ye | See ed Restorationism and the ‘house church’ er eRe Cee eg Rr Cet Scene eR ICn ee er ea eg ore RAC cee Pog erie eran Reunites) ore neu) ee eaeae) Den ee ee represent Arthur F. Glass Se On ry Tema rae) 15 uence? rod La CO aa) DS Book Reviews ated PORES a CPL’ institution; solid ground or base; — be Enpe Fuss Rolfing Memorial Library app 25. 1991theme\lios Vol. 16 No. 2 Contributor Subscription rates cluding postage) Back Numbers ‘An international joural for theological and religious tudes students, expounding and defending the historic Chistian Tah. Wis published three times a year by the Religious and Theological Studies Felowship, a consiiuent par of the Universes ang Colieges Chnisian Fellowenip, and the Intemabonal Fellowship of Evangelical Sludens. lt seeks fo address Ase to questions ‘being faced by theological and religious studies students in ther sucies and to help readers to thnk outa cer Biba! 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Servant-leadership is no joke. Butitwas fuel for many ajokeat the iological college in India where{ used to teach. That wasbecause we took it very seriously. And humour is asafety-valve from the Pressure of things we are most earnest about. The college in wiestion was in the throes of the kind of introspective self- flagellation that only a full curriculum review can produce. We were notin business, we told ourselves stoutly, to turn out theolo- ‘Beal adpoles — with heads stufed full of academic theology but £5 preparation for practical ministry, We were looked to by the Churches, we liked fo believe to tain fresh generations of leaders. But and this was our battle-cry, in the Bible true leadership was found in servanthood. Hence our goal and vision: design a curr- culum of theological raining which would motivateand equip our Students to be servant leaders. The idea saturated our time, our committees and our conversations until as{ said, humour relieved it without dimmishing the seriousness of the intention. Cross-cultural sensitivity is no joke either. But atthe college where currently teach, itis the theme of many a student skitand Imuch in-house’ humour. Again, this s because we take it very Seriously. Partly because we haveto. Asa cose-knitcommunity of Steen rom tome ty deren counties, te smth fone tioning of everyday fe hangs on sensitivity and repeat for diverse tultural backgrounds and viewpoints, But we take it seriously theologically also. The force of Galatians 3.28 or Ephesians and 3 must Ge fell not merely exegetically but exstentally. We can txpetience in microcosm some fraction ofthe global tuth about the Christian gospel and the world-wide natute of the Christian church, We are confronted withthe shock that some of what we nce considered to be dehntional of Christianity itself may owe frove fo our cultural history than to biblical revelation and so segin the painful process of constantly secking to disentangle the te, This phard i any culture, For white westemersitcan be quite revolutionary. Inthe wordsof Rev DrH.D. Beeby, reflecting on his Icsionary experience ouside Europe: "There mas. the slow fealization that God mas an Asian man who went to Africa but never Europe. that the Word of God was almost all Asian and that carly theology was mostly African, and that most of my" Europe thas the gift of people from lerusalem and Alexandria and Nicea dnd Carthage."Se the jokes and skits ar the froth onthe surface, the evidence of & powerful propeller beneath diving us on in commitment fo an understanding and a communication of the etre whch genuinely. nieacs with and challenge the ladoscope of human cultures What both these examples have in common (apart from your editor’ presence) fs an awareness that the study of theology ought fo be for something Ifthe word means the study of God then it tnust surely share something of the living heartbeat of God's ceaseless passion fo change people, to change history, to change the world (provided ofcourse that one believes in such a God and not a the man replied when asked if he believed in a God who acted in history, "No, just the ordinary one), Unfortunately the sword has often served as a caricature for pointless and irelevant Cerebral activity. [think it was former British Prime Minister, Harold Wilson, who once remarked, Forget the theology’ when presented with a lot of theory about something. on which he ‘ranted a more pragmaticancwer, The nord academic, ofcourse, has already suffered that fate So ‘academic theology’ isa double: barrelled furm-off for. any committed person with activist, tendencies, ut should itbe¥ What has produced this myth of the inory tower? ‘Mediaeval scholasticism was not renowned for its integration with practical realities, so one can hardly lay all the blame for the marginalization of theology on the acids of post-Enlightenment scepticism about all things metaphysical. Nevertheless it is certainly tr that once the western intellectual tradition removed God, religion and ethics from the realm of objectivity and what could really be known and relegated them to the subjective realm of values, opinions and beliefs, theology’s place as ‘Queen of the sciences’ was vulnerable to a palace coup. The danger has always been that theology would preserve its respectability by maintain. ing academic distance, as part of the liberal education ideal of learning for learning’s sake. The personal faith stance of the sgvdet a at best imelevant and at wort hindrance lo genuine theological enquiry. Aconcern with end product — 1. whatkind of person with what kind of knowledge skils and commitments ‘ould emerge at the end of the course — was somehow almost tmercenary The achievements of ths whole western theological tradition pene beemmers ecu andwonemhohur ben nara ‘fam not ighty belting that heritage Nevertheless itis ight to point out that it comes under hire from at least two directions Gntheone hand, and familar for several decades now, theres the trenchant entiquethatcomes from thosein other parts of the world whose’ theology is bom ‘out of costly engagement with the tulflsing and ijusies that afc the mony of humanity. For such theologians, the Wory tower is not even a luxury, but a lability: Theology (as one of our contributors in this sae points oul) comes to lie at the cutting edge of mission, and mission theans involvement not detachinent, praxis a» well as reflection This is the perspective of liberation theology. There are now so mnany varies Of this around the world thet itis impossible to the Gf sne common apt but wha comon i the methodological ents of an allegedly “detached, coo, academically objective, pursuit of theology which. in their view, actually captivates the very dynamic core of theology itself “Theology can be coat of mal which crushes us and in which we freeze to death ~ the words, not ofa Latin American liberation theologian, but the renowned German systematic theologian, Helmut Thiehecke” (On the other hand, theresa serious debate within the secular educational establishment itself between the claims of autono- snows nr education andthe vey that education sould be ‘Vocational training--ie a preparalion for some sil. profesion or Service. The tworare not mutually exclusive, of course, but a preference for ether will have marked effec on curriculum Aesign: This i as true of theological and religious studies courses as anyother. Ithas been a secular national acerediting agency that forced our college to define and Garify the educational objectives of fwo new courses we submitted for validation, What kind of sent wl you ad Wat Kd of dent wl emerge! Howe jo you propose to effect the change? Does your course have coherence af an educational experience? What sits motivation sre ranale? What are your larner-eacher contract objectives? inthe end it all comes back to the basic question ~ what is this course of theology fot ‘As we hammered out our curriculum, the goals we had in mind included these: to. produce students who not only have Biblical knoviedge butknow how tousethe Bible missiologically, ‘who have not just leamed other people's theology, but know how To think theologically; who have not merely learned some facts of the istory ofthe church buteandiscem the lessons fhistoryand their relevance in the presents who in their commitment fo the church can think globally and act locally (to coin a phrase); whose Sal for Christ i-deepened and not diminished by their shidy, ‘whose discipleship means that learning is not left behind at the Ibrary door but becomes a lifelong attitude and adventure Doubtless you could add others. anki uggs eno at lim nthe cause of ological or religious studies you are engaged in, But they can Shi be adopted as personal agenda, Ausefal exercise would beto Sit down and write cutyour personal objectives in relation to your Zourse = inas specific nd measurable terms as possible, Then you wullhavea more activeand self-directed engagement with t rather than simply allowing its curriculum to heck your citcal (or Spirtual faalties The benef of such an exercise ofcourse, isnot hnfined fo students! All of us engaged in the theological task st sry level can gain tauch by asking the disturbingly childlike Gestion: what al this for? 