Welcome to Ask Anything Wednesday. This week I am answering another great question. Please keep them rolling in! Just submit your question--on anything!--in the comments section below and I'll consider responding to it in our weekly feature.
Question:
What is the best way to help a Muslim to consider the claim of Christ?
Answer:
Quite simply, the best way to help a Muslim consider Christ is to build a relationship with him or her, showing your Muslim friend the love of Christ. Fortunately, John Piper has just posted an excellent article on this very subject: "How Shall We Love Our Muslim Neighbor?"
But if you were asking me about the best argument to use when proclaiming the gospel to Muslims, I am not sure that I can provide you with an answer. Why? Because I do not believe that evangelism is best accomplished through a canned, one-size-fits-all presentation. Building a relationship and steering conversations toward Christ is the most valuable approach. Over time, you'll want to cover who God is (Trinity vs. singularity), how He redeems us (the gospel vs. our efforts and his judgement), and what His revelation to us is (Bible vs. Koran). I know these brief contrasts may be an oversimplification of our differences, but I am sure that you understand our need to clearly share the good news of Jesus Christ with Muslims. By God's grace and through His Spirit, may Christians commit to bringing Christ and His gospel to them!
January 30, 2008
January 29, 2008
Ask Anything Wednesday is Tomorrow
Tomorrow I will post the latest in our weekly series--Ask Anything Wednesday. Do you have any questions about the Africa Center for Apologetics Research? Do you have a question about witnessing to cult members? Do you want to know what I am reading right now? Anything is fair game!
Just ask and I'll try to answer it. The easiest way to ask a question for tomorrow is simply to post it as a comment below. I can't wait to see what you come up with!
Just ask and I'll try to answer it. The easiest way to ask a question for tomorrow is simply to post it as a comment below. I can't wait to see what you come up with!
January 28, 2008
The New Faces of Christianity 3: Old and New
Today the ACFAR Network continues reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 3: "Old and New."
Summary
Jenkins continues to differentiate between the Christianity of the West and the Christianity of the Global South by examining how each treats the Old Testament. The Western world tends to minimize the place of the Old Testament with many liberals accepting the New Testament as Christian Scripture but conceding the Old Testament to Judaism. Our societies are so far removed from what we read before the Gospels that we relegate this section of the Bible to an ancient and bygone era.
No such cultural distance exists for those in the Global South as they encounter the Old Testament. There are obvious parallels between their own societies and those of the Old Testament. From polygamy to animal sacrifice, rituals and practices found in the Bible are well-known and recognized by many African and Asian Christians.
Consequently, modern Christians in the Global South (especially in Africa) see a direct link between themselves and Old Testament Jews. Some believers practice the rules and customs found in the Old Testament, including the dietary laws and a Saturday Sabbath. Furthermore, there are Christians in Africa that consider their history as their own Old Testament. African traditional religion was a predecessor to Christ.
Thus the Old Testament is cherished by Southern Christians and they often feel at home in its pages. They also appreciate passages and books of the Bible that are often overlooked by Christians in the West. Hebrews is popular with its focus on priesthood and the sacrificial system as well as Revelation with its symbols of the lamb, the blood, the animals, and the dead still living in the afterlife. Old Testament ideas of prophecy are important as are wisdom literature like Proverbs, Ecclesiastes, and the New Testament letter of James.
With the Global South's reverence for the Old Testament, believers will often apply its truths in the political realm. The maintenance of a godly nation requires its people to be righteous. Christianity is not just about personal salvation but corporate well-being. Many Bible readings and sermon texts focus on these themes.
As a result, we find a large divide between Christians in the West and the South in their treatment of the Old Testament. For Southern believers, all of Scripture is given by God for His people, and the Old Testament cannot be minimized.
My Thoughts
Once again, I appreciate the commitment of Christians in the Global South in their commitment to the Word of God. They are right to reject the liberal attempts to discard the Old Testament. At the same time, God's revelation is progressive and the Old Testament must be understood in light of the New. I am deeply concerned when Jenkins quotes Bengt Sundkler as saying, "In some quarters, the differences between the Old and New Testament standards are felt as a problem, and where this is so, the Old Testament standard in generally accepted" (50). Christ fulfills the Old Testament, and His coming brought an end to the types and shadows that pointed to Him. Identifying too closely with the Old Testament prevents Christians from recognizing the newness of the New Covenant that our Savior sealed in His blood. What is desperately needed throughout the Global South is growth in proper biblical interpretation (hermeneutics).
