, Mich: Zondervan, 2004). 46.

44
Kane, A Concise History of the Christian World Mission. 86.
45
Ibid. 93.

46
Ibid. 93.
 Few will dispute the significance of the life of William Carey and his transformational

contribution to modern world missions. Though he was certainly not the first British missionary,

because of the impact of his work, Carey undoubtedly deserves the moniker “the father of

modern missions.” Just as the theology of the reformers seemed to impede the spread of the

gospel, the contributions of William Carey would cause important paradigm shifts for the

Protestant church of the time. Theologian Thomas Schirrmachher makes a key observation

concerning William Carey’s theology when he states; “Carey’s significance lies therefore in his

harmonization of the Calvinist doctrine of soteriology with Calvin and with the Reformed

Protestants of the first and second generations.”47 Beyond Carey’s many contributions, and this

paper does not begin to cover them in their entirety, possibly his theological impact has been

understated by history. Theology is often relegated to mere concepts and head knowledge, when

in fact; it is within the realm of a belief system that men are called to action. Such was the case

of the humble shoemaker, whose passionate beliefs about the preaching of the gospel obligated

him to respond in active obedience to the Great Commission.

47
Thomas Schirrmacher, Be Keen to Get Going: William Carey’s Theology, 2., corrected edition., RVB
international 6 (Hamburg: Reformatorischer Verlag Beese, 2008). 44-45.
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