'D.H. Beeby, ‘On having been 2 missionary’, in The Gasel and our Culture, Newsletter no. 7, Autumn 1990 “In a booklet stil worth reading often, A Lite Exeise for Young ‘Theolegans (Eerdmans, 1962), p. 36 Chris Wright THEMELIOS 3Restorationism and the ‘house church’ movement Nigel G. Wright Reo. Nigel Wright lectures in Systematic and Historical Theology at Spurgeon’s College, London. His most recent book, Challenge to change: ‘An Agenda for Baptist Christians, is forthcoming im April 1991, Monarch ‘Anyone who sets ou to write on this subject encounters certain immediate technical difcutes. There isthe problem of sources When a movement i stil young, objective, witten sources aren short supply and. dependence’ upon oral talon, personal observation and acquaintance with short-term publications 30 snuck the greater. Then secondly there isthe problem of nomenclature. The tile ofthis article with ts reference fo the house church movernent i ute misleading despite the fact that it reflects the earer usage of Tremovement isl Some of the groups of churches we shall be describing are committed to not owning property bul maintaining instead a pilgrim existence, Others have eregted some ofthe most sophisticated church buildings that ‘can be found today. ‘To suggest that all are house’ churches is therefore far fom accurate, ‘Theterm new church has developed as an alternative and enjoys some favour teers fo the apparent mushrooming of ne, independent groupings of churches outside the histone denomi. natione over the last twenty years. New churches! would have Rowever to include the rapid growth of Afo-Carbbean con. regations inthe cities overthis same period most of which have Heit roots in older Pentecostalism and do not share the ethos of the movement under consideration, Further, not a few of the churches inal inthehous churn church ovement ate romore'new’ than they are without regular premises, Rather, they are long-established churches, often Baptist sharing in the vigour of new movement. Another possible candidate isthe adjecave ‘restorations or the noun testorationism’ which seek to identify themovementaccording toa cardinal theological concept, namely ‘retoraion Even this term ts inadequate, since not all he churches which wil be identfed necesarly see this concept as their dominant theological characteristic. Despite thi, it wal emerge asthe prefered description inthis article inc it identifies most clearly the specie movement with which we are concerned. Alas however we avebeen ponte oa thd prem n writing this article, the danger of generalization. Asa movement, Restorttonism is'a coalition of verse networks of churches rather than one cohesiveyihole. As time has pased the differences between the nebworke of churches of which itis comprised have Become more evident and offen quite stark They are both theo logieal and attitudinal in nature, deriving from the stance or the personality of the dominant leaders Therefore any one statement Ebout Restorationism is unlikely to be true of all its segments, ‘A fourth difficulty concems the state of ux in which the movement finds itself, such that anything written in this article may silly be out of date Indeed, setling down to wtte has been oetponed pecly beaut new developments were mae in and’ Ifthe true nature of present phenomena only emerges in thelr future development. we areto certain extent tll guessing, inthis ares more than in most Having outlined the difficulties of writing anything, what actually should be written? What follows comprises a summary of the historial origins of the movement, an examination of ite current {onm, an exposition ofits dominant theological otivand {reflection upon is future development Historical origins Restorationism is a later development of the charismatic renewal movement which took root in Britain from the early 1960s. Its 4 THEMELIOS fundamental insight was that the new wine of charismatic experience required new wineskins ifit were not to be dissipated, ese new wineskins amounted to new church structures replacing the stifling and obdurate practices of traditional, denominational Christianity. Although the origin of the move. ment as such must be located within the period 1970-74. the ‘ound out of which grew was already being prepared under the lominant influence of Arthur Wallis (1923-88) in the 1950s, Wallis, together with David Lilli, served as a convenor of three Devon conferences in 1958, 1961 and 1962 concerned with vision for the restoration of the NT church. These conferences were attended by a number of independent, itinerant and increasingly charismatic teachers who were later to be leading figures in ot around Restorationism, The decade of charismatic renewal, the 1960s, saw the emergence in various places of house churches delighting in a new freedom from traditional practices, and the simultaneous movement of established churches in more charis- matic directions. From the flowing together of these streams the movement we are calling Restorationism was to emerge. In the 1970-74 period leaders in the house churches began te seme together in wort gutherigs in London. They indaded John Noble, Gerald Coates Terry Virgo, George Tarleton, David Mansel and Maurice Smith At he same time and independent, a Welsh evangelist and former missionary. Bryn Jones, was establishing in Bradford a community church destined to be Fighly in fltental in that region. In these ways Restorationisen bagan todevelopas.aconscious movement. lsupward march may then be traced via a series of Bible Weeks initaly at Cape, then from 1976 atthe Great Yorkshire Showground in Harrogate and on the Downs near Brighton, which acted as the shop window and magnet of the movernent. By means of these events considerable ‘ibility and influence wasto come to Restorations, Many fom 2 guite diferent church background would attend these events ‘uthout a full grasp of the growing restorationist philosophy ‘hich lay behind them ot, when they did grasp I complete agreement with it. Yet behind the public events were setious atfempts to establish two. fundamental realities ~ covenant felatonshipe and apostolic ministries The emerging Restorationist movement was seen in eschato- logical terms as the emergence of | a spotless bride fitto welcome the * return of the King. Taking the initiative once more, Arthur Wallis called together in3971 aconferenceto discuss eschatology. In the event this tooka different turn, Wallis Fundamental conviction that the coming of Christ was tobe greeted, not with the pessimistic decline of church life expected in-pre-millenislism but by a gloriously restored church, gave rise to an attempt to hammer out the principles ofthe restored Kingdom which was to be expected as prelude to the second coming, The conviction grew that of those who gathered, seven leaders were to be set aside for prophetic or apostolic ‘ministry in the end-time church. They were Arthur Wallis, Peter Lyne, Bryn Jones, David Mansell, Graham Pertins, Hugh Thompson and John Noble. Later this group was increased to fourteen with the inclusion of George Tarleton, Gerald Coates, Bamey Coombes, Maurice Smith, lan MeCullough, John ‘MacLaughlan and Campbell McAlpine.list these names i itself to trace the subsequent develop- enti movement Inelfet this group was to bes charismatic se for tne burgeoning Restorationist movement, which leaderin eschatological ers as the emergence of a spotless [35 cfitto welcome the retum of the King. The leaders were to be pride together in covenant relationships and in this way were to pone catalysts ofa coming together ofthe body of Christ joined be knit together in a way which would supersede the broken and andtpromised state of the denominational churches, The key SREEAt in this restoration was to be the influence of ‘apostles SRtematically gifted and proven men who would give leadershi oatirection to the movement, This is the philosophy whic zn to find expression in Bible Weeks, celebrations and pablications The rhetoric masked the fact however that covenant relation- ships were mote difficult to forge and sustain than was at fist shies Ted Accordingly the wider group of leaders was o divdein wore as deeper temperamental difficulties came to the surface. ‘ieee then the development of Restorationism has taken place in Eagmentation and sometimes in competition. Some of the above- listed names fell by the wayside, others never truly integrated in ees place others have Been tnarginalized, and in 1988 Arthur Wallis, whose vision was at the heart of the snterprise died suddenly, adding to the sense that instead of being the decisive and final episode in the church’s history, Restorationism was ‘imply another episode in the long story. The demise of the Bible ‘Weeks and the emergence of other figures in the tradition of Uharamatieeneveal with aifeent and more catholic values, most hnotably John Wimber, has added to the relativizing of the ovementin importancesothatitmay now more eailye seen as WMine but by no means decsive and final manifestation for the church. The search for a new way of being the church which escapes from the perceived traditionalism and compromise of denominational religion and which is a recovery of NT patterns of church life. The movements present form ‘At the beginning of the 1990s Restoraionism may be seen to be tmore vared than ever In 1985 a sociological typography ofthe movement wasattempted by Andrew Walker which divided tinto Ri and R2. In Rt was tobe located the axis of churches which lay behind the Dales- Downs Bible Weeks, associated in particular ‘th the ministries of Bryn Jones in the north and Terry Virgo in the south, These were characterized by greater ideological pre- Cision and tighter relational structures than the churches in a Eroader category containing the more loosely federated churches ina varity of networks ‘The difficulties of typography have increased immeasurably since this early attempt. to the point that each Restorationist network ought now more accurately to be seen as a distinct entity with a particular ethos. My own attempt assumes a sectarian scale, tha eto Saya spectrum drawn a5 it were from right fo left according to the degree of sectarian otherness which the groups of churches fel about themselves ove: agane! the wider chureh and without political connotations. (1) At the far right of the spectrum are two older clusters of house churches associated with the names of G.W. North and South Chard. Both of these groups predate the more modern ‘movements, the former distinguished by the somewhat esoteric teachings of Pastor North and thelatter by the practice of baptizing, only in the name of Jesus. Both groups are regarded as in some sense forerunners by the Restorationist movement and have provided personnel for the newer churches. (2) A full description of Restorationism ought to include a reference to the Bugbrooke Community in Northamptonshire. In the 1970s an ordinary village Baptist Church passed, under the leadership of its lay pastor, Noel Stanton, into charismaticrenewal and then into practising the community of goods in the style ofthe Anabaptist Huttertes. With large numbers ofits members sharing fovgtodsinasimple Mesh aved on community propery hasbeen able to initiate and develop several success businesses, includinga major supplie: of wholefoods. More recently the com: munitys evangeliste wing, the Jesus Army, has engaged. in aggressiveand fective street evangelism among the marginalized Seine of socely. The community is conscious of the istorial antecedents fo ite own positions and has a well thought out theclogy forils prachces Nevertheless, perocived sectarianism hat led tot expulsion successively from the Evangelical Alliance and the Baptist Union In recent years Nod Stanton has been working hard to re-establish fraternal relationships wherever possible, but the style and aggressiveness of the community clearly poses problems for some (3) The churches associated with Brynfones, formerly based at Bradford, have moved rom portion of dominance ine tmovementto an increasingly marginal postion. Thsisin part due tothe closure ofthe Dales Bible Week in favour of more in-house events, but more soto thehighly independent and individual ine pred by Jones, which mes hn iil person wl whom Ee sustain an equal partnership, Ifthe early typology of Andrew Walker is maintained, the only network of churches sil in Rl is that associated with Jones, formery called Harvestime and more recently Known as Covenant Ministries, The past fe years have Seen artumber oi signiffeant defections from this group atthe same time as it has aspired fo an American sje upgrading of Ts fevourees, including the building ofa new headquarters and the Sssociated Covenant College in the Midlands. The separation of ihe Virgo and Jones churches took place amicably but decisively in the migioba, actual what had been percrivd fr some ime ase difference in ethos. Ofall the Restoration groups tis isthe one which appears mostindependent most negative about denomina- tional churches and most aloof even from other like-minded Churches. lones has responsibility for some churches in North ‘America and has not surprisingly been influenced by the ‘American scene and notably by prosperity doctrine, fact which s feflected not least in his ambitious and expensive plans for the movement of which he is atthe head (4) The Basingstoke group of churches emerged from the former Basingstoke Baptist Church under the leadership of fs pastor Barney Coombes To a greater degree than other Restor. Ernst the group has taken on board the discipleship teaching which emerged fom a cosition of American leaders called The Far Cauderdsle Five inthe 1970s. This group. comprised of Ern Baxter Bob Mumford, Derek Prince, Dem Basham and Charles Simon, fnconels the Aercan connetn for Resor trons nearly days, parcuary providing platform ministry for the Bible Weeks before home-grown leaders had grown in Confidence sufficiently to provide ter own. The movement stands within an historically continuous stream of church life reaching back at least as far as Anabaptism. It is not something unheard of and totally new in the church’s history. The shepherding movement’ as it came to be called, stressed the need for every believer to bein relationship of submission on ‘a one-to-one basis. The resultant church resembled a patriarchal Pyramid in vhich all the male members were to be covered’ by an Euthority within the church. Wives and children were of course covered’ by husbands and parents. It is around this particular feaching that much of the early unease about Restorationism developed, but it was never wholeheartedly embraced in this county as oigialytught bu usually in an ameliorated form, It is the Basingstoke circle that have developed it most consistenily and therefore, despite the overtly outward-looking attitude of these churches, they have been particularly prone to legalism, a sectarian ethos and an in-house group mentality. More recently Bamey Coombes’ extensive North American connections have drawn hia interest to developing Reconstructonism, a right-wing social and political philosophy developed by R. J. Rushdoony ‘which purports to apply biblical law to social affairs. The conse- {quences of uch philosophy andits espousal in the British context THEMELIOS 5are as yet far from clear but would be worth careful examina- tion. deo lana fete i recent Restoration levelopments has been the emergence of Tery Virgo and his Brighton based New Frontiers network 5 the "not nignicat figirein the movement in succession to Bryn Jones. Whereas ones is'an erstwhile Pentecostal and owe rome that movements dggrestive drive Vigo's own background was amongst the Baptists and reflects the more cautioustand measured approach of that tradition, Without being an outstanding personality, his combination ofpastoral concer, teaching ability and wise counsel plus he ably fo guher and maintain tong tam of ener round himself has led to the formation of a well organized network of churches relatively free from authoritarianism and fearianiem. This now includes omesigacant Baptist churches ‘which havein addition been ableto mainfain ther denominational membership. In recent yeare Virgo has developed cose links wath John Wimber and the Vineyard churches, and these have added significantly tothe style of church ife found in New Frontiers and hive contributed towards a more open and expansive atttude towards non-Restorationst churches. (6) A small and sometimes overlooked group of churches has its focal point in the King’s Church, Aldershot, and is associated with the names of Dereck Brown and Mike Pusey. Most of these churches have developed from a Baptist base embracing charismatic renewal and have sought to discover more authorita: tive forms of church leadership. (7) Gerald Coates and John Noble are amongst the early figures ofRestorationism who have gone on to become leaders ofa sizeable group of churches associated with Cobham and Romford. While Noble has mellowed into a trusted elder statesman, Coates has acquired a reputation ssa colourful and controversial extrovert, and entrepeneur Thisaxs of churches wasthe coreof what Walker described a5 R2, a more iberaly minded and anarchie steam which has wanted to avoid the tendency towards institutions. Tzation found in other places, Although Coates has remained critical of denominations, theres been a willingness to cooperate ‘vith others which has also sought tobe affirmative and hes found particular expression in the Marches for Jesus (8) The Ichthus Fellowship in South London must be con- sidered a5 a Restorationist, group, although one which has developed quite independently under the remarkable leadership of Roger Forster and has consistently sought, unlike some of the thers, to achieve growth through evangelism rather than transfer. This group is distinctive by vitu of theology, which i sell consciously Arminian and Anabaptist; its model of church which i stronggon church planting while seeking to main- fain its’ congregations as part of one large church; its ethos of ‘emancipation ~ this is the only group so far considered which actively propagates the ministry of women on equal terms with men and appoints women as congregational leaders, and in its ‘ecumenical concern — Roger and Faith Forster have played signifi- cant roles within the Evangelical Alliance and Spring Harvest. While the instinct of other groupings has been to establish their own platform and to guard if jealously, Ichthus has involved itself in Spring Harvest an interdenomigational and evangecally pluralist event which, while others have run out of steam ot Tationale, has gone from strength to strength Of primary importance is the recovery of apostolic ministries understood as the concomitant of Spiritual gifts. (9) To the left of the spectrum I have chosen to place the churches which associate with David Tomlinson, based in Brixton ‘Tomlinson’s career has been a weathervane for tendencies in the movement as a whole, Himself a product of the W.R. North related churches, Tomlinson became closely linked with Br Jones and was clearly recognized as an apostle. By the mid-80s] had_disentangled himself fom this connection and moved steadily away from the kind of authoritarianism instinctive to Jones. At the same time his ministry began to fake account of considerations largely neglected in the movement as a whole, namely concer for issues of peace justice, creation and culture. As part f this shift Tomlinson moved witha group of fellow-workers 6 THEMELIOS from his base in the North-East to livein Brixton and in die course to plant a church there. While maintaining 2 Restoration perspective Tomlinson has come to understand thisin away which {s socially radical and liberationist by contrast with the morn Sonservatveimpliations of one's authoritarianism Tt ‘omlinson’s network of churches that the prophetic word come claiming tha the house church moverhent Is over a a} faken to mean not that thenew churches should go out of business but that as a movement which distinguishes itself critically from the mainline churchesithas no future. God's concern witha te (10) A tenth grouping is dificult to characterize at all A suumber of community churches remain unaffiliated to any uping and ae ll 3 well integrated with mainstream cRurches that were'tnot forthe fact of Restorationism they would simpiyte arded as healthy and independently minded congrewiore Chick among these the Sheffild House Church and i deaghiey congregations under Pter Fenwick, who is widely regarded vate nd beyond Restoratonism avan astute and sane councellor anda wise father in God. “The diversity of Restoraionism should now be plain. Given that in embryo it has been there from the beginning, its ho Surprise that the history of the movement gives evidence ofthe ability ofits leaders to. agree strongly: Tecate expectations ofan unbreakable covenant relationship bindingall together have roven unsustainable. Yet in the last vo years gatherings have Been held which indicate that a new Kind of unity based mutual respectand the ability to disagree may well bein the offing. IF this to be achieved it will be more modest than the origin hopesishileat the same time more closely akinio thekind ofuity- ircaliton being sought among evangeial Beever acs istorie denominations. Dominant theological motits ‘An attempt must be made to analyse the doctrinal rationale of ‘arly Restoraionism before indicating how ths has been modified ‘stk the pasting of tne’ Restorationst theology arises out of the Charismatic movement but reaches ack tp olde traditions which it represents ina modern form. It has been indicated that an immediate impetus for the movement is the search for new wwineskins in which fo conserve the new wine of chansmate renewal. Otherwise expressed, this meansthe search for anew of being the church which escapes from the perceived traditional ism and compromise of denominational religion and which s a recovery of NT patterns of church life. In the belief thatthe status {quo is incapable of extensive reform, Restorationism rejects the Uiseral option of patient reform from within in favour ofa radical restoration ofthe NT church from the bottom up. Seen in this light, the movement can be understood to be within an historically continuous stream of church life, reaching back at least as far a5 Anabaptism, in which the same vision has been kept alive, although variously expressed. The influence of Arthur Wallis in this regard cannot be underestimated, rooted 28 hhewas, along with other early leaders, in the Brethren tradition and imbued with an enduring passion for the recovery of NT realities. Such an interpretation of the movement is at once a relativizing statement, Restorationism is another example of a persistent phenomenon of church life which is well documented in po: Reformation history and has its counterparts in pre-Reformation movernents against the insitutionalizing of primitive Christianit Butitisnot something unheard of and totally new in he chureWs story. The theology of Restoration assumes that there is a point of origin against which the current sate ofthe church may be tested {and judged. That point of origin isthe NT church, which iso be imitated not only in matters pertaining fo faith and justification but also in its pattern and form, Post Reformation church history it thus understood as a succession of recoveries of lst or neglected truth. Luther recovered the doctrine of justification by faith, Baptists believers’ baptism, Wesley assurance of salvation, Brethren NT forms of worship and participation, Pentecostal the baptism and gifs ofthe Spin, charlsmatis the sense of being the body of Christ, and so on. The present-day Restoraioniat move: ment was perceived in the earliest days ofits existence as being the extension and possibly the climax of this process Of primary importance is the recovery of apostolic ministries understood asthe concomitant of spiritual gifts. After the recovery ‘of NT gifts comes the recovery of NT ministries. Clearly, apostle-ip isnot understood as the reconstituting ofthe original twelve. Bie eet marked. out as bei stray nae by the enim the church nine with he ve fol iy refered on Pep atans 4:11. The ministry s understood to be both enduring hl oundatonal sich tha churches which lack the Bend an alc input are not only missing out but are seriously defec- {2o When joined to a moderated shepherding doctrine ich ap perch ef anundeaning of huh o ene ih vansteanty and ugmission Thisin tury ceed asetarig elo Semoverent as other churches, even charismatic churches, were ‘Rgarded os deficient where such hierarchies were lacking or where BG were staffed by people who would not be regarded in Reclorsionism as tly apostolic Precisely here were found the oeds of tension between the majority ofealy Restoraionsts and ihe historic churches, Adecisive rejection of pessimistic pre-millennialism in favour of a form of post-millennialism which expects the restoring of the church to its NT pattern to be accompanied by a massive and final revival as the immediate prelude to the coming of Christ. “The concept that restoration may be coming toa climax gave rise to heightened eschatological awareness which saw Restor fionism as potentially writing the last chapter of history. This was accompanied by a decisive rejection of the pessimistic, pre- millennilism in which the majority ofthe early leaders had Been reared in favour ofa form of postmillennaliam which expected therestoring ofthe church 0 6 NT pattern tobe accompanted by amastive and final revivals the immediate prelude to the comi of Christ As the NT spoke ofthe coming of Chrst to a chur ‘prepared asa bride adomed for her husband’ (Rey 21-2), twas ediced that if the church ofthe Restoration were to put itself in order along the lines of establishing the hierarchy and entering, into submited relationships, this could iself be the impetus to “bring back the King’ to caim his bride. Restoraioniom was therfore sen in ertaclogical and most spocypt tems Creating a sense of urgency which sometimes found expression ina tues condermation ol he histone shure ae abandoned by tnd in proselytizing fom them. Characteristic tras of post. milennialis’ optimism sre aloo mersest in the broad range of tongs and hymns that have emerged within the movement Many critics of the movement would engage in detailed argument over disputed questions of millennial interpretation Buta more trenchant way of enticing this theology would be to agree with it broadly in principle and find it inconsistent in Practice, The notion that te NT provides the final and infallible Tulefor the manner ofthe churchsifecan be argued asa respected tradition of essential Protestantism, particulatly its radical wing. ‘Thequestion remains whether in findingits ground of erica reap- praal in Scrptureit has actualy drawn the ight conlsions fn fi, Restorationism has tended tofind its primary references either in the notion of the restoring of a Davidic Kingdom or in the Pauline eaching on submission, On the bass that nether ofthese points of reference can themselves be understood in Cristian fermsuntlseen through thelensoffesus Christ, tes the contention of this article that Restorationism has been. misleading, The teaching of Jesus stands sharply against some ofthe teachings and emphases which we have outlined snd replaces them mths form of ehurch life which isnot hierarchical, which look fo God rather than to his servants, and which sees authority displayed and practised in servanthood rather than domination. At these poin’s the movements to be regarded asa wrong turn, but the Rectora- Hionist impulse which goes back to the sources ofthe faith in Jeous istelfwhatleads to these criticisms. Retorationism isthereforein Principle right in what it attempls to do, but in practice, at these Points wrong in the conclusions it draws. Here a significant qualification needs tobe entered in the light ofthe previous section, Whathas been described isthe theologieal ‘atonal ofr Reoraioniam, To undetand the preset iene itis necesary to grasp thatthe variety ofthe moverent we have described meane that not all have accepted or propagated the teaching as expressed and tha, more interestingly, some have moved decisively away from itwhile still being shaped in thought tnd pracice by the tradition from vshich they have moved. the report mey fe oat im ut sean a he tatly high hopes and aspirations ot being fulfilled, incipient differences rising to the surface, or further reflection on what cally was being claimed in theft place. Outside influences also caused a shift, such as John Wimber, in whom a spiritual vitality that Restorationsts would respec s combined wrth a far more open and catholic eclsiology Most significant, however, must Berated the way in which the NT isel arin particulars witness to Jesus, has Brought about a questioning and modification of carly teaching. This is most cleanly perceived in the pilgrimage of David Tomlinson and isat the root of the break wath Bryn Jones. Whereas Jones" instinct would be to understand apostleship in an authoritarian, patriarchal manner and. interpret. Scripture 2ccordinghy Tomlinson’ apa Yor seer has fe fo 3 ‘eappratal of such asfyleinthe ight of esus and his teaching and &coneeuen hit "Tis doe pot mean reton of previous Categories such as apostleshp, for instance, but thei reinterpret tion ina non-autheritarian, servanthood direction. The result is not very different from what many other Christians would be happy fo affirm and contnbutes toa sense of rapprochement with the mainstream. A similar shift may be traced in other strands of Restoratonism, although it must abo be understood that the theological journey travelled by their leaders is not always imitated immediatly by the followers The most crucial decision to be made will concern whether or not to merge with the evangelical mainstream as it becomes pro- gressively more charismatic and informal. We are thus led to conclude that Restorationist theology isin transition. Much ofthe early extravagance which tended towards seclarianism has faded away and a variety of theological stances is left, the majority of which sit quite happily within the mainstream evangelical coalition of theologies, but some of which, not yet purged from idiosyncracies, are on its margins. Future development Many Restorationist leaders have been trenchant critics of the denominations while being blind to the fact that they themselves crhibit many of the charicterisics of denominatipnaism. Of Course, while « denomination is defined as legal federation of churches in some form, Restoration churches can imagine them. Selves fo be outside this particular bap. If on the other hand denominations are defined as groups or networks of churches ‘which distinguish themselves self-consciously from other church Bodies and display ‘common qualities, practices and sense of identity, then Resforahon churches are a3, and posubly more, denominational than the rest. This produces several tensions The stronger the sense of identity and common purpose to be found smonga group of churches, tre more Ikly they aro be effective in corporate mission while a the same time becoming a definite sect or denomination. Thisis the road taken by the B Jones group. As an altemative, being a denomination can avoided by loosening formal ies and maximizing the freedom of tach local church. This is David Tomlinson’s road but it leads to the danger of loss of identity and thus of the sense of common endeavour. The Virgo route seems to be to maintain strong rela- tional links between churches but s0 to straddle denominational structures that they act as a bulwark against the new nebwork itself being seen as a denomination. The other groupings are sufficiently small as yet not to face the issue so acutely. Future moves are likely to mean that the trend towards diversification continues while a new sense of new-church ‘THEMELIOS 7coalition develops simultaneously despite it, The diversification will be manifest atthe evel of theology and styleand willbe largely ‘dependent on the new movements with which each grouping chooses to identify itself. The connections with Wimber (Virgo, Coates), prosperity doctrine Jones), Reconstructionism (Coombe) or issues of peace, justice and the integrity of creation (Tomlinson) lead in very different directions. The most crucial decision to be made will concern whether or not to merge with the To acknowledge that the move- ment may be a prophetic sign against the excessive institu- tionalization and inflexibility ofthe churches commits no-one to un- critical acceptance of all that they offer. anSend noma henluence of Reser ons mast beeen notonly in those bodies which are directly allied to it butalso in the ways in which numerous Baptist and Anglican churches in particu- lar have accommodated themselves consciously or unconsciously to the trends it represents. Between many churches of whatever background theres now very litle to choose in practical terms. All ofthis points to a merging of Restorationists into the mainstream while maintaining a sense oftheir own distinctives. Thooe ‘which resist this tendency will inevitably distinguish therecegs nore and more surely as denominations in thelr wn tight witha ihe paraphernalia which belongs to tis state What has God been doing through Restorationism? To acknowledge that the movement may bea prophetic sign commite ‘no-one to uncritical acceptance ofall that t offers. Asa sign against the excessive institutionalizaion of the churches, their formality and inflexibility, the movement speaks loudly. As a witness to the ‘dea thatthe NT speaks ofthe form ofthe church and not just about personal justification, and that this witness is to be received and ‘obeyed because the church as a covenant community is the focal point of God's saving activity in the world, it speaks louder stil, “The phenomenon of the’Kansas City Prophets’ has emerged into the limelight after the writing ofthis article. Too late for inclusion in this survey, it will be examined in a future article “The origins of he movement are mos fully documented by Andrew Walker in Restoring the Kingdoms The Radial Chistiniy of the House Char Movemest (Hodder fe Stoughton, 1985; rev-edn. 1988; reviewed in Then 121), and Peter Hocken, Streams o Renewal: The Origins ani Early Deodepment 4f the Charismatic Mozement i Great Britain (Paternoster, 1986; reviewed by the author in Thendus 132). See also Stanley M. Burgess and Gary B. McGee, Dictionary of Penteastl and Charismatic Movements (Zondervan, 1988; reviewed in this issue). "For fuller appraisal se my The Radic! Kingdom (Kingsway, 1966); Max ‘Tamer, ‘Eclesiology in the Major “Apostolic” Restoratonist Churches in the United Kingdom, Vex Eearscica Vol. XIX, 1989, pp. 83-108; Andrew Walker, "The Theology of the “Restoration” Housechurches' in Sienge Gifs: A Guide to Charismatic Renewal, eds. David Martin and Peter Mullen Blackwel, 1988), pp. 208-216. RTSF Staff Worker 8 THEMELIOS RTSF requires a second staff worker to carry for- ward its ministry to theology and religious studies students This is an exciting opportunity with a wide range of responsibilities. ‘Are you aware of the issues faced in the theological and religious studies world? Would you like to be part of a staff team aiming to help students tackle these? If so, this job might be for you. If you want to find out more about this strategic ministry send for further details to: Miss V. Tattersall Personnel Secretary UCCF 38 De Montfort Street Leicester LE1 7GPLT Conference theology: Four personal views Christopher Sugden, Tormod Engelsviken, Erhard Berneburg, Arthur Glasser The author of Eclesiastes would probably ay the seme thing abou! conferences as he did abou ook: there i ro end to the making of them and they ca be such weariness othe flesh! Howewer, coer since the ears counale ofthe Guuch, beginning with Acs 15, Christians around the world have engaged in Concord, unc, congresses, consulaions and conferences henever important issues hace ben a sake. Our historic ceeds arose ot of such coent. Some of ws elong fo denominations whose conesioal stances go back {othe eonfernces of pst centri. The hoentth entry has seen a steady Stream of these eens and te may be tempted to wonder if they ahice fngthing for he adoancement of fifa theo 1989 was vintage year, with the major ecumenical conference in Sart “Antonio and then the eoangelical Lausanne II congress in Manila ~ both ‘oncerned oth mission. Both events, hoxseer, were pat of broader processes sohich need to be understood. We asked four participants in these events 10 reflect on different aspects of their significance for the task of theolony, to highlight the trends ab work, and fo comment on areas of convergence and remaining disagreement. We are grateful for their response, and would tnderline that, since they were asked fo express thir personal opinion, their feflecions do not necessarily represent any offical editorial stance Christopher Sugden is Registrar of the Osford Centre for Mission Shai Erland a f Formod Engelsviken is senior leturer at the Church Theological Faculty (ME), Oslo, Noroay. * Exhard Berneburgis «pastor in the Eoangelcal Lutheran Church, in Sulingen, Germiany “Arthur Glasser teaches at the Fuller School of World Mission, Pasadena, USA. Conferences and the theological process Christopher Sugden In thelightof the expense involved in international conferences, is there sufficient justfeaton for them inthe theological endeavour? Wry gather people from all over the world? Whi not simply circu late papers? The chureh We must begin with the nature ofthe Christian church. Its meant to bea community that crosses the ariers that dsfigure human seit barr of ace cit and gender asl in fees ma car hatin the developing theological understanding of the early church, Jewish ChrisHans and Gentile Christians had much learn fom one another Jewish Christians could learn from Gentile Christe what really meant fo be saved by faith, as thei father ‘Abraharn was, and Gentile Christians could lean from Jewish Christians what obedience to God meant. No part ofthe Christan church is meant fo grow in theological isolation. I is important that we hear and listen to people from other contexts and setting. Theology i essentially a team game Mission the midwife of theology Secondly, the true midwife of theology is mission. The important theological question ofthe last twenty years for evangelicals have ‘been prompted by the experience of mission, What isthe relation- ship between evangelism and social responsibility? What is the pst of the poo i the work of God What i the relationship etween the uniqueness of Christ and the religious experience of those of other faiths? What understanding should we have of the experience of the Holy Spirit? How should homosexual relation- ships be handled pastorally and biblically? What isthe role of women in leadership in the church? These questions require theological reflection ~ but they are inially posed from the txperence of mission in a world hat is inceaningly aware of sled over the ng of women, ofthe emergece aco Rronites of tRose of offer faith nthe European heartiands of Chnstanty The true midwife of theology is mission. ‘An important process inthis theological reflection has been the sharing of stones of han mii in the vara conte in which the people of God find themselves. This process gives dignity and value to the Christan experience of people in those contes. One difficulty with the dominance of the dialogue of Biblical Christanity. with. the raionalst culture is that the ‘ationlistculture assumes that itis the universal culture; therefore the formulation of Christianity within that culture also tends to make unveil ans, Ones hove unvealitns ae made he Experience of people in other cultures appears to be irelevant Ailes it contributes tothe raionaist projet. Given this domi- hance, theologians from the two-thirds world in particular have Been regarded as interesting only in the realm of missions, notin the realm of theology. Therefore conferences with them have appeared rather irrelevant fo some Western observers, as far a contributing to the rationalist theological projects concerned Sources of theology There are two sources of theology. One is the Bible and the Christian tradition that has developed fom it The econd isthe experience of Christian people. Theological study for many involves the study of the wo sources as written in The experience of the church inthe two-thirds world exists mainly in oral tradition. One of thefew places where there is access Iohisenpernce ntrough iological snfrencen These donot oruce theology. Bu they do act as places where the experience Ef the church in he two-thirds world fs shared, and often reduced to writing through papers presented or tape-recorded. Lausanne 1974 The importance of people's experience in ther contexts and the cffect of that experience on the way that people hear the Christian Sospel explained and on the way in which people explain it fo Ethers was brought to the atenton ofthe evangelical word atthe tausanne Congress on World Evangelisation in 1974, The result vias the Lausanne Covenant which particularly endorsed the work of socal responsibility as part of Christian mision. This un- leashed a torrent of evangelical socal concer around the world, as itlegitinized such involvement as an expression of rather than a betrayal of the gospel Farther questions arose: Wha isthe relation ofthe gospel to the culture in which itis shared? What isthe precise ration of evangelism and social responsibility? What is the theology that ‘should underlie evangelical Involvement in relief and develop- ment? These questions could notbe solved in academicsettings by Scholars writing books about books and articles about articles {They were questions of mission, they were questions which arose THEMELIOS 9cout ofthe experience of peopl in diferent contexts. In many of the contexts in hich peoptc engaged in mison, exchanging panied feces of paper ws net the primary method of comenunicaion Fhetr primary process was face to face discussion. To. insist on exchange of weten materials would beto load the proces apainat them The process of theological discovery that took place throu these medinge canbe cape in hee volumes of Eg Ta on Sodal Elfes, edited by René Padilla and Chris. Sugden ‘Nottingham, Grove Books on Ethics Nos. 58 59,62, 1987-0) The theological themes that emerged in these conferences have been charted’ by this author in "Theological developments, since Lausanne! in Transformation Vol.7 No.1 Ganuary 1990) and also in Proaining Chrat Chris's Way, Vinay Samuel and Albrecht Hauser (eds) (Regnum, 1989) Lambeth 1988 ‘A second major conference where the experience of the bvo-thirds ‘world church in mission proved of major significance was the Lambeth Conference of Bishops in 1988. Thiswasinitally planned oa lines of ‘classical theology” that exposition of classic theological themes and then ther application tovthe issues of the day. The co-ordinator of studies for the conference, an. evangelical from the two-thids world, Bishop ‘Michael Nazir Al proposed instead thatthe experience ofmission of the churches in obedience to the gospel in those pats of the World vere the churches were gronang apace ~ Atica Latin ‘America and Asia~ should be pat of the process of theological feflection. Thus he bishops wereasked toring thar diocese uth them’ ~'not their star theologians to do battle withthe Bishop of Dutham but their mission teoogians At Lambeth the African bishops Shared their experience in evan- gelism and challenged the rest of the Anglican church to engage in evangelism with similar com- mitment. The result was the Decade of Evangelism. One such was Bishop David Gitar, former chairman of the World Evangelical Fellowship Theological Commission, and former travelling secretary ofthe Pan-AlrcanFellowahip of Bvan- gelical Students He fold the story of evangelism and church. Planting among nomadie groups in Northern Kenya. Inthe press Eonference afer the. presentations, the Bishop. of Durham Commented that he ad something fo lear from Bishop Gitar ‘Another result of the Lambeth Conference was that the ‘Arian bishops shared their experience in evangelism and chal lenge the rei ofthe Angican church to engage In evan with similar commitment The result was the Decade of Evangel- ism whichis providing stimulus to churches around the world and beyond the Anglican Communion! Beyond mono-cultural theology ‘An important value of these conferences is to help the global church discover where itis. It helps churches in particular cultural contexts to break out oftheir cultural isolation. As Samuel Escobar says, biblical interpretation is a global task. One leading British ‘evangelical theologian attended a conference of two-thirds world theologians afew years ago, and shared with the conference at the end that it had changed her life. And it has, permanently It helps the evangelical constituency come to a common mind. In 1974 it ‘was over the validity of social responsibility; in 1988 at Lambeth the Anglican Communion came to a common mind over theneed to evangelize. That does not mean that the outcome must always be agreement. A conference sometimes calls a hat to a process which appears to be getting out of control. In 1980 the Lausanne Congress on World Evangelisation at Pattaya appeared to be putting all its egas into the church growth basket. A determined ‘group of two-thirds world evangelicals found other methods and approaches more effective in their own contexts and initiated a 10 THEMELIOS process so that at the Lausanne Congress in Manila in 1989 a wide Fange of approaches was considered, In 1989 the WCC spor a conference on Justice, Peace and the Integrity of Creation. This dearly took a one-sided view of God's involvement in the sufferings of the poor and excluded the contributions of those business and industry. The reactions indicate that Christiane and theologians must take the issues of capital, income generation and employment creation more seriously in their consideration of = theology of creation and stewardship. Theological studonts and research So theological students would do well to keep up withthe newscf these vious conference, They provide acces to an important source of theology, tne experenceot the people of God in dcp ship and mission, The conferences also provide acess tothe themes for reflection and work that are concerning the leaders of the churches today. A leading British miostologig commented fo me over bwenty years ago what ashame it was that evangelical Tesearh studenfs nststed on doing esearch on oes tet ores ‘ery litle moment for the mission of te church and that croc issues of Christan mission today were neglected. That promplel me epee my eco we, eee ed iberation theology inthe ery seventcn hope it romps offer theologeal student to rea the eeportsand papers om ec cal conferences so they might put the privileges ime they have Study athe service ofthe chutch by studying those sues that are of major current concern end with suggesting few ereaton snd the environment fe uniqueness of fous and other rlgiona; human secuality’ and the international debt ers "See further Lamhtk ~ a vice from the Two-Thinds World by Vinay Samuel and Chris Sugden (SPCK, 1988). Reports and reflections on this conference by Ron Sider and the present author appear in Transformation Vol. ? No. 2 (July 1990), Ecumenical or evangelical — is there any difference? Tormod Engelsviken Thehistory of misiological thinking inthis century can to alr extent be read out of the major mission, conferences, These Conferences from Edinburgh 1910 fo San Antonio and Manila 1989, have focused on maters and trends of supreme importance for mission and evangelism, and the documents isued have re- flected the curent sand within the ecumenical andthe evangelical movements Given the broad and comprehensive character of the ecumeni- cal movement, there has naturally always been a significant ‘umber of evangelicals who have worked within its framework. ‘The ecumenical and the evangelical movements are not mutually exclusive, although there is possibly a majority on either side looking at the other with some scepticism. In the “60s and early 70s the distance between the dominant ecumenical mission theology and the evangelical was particular reat, being expressed in Uppsala 68,. Bangkok 72173. a sane 74. Crucial areas of debate were the notion of salvation, Christian attitude to other religions, and socio-political involve- In recent years, however, positions seem to have changed on both sides; so much so that some have been talking about convergence of the ecumenical and evangelical streams. Some evangelicals wanted to arrange one mission conference in 1989 instead of the bwo in San Antonio and Manila, and in San Antonio there was an express desire to ‘work for a joint world mission conference in the future’. Already in February 1989 a small joint consultation of five representatives ofthe World Council of Churches, five representa tives of the Lausanne Committee for World Evangelization and five representatives of the World Evangelical Fellowship met in Stuart Cermany, to ‘consul one ancher across the exiting rontiers’ and to dialogue ata theological level. The undeel agenda that some of us who were present had fo face mas whether there really had been a ‘convergence’ between the two movements that warranted increased contact and maybe even co-operation.Although it was significant in itself that one came together, there as alter the consultation a certain disappointment that {ending representatives of the two movements sil stood quite a fay apart on central missiological issues. ‘Among the many questions that were discussed, a represen- tative of the Commission on World Mission and Evangelism {CWME) in the WCC pointed out three areas in particular where fhe had diffcultiesin accepting the evangelical position, namely the {uthority of the Bible, the doctrine of atonement, and the atitude iS other religions. l believe this indicates clearly where some lines ‘of demarcation sill are to be drawn, ‘The doctrine of Scripture ‘Thebasis of the World Council of Churches contains reference to the Scriptures, but the composition ofthe Council, with Orthodox ‘churches as members, makes itimpossible to maintain the Scrip- fures as the sale source and authority for Christian faith and practice. This does not mean that the Scriptures do not play a Ernral att in WCCICWME documents and conferences. On the contrary, Bible studies and Bible references are very important Since the Bible is common ground for all churches, But the use of the Bible as source and norm is nevertheless very different from the ractice of the evangelical movement. The Bible is not seen as the Ral arbiter of all questions of dispute, References to the formal authority of the Bible are scarce in the documents, although there ae alot of references to the Bible itself ‘As an example we could take the document ’Mission and Evangelism — An Ecumenical Affirmation’, which is the most representative mission statement issued by the WCC. Since its Publication in 1982 it has received widespread acclaim a5 a Imoderate ‘or even evangelical statement, and jt was firmly endorsed in San Antonio last year (1988). In spite of thenumber of references to the Bible there is no emphasis on the role of the Bible 45 such or on the authority of the Bible. Thisis quite diferent in both the Lausanne Covenant and the Manila Manifesto. In article 2 of the Lausanne Covenant the Jnopitaton, truthfulness and authority ofthe Bibleare confirmed, and inthe second and third ofthe twenty-one affirmations ofthe Manila Manifesto itis armed that inthe Scriptures of the Old and New Testaments God has given us an authoritative diclosure Gf his character and will his redemptive als and ther meaning nd his mandate for mission and thatthe biblical gospelis God's enduring message to our world This observation of a fundamental difference between the ecumenical nd he evagpial movement ip ner now nt ‘Sriginal Iris nevertheless of profound significance. The evangel Cal'missionary movement is programmatically taking its funda- ‘mental understanding of misslon from the Bible alone, and desires {oat the biblical mandate set the agenda for mission today. The Scumenial movement sa whole es bound by the Serre town perspective and more open to let the contemporary context Ser the agenda for the mission of the church. This may mean ~ at ieastin the shorter perspective - more relevance, but also means les substance and faa tendency to err from biblical truth when confronted with the challenges of today. The doctrine of etonement In his addres in San Antonio the dtr ofthe CWWME, De lagen. Stockwell expressed hisgrattude fo theevangelcalsfor Se cnet tecndactend the bees of eas mene for your iBfenoesvarenessofhuman sin and your liberating search or true sion er gous nb aan your asece fn pesonal grralty This statement expresses gratitude a Breuses on diferences af the same tine. There remains in ecumenical documents a hesitation to speak biblically and radically of the human predicament without Christ and therefore also of God’s remedy in Christ. There is a deep inner connection between the evangelical doctrine of sin and of atonement. To stateit very simply: sin isirst and foremost sin against God, which means that ou basic pred trent as human beings is thai we ate under God's just judgment pont ths inplesthatallumanbsingsareon hou has ‘Manila Manifesto says, Humanity gully without excuse, and on the broad road hich lends to destuchon. =, Let © themclves, human beings are lot forever, «we repudiate false goopelo which deny human sin, divine judgment." Iki against this dark background that the biblical message of salvation fo be understood: “The doctrine of atonement ati txpressed in the Mania Manifesto therefore not ony one of many poosile understandings of Chris death on the oss bat thevery basicone without which here would beno salvation, An proclamation of the love of God as shown on tre cos lace dep {ad reality unless i alo Tneludes the following confession: We Confess him as the eemal Son of God who became fully human wile emaining fuly divine, who was our substitute onthe cross, Bearing our sins and dying our death, exchanging his righteous: tes ur unightousnes, who oe von na at Smed Body, and who wl return in glory fo judge the world (Manila Manifest) * Although the ‘Ecumenical Affirmation’ contains 2 strong emphasis on the death of Jesus asa revelation of God's love, a also refers to his death as sin-bearing, the judgment of God does ‘not come into view. The possibility of eternal losiness is not addressed. There remains in the ecumenical documents a hesita- tion to speak biblically and radically of the human predicament without Christ, and therefore also of God's remedy in Christ. Chit and other faths This bring sto the hid pint where thee illest profound difference between evangelicals and many leaders in the ecumen tal movement. The ‘Ecumenical Affirmation” states: “Among, Christians there are stil differences of understanding as to how this salvation of Christ is available to people of diverse religious mrsgron while ane an Antoni expres ths open ite diferent: "We cannot point to any other way of salvation than Jesus Chis came fe ve annot st imi fo the Saving power of God’. These rather vague slafements do not exclude the possibility of salvation for people in other religions vithout an explicit fat in Chris ‘On this point the Manila Manifesto is clear: ‘Because human beings are sinful. and because “the whole world is under the control of the evil one’, even religious people are in need of Chriss redemption, We, therefore, have no warrant for saying that salvation can be found outside Christ or apart from an explicit acceptance of his work through faith’. This statement in the Manila Manifesto, which reflects a basic evangelical attitude, can be sid to account forthe insistence within the Lausanne Movement that all people need to hear the gospel and be converted to Christ. Therefore one has focused on reaching, all ethno-linguistic groups and all ideological and religious Segments of the earth's population. The Manila Manifesto affirms that even the Jewish people need Christ and that therefore the gospel should be taken to theJew first. The passion for worldwide evangelization within the evangelical missionary movement is a consequence ofits view of sn and salvation, while the ecumenical movement, without insisting on the priority on proclamation an« conversion, has focused more on social issues. ‘The differences between the evangelical and the ecumenical mmission thinking areless pronounced as we enter the’90s than they ‘were some years back, but the basic issues are still with us, Thereis still a need for evangelicals to ‘affirm the biblical gospel’ and to ‘defend, proclaim and embody it’ (Manila Manifesto) Mission theology after San Antonio and Manila Erhard Bemeburg, Parallels or polarity? Some se it asa nuisance, others asa clarifying signal. In 1989, vo separate conferences on world mission wereheld:oneby the WCC in May, in San Antonio, Texas; and, only six weeks later, the second congress of the Lausanne movement for world evan- gelization, in Manila. The findamental crisis of mission that has ‘THEMELIOS 11emerged inthe seventies still has consequences up to the presen. ‘The Protestant movement for mission does not give a homo: genous picture, but presents fielfon the one hand av ecumenical, Ente ether hand as evangelical ‘The fact that this paralllity, or even polarity, has not changed ‘much until 1989, however, disturbed not only ecumenicals, Quite 2 few evangelicals would have preferred to end the unpleasant fraternal stifeand present te image of realy ecumenical mission movement, united in the perception of Christ’ mission command, to the non-Christian world. There have been talks aimed. at achieving this, but they have not yet produced significant results? Itis a daring undertaking to compare the mission conferences of San Antonio and Manila because the character of the two assemblies is quite different” even though they were partly dealing tnith the same challenges ofthe present towards mission theology. ‘These challenges included: the meaning ofthe gospel for the poor: the relationship of the unique revelation of salvation in Christ to the claims of non-Christian religions; the role ofthe Holy Spiritin mission:‘the parish as supporter of mission;’and mission’sanswer to challenges of the secularized modern age’ dined the two mission movements which tune in diferent lirections twenty years ago, possibly coming back to an inner tieament? Are lase a5 Sar Antonio and an, eve pros: pects of a future co-operation?” We would like to look for an answer to these questions in examining two of the most urgent topics of the debate ‘The gospel and other religions The main subject of the San Antonio conference became the Question whether [esus isthe only mediator of salvation (which tras not offically put onto the programme, but hed nevertheless been planned and prepared fora long time)? This debete was set offby a short but provoking and igh explosive passage in the basic lecture ofthe retiring director Eugene Stoclovel. He wanted 1 anesthe question nate usr he only way wh more than a relative ‘yes’ concerning the personal profession, faith, whereas an absolute statement about the uniqueness ofthe Christian way of salvation was not permitted. According fo his Folntof view gitsofGod could dea ybeseenaleonmany other religions ‘This directly contradicts Jesus’ statement, ‘No-one comes to the Father except through me’ On. 14:05) 25 well as the apostolic ‘word, Thereis noothername...by which we mustbe saved-(Acs 412). Therefore itas no surprise that ths position didnot find a majority ~ mainly because of vehement protests by theologians from the fwo.thirds world. The report of Section I concerning the relationship of dialogue and witness said neither more nor less than the corresponding statements in the frequently quoted ecumenical affirmation of 1982 Manila alo treated the challenge by non-Christian religions as a matter of great importance’ for the fist fime with international parttipation. Colin Chapman called for an intense theologial dealing with non-Christian religions. The evangelical miion organizes ad concent to chan he HHrategic aspect 30 fa. All evangelicals who agreed with the Lausanne Covenant affirmed also tn Mania that salvation comes exclusively through Christ. Evangelical Christians will discuss neither whether other religions can be equal ways of salvation Beside the Christan one (pluralistic view of religions) nor whether the final revelation is indirectly or implicitly present in other religions (incusive point of view) The secretary. general of Germany's YMCA, Ulrich Parzany, criticized in Mars the relativizing understanding of dialogue in the ecumenical mission movement as it had been set forth San Anionio a short time before. The uniqueness of Christ, he said, ‘which is founded by the divine sonship of Jesus and his work of redemption, must tnder no circumstances be sacrificed in the $tempt to achieve a tolerant unity ofall people Lausanne II admits an important role for dialogue as a missionary method, but stresses theologically: ‘There is only one Gospel because there is only one Christ... We reject therefore both relativism ... as well a syncretism.’ (Manila Manifesto A3) The gospel and socio-political action ‘The concluding documents of both conferences have explicitly taken up responsibilty towards the poor, the oppressed and the 12 THEMELIOS marginalized. Itwas abasic belief in both that the good n be proclaimed to al people not only through the word: but ask through the deed, Both conferences have worked on theis missicg theology in awareness ofthe social needs of mankind. In Manley was stressed thatthe proclamation of God's Kingdom necessa demands the prophetic denunciation of all that is incompatioh, wilht“Among the evil wedeplore are violence including ate Eonalized vielence, political corruption, all forms of exploitation ‘of people and ofthe earth, the undermining offamily, abortion on demand...” (Manila Manifesto A.4). That evangelization inevie ably includes social action cannot be seriously questioned an more in the Lausanne movement after Manila, At frst therefore, it seems that the two mission movements have Heer anproaching eachother on the daputed Feld of the sooth consequences of mission. On closer analysis, however, Aiferences can clearly be seen, * * Section II in San Antonio aflirmed the CWME's politicized mission theology: Paricpatingin suffering and strug atthe hegre Ge'sninon an Gos wlfor he mr. Sv Antone ste disciples of Christ to participate with the people whoare crushed in her struggle forthe transformation ofsacely (Section Ib, Popular revolts and partspation inthe struggle of tiberation organizations realize thus the message of resurrection, The strigaleis expressed in non-violent actions butalsoinarmed fight if non-violent resistance has been tried and was suppressed, These feneral theological statements are referred fo ackal situations of injustice, The Intifada, for example the Palestinian revolt against the leaeli ccupying power ~s, without cticsm, considcted an authentic expression ofthe activity of God's Spit Inmy vio, however theattemp! oir uc sla tion events like the resurrection or the it ofthe Holy Spit ap pola’ programs is intolerable forea biblically Dnegated Ercology. iti not politial consequences of missionary werk tat are talked about here, but the tansformation of mission into Politi programs” Comparably radical statements concerning social and polit cal responsibility will e searched forin vain at Manila. Lausanne Confirms (with Lausanne’ tat thebiblicl gospel has inescapable social implications thatthe good neve and good deeds cannot be feparated and ts demanded that tae mission should sway Be ineamational (Mania Manifesto A’) Very different ideas were expressed, however, about the relationship between social commitment and the proclamation of salvation: © Only in a few contributions (es. that of Luis Palau) was the view taken that evangelization was the best form of social action. ‘@ Many contributions of leading evangelicals showed, again and again, a striving for ‘credibility’ A. direct connection the social impact of Christian faith and the power of evangelization was seen (for example, by Tom Houston, direcor of the Lausanne movement). © Others asked for a theological concept that could brit evangelization, and_ socio-political action together an suggested a wholistic evangelization’ (es Peter Kuzmic). The kingdom of God is seen as the integrating concept. (@ Several speakers (cg. Cesar Molebatsiand Valdir Steuernagel) asked the evangelical assembly, beyond that, fo formulate concrete political stalements. Mission is understood as acom- prehensive transformation that also includes the socio- political dimension: ‘The Lausanne movement after Manila appears to me to be farther away than ever from a united view of seal responsiblity. ‘The consensus ofthe ‘Consultation on the Relationship bebween Evangelism and Socal Responsibility’ held in Grand Rapids in 1Bozdoeenat seo haidem, mere The Lesage potent a hole is being cl ‘whether it wants fo follow i ‘wholistic understanding of mission that has always been insisted fn by the sodal-concein evangelicals, or to remain an evan- gelation movement by emphasizing the personal dedication of favation ats ranted by the forgiving of sins through the cross of Chast. Lausannell contnuesin spite of many other impulses, to give riority to the proclaiming of slvation ast wasstated in Lausanne “rene mary beau or che conc wh the xpd, tht all people may have the opportunity to accep Jesus Rife as Lond end’ Saviour (Manila Manifesto A).{San Antonio and Lausanne: stl ateratives ‘There were statements at San Antonio that raised hopes among Tuneelials. As had never happened since the Willingen con: fLence of 1952, participants thinking in biblical way were able to [Sntribute important Bible-orientated statements at least to a ‘$Sikion report. i. section I (Turning back to the living God’). In rtielar, there are references to the rune God as originator and Preserver ofthe church's mission, tohis merciful attention towards Pain Jesus Christ, the crucified and risen Lord and Saviour, and to the church’s order to witness together to the reconciliation. There were statements at San Antonio that raised hopes among evangelicals. But a_ bridging between the ecumenical and the evangelical mission movements Still seems premature. In spite ofthis postive aspect, the evangelical observer must remain uneasy over San Antonvo'sequivocation about other faiths tnd is socio-political ideology. It seems to me, therefore that a inidging bebveen the ecumenical and the evangelical mission movements sill premature. A group of more than 160 paricl- pans atthe San Antonio conference, who called themselves those ith evangelical concerns, signed an open letter to the forth- Coming Lausanne Il congress Manilar= The letter contains @ report about the good things wehave leamt and been enriched by B this conference. It solicits assent even to the WCC's socio. politcal commitment and recommends, because of an alleged Eonvergence between ecumenicals and evangelicals, that the GWM and the LCWE should held their next world conference in partial co-operation atthe same place and time, Because of the ferious theological differences in the understanding of mission, weve asthe ecsion of Laan seceivecommiteeto ave the leller discussed in a seminar group, bu not to accept the suggestions. The opinion of the European Convention of Confessing Fellowshipes of which Peter Beyerhaus i president tras that: Onder the presen theological Gretmstances, sucha co- ‘Operation of both movements would lead to fatal confusion, and, oreover a dar dformation of Christan wad min, tren among evangelicals could be the result.” Ivould agree with this point of view and hope that the Lausanne movement will maintain is commitment to proclaim Christ until he comes °CF Donald Gavran (ed), The Conaiar-Eovnglal Debate: The Crucial ‘Douments, 1966-1978 South Pasadena, 1977); Peter Beyerhaus, Krisewnd Nevfbrach der Wellussion (Bad Liebenzell, 1987) ‘Vinay Samuel/Albrecht Hauser (edd), Prodaiming Christ in Chriss Way. his in Integral Eoargeliom (Oxford, 1989). "Gy. Vinay Samuelhris Sugden, “Ecumenical, evangelical, One World (Oct 1989), pp. 9-11 “Two very different observations are to be recorded here: in San “Antonio, the question was whether, and ifso how, the Holy Sprit is free from the proclaimed word and therefore becomes active as redemptorin other religions without diect reference to the person of esus of Nazareth; fn the other hand, whether and how he is present and at work in revol- onary processes asa creative power. At the next plenary assembly ofthe WCC, in Canberra 1991, which wil have asa subject’Come, Holy Spirit, these preumatologal questions are going fo move ino the cente of Tia very different way, this subject was present in Manila. Her, the relationship ofevangelicalsand charismatics was dealt with Because ofthe Pentecostalcharismatic movement's claim to be the decisive force for the renewal of Christianity a5 a whole and for its eschatological missionary ‘empowerment, it nearly came to an open quarrel at the conference. The pragmatic easing ofthe conflict in Manila (¢ Manifesto para. 3) pointed fut even more clearly the necessity to do further reflections on pneumatology as a part of mission theology. ‘An amazing consensus between the papers of San Antonio and ‘Manila consists in the view of the parish asthe supporter of mission. A particular emphasis was laid in Manila on the necessity of the laity committing themseives to mission. "Bishop Leslie Newbigin again asked in San Antonio: ‘How can the West be converted?’ (San Antonio Report, pp. 162-160). In Maria this subject was taken up ina briliant lecture by Or Guinness (Lausanne l.pp. 285-288). "For example, Alan Neely and James A. Scherer make an appeal for more intense co-operation between the ecumenical and evangelical mmission movements (San Antonio and Marila 1989: “Like Ships in the Night’, Missology 182, April 1989, pp. 139-148), "CK. the ecumenical consultation on the occasion of the 50th anniversary. of the historical Thisd. World mission conference at ‘Tambaram in 1938 (Tambaram Revisited’ IRM 72, p. 307 Guly 1988). The results ofthe fist Tambaram conference were thereby thoroughly revised With the intention ofan upgrading of dialogue. Thecurren president ofthe CWME, Christopher Duraisingh, has also given his understanding of dialogue and mission there (see pp. 398-411) inthe background ofthis politcal mission theology stand thestudies and eocio-revolutionary actions of the Urban-Rural Mission (g. the {description of URM mission theology inthe preparatory brochure forthe ‘San Antonio conference). Even some members of the CWME's central committe afterwards disassociated themselves from the statements in the report of section Tl Gr the contributions ofthe Social-Concern Track by Vinay Samuel, Chris Sugden and Valdir Steuernagel in Transformation 7:1 Jan /March 1990) Cf Bruce Nichols (ed.). Ir Word and Dead (Exeter, 1985). "San Antonio Report, pp. 191-194 Wellmission nach” San Antonio und Manila: Frankfarter Stellangnahme des Europaischen Bekenntniskonvents (6-8 Marz 1980) in Frankfurt dikrsis 11:2 une 1990), p. 4 Sources JD. Douglas (ed), Padi Christ Until He Comes. Calling the Whole Chur to Take the Whole Gospel othe Whole Word. Lausenne ITin Manila, Minneapolis (World Wide Publications), 1990, ‘Alan Nichols (ed), The Whole Gospl forthe Wale World Story ofthe Lausanne Congres on World Evangelization, Charlotte (LCWE and Regal Books), 1989. Frederick R. Wilson (ed), Th Ser Antonio Report. Your Will be Done. Mision ‘in Chrats Wy, Geneva (WCC Publications, 1990 Messianic Jews — what they represent Arthur F. Glasser The outstanding evangelical missiologistof our generation, David J: Bosch, evaluated the San Antonio, Teras, USA. meeting of the Commission for World Mision and Evangelism of the WCC in the following fshion,’Itdid notsucceed in making any significant Contribution fo missionary thinking and has infact led to some confusion’ (1989120) Lagree. Although ts theme was Your wil Be'done: Mission in Christ's way, nothing mas said of Jesus ministry to his fellow Jews, nor of the ways in which his oral ministry sifted and divided their ranks. Nothing was said of the trays in which 2 believing remnant in Israel surfaced and rae trained” by his precept and example, in anticipation of the launching’ at Pentecost ofits worldwide mission. Admittedly, Bosch joined the many evangglicals at San Antonio in agreeing, thot this CWME gathering marked the beginning of theturn ofthe tidein the ecumenical movement (p. 134), The delegates appeared Hy wiling to turn from an alnost toil preoccupation with 2 reduc policed and reltional heclgy fone tat mas What was significant to me was the witness ofa MessianicJew, Susan Perlman. She challenged Eugene Stockwell, the CWME director. His response to the question: Is Jesus the only way?” endorse Pauline Webb sagnosicsm: Yes no and don know He buttressed this by bluntly placing the charge of arrogance and infolerance’on those who ‘claimed otherwise. ‘The’ Perlman response was pointed: ‘Thereisnothingasarrogantasagnosticam because the agnostic is not merely saying: Tdon't know. He or she is also implying, "Nether can you know and thats far more aregant then the statement "Christ is the only way 1080-2) ‘What made this and her extended reply significant was the fact that Susan Perlman represents a growing voice within worldwide tevangelicalism thats pursuinga distinct identity thats separate~ {or biblical and cultural reasons ~ rom allforme of Gentle Chris- Sai. Uni very rect ths voce ha nt ow paral heard, The dominant moti of Lausanne 1974) was Let the ert hear His voice. Although this theme reflected the- universal oncem of, OT prophesy nothing was incorporated into is TTausanne Covenant’ intimating that the church sprang, fom Jewish roots or was guided in fe worship and mission by 3 Bible teriten by Jews. The few Jews present at Lausanne drafed an bxcllent statement to this effect for inclusion in the covenant. It wns ejected ‘THEMELIOS 13,