I also found the direct connection often made between African history and the Old Testament troubling. Israel played a unique role in God's unfolding of salvation history. While finding parallels between cultures is fine, moving beyond this to embracing traditional religion as Africa's Old Testament is simply wrong. Jenkins notes:
These critics are right to be worried. Christianity must not be compromised through the improper incorporation of traditional beliefs and practices.
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
Jenkins continues to differentiate between the Christianity of the West and the Christianity of the Global South by examining how each treats the Old Testament. The Western world tends to minimize the place of the Old Testament with many liberals accepting the New Testament as Christian Scripture but conceding the Old Testament to Judaism. Our societies are so far removed from what we read before the Gospels that we relegate this section of the Bible to an ancient and bygone era.
No such cultural distance exists for those in the Global South as they encounter the Old Testament. There are obvious parallels between their own societies and those of the Old Testament. From polygamy to animal sacrifice, rituals and practices found in the Bible are well-known and recognized by many African and Asian Christians.
Consequently, modern Christians in the Global South (especially in Africa) see a direct link between themselves and Old Testament Jews. Some believers practice the rules and customs found in the Old Testament, including the dietary laws and a Saturday Sabbath. Furthermore, there are Christians in Africa that consider their history as their own Old Testament. African traditional religion was a predecessor to Christ.
Thus the Old Testament is cherished by Southern Christians and they often feel at home in its pages. They also appreciate passages and books of the Bible that are often overlooked by Christians in the West. Hebrews is popular with its focus on priesthood and the sacrificial system as well as Revelation with its symbols of the lamb, the blood, the animals, and the dead still living in the afterlife. Old Testament ideas of prophecy are important as are wisdom literature like Proverbs, Ecclesiastes, and the New Testament letter of James.
With the Global South's reverence for the Old Testament, believers will often apply its truths in the political realm. The maintenance of a godly nation requires its people to be righteous. Christianity is not just about personal salvation but corporate well-being. Many Bible readings and sermon texts focus on these themes.
As a result, we find a large divide between Christians in the West and the South in their treatment of the Old Testament. For Southern believers, all of Scripture is given by God for His people, and the Old Testament cannot be minimized.
My Thoughts
Once again, I appreciate the commitment of Christians in the Global South in their commitment to the Word of God. They are right to reject the liberal attempts to discard the Old Testament. At the same time, God's revelation is progressive and the Old Testament must be understood in light of the New. I am deeply concerned when Jenkins quotes Bengt Sundkler as saying, "In some quarters, the differences between the Old and New Testament standards are felt as a problem, and where this is so, the Old Testament standard in generally accepted" (50). Christ fulfills the Old Testament, and His coming brought an end to the types and shadows that pointed to Him. Identifying too closely with the Old Testament prevents Christians from recognizing the newness of the New Covenant that our Savior sealed in His blood. What is desperately needed throughout the Global South is growth in proper biblical interpretation (hermeneutics).
I also found the direct connection often made between African history and the Old Testament troubling. Israel played a unique role in God's unfolding of salvation history. While finding parallels between cultures is fine, moving beyond this to embracing traditional religion as Africa's Old Testament is simply wrong. Jenkins notes:
Such a comprehensive approach ideally draws believers to Christianity, allowing the faith to make free use of traditional symbols and rituals, albeit in converted and Christianized form. Yet critics also urge that such borrowings raise the danger of compromise or pollution, creating in effect not a stronger indigenous Christianity, but a syncretistic religion that has more in common with pagan animism than with anything authentically Christian (52-53).
These critics are right to be worried. Christianity must not be compromised through the improper incorporation of traditional beliefs and practices.
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
January 25, 2008
Weekly Round-Up: Witchcraft, Charismatic Excess, Missions-Minded Churches, and Islam
Here's this week's round-up:
1) Anthony Bugembe, "Does witchcraft really work?" in the Sunday Vision newspaper (Uganda). This is a brief piece on witchcraft in African culture, maintaining its incompatibility with Christianity.
2) Kevin O'Connor, "Pastors - why no pothole miracles?" in the Sunday Monitor newspaper (Uganda). Here is a cynical commentary on the charismatic excesses often found in Uganda and East Africa.
3) Ken Sorrell, "Is Your Church Missions-Minded?" on the SBC Impact! blog. A Southern Baptist missionary thinks through what it really means to be a missions-minded church. Hint: it involves a lot more than having missionaries speak and giving money to overseas ministries!
4) Rob Bowman, "Introduction to Christian Apologetics" on the Parchment and Pen blog. Bowman is a top-rate evangelical scholar that is teaching an upcoming online course. I would highly recommend enrolling if at all possible. The class will certainly be well worth the money.
5) John Piper, "A Common Word Between Us?" on the Desiring God blog. Pastor and theologian John Piper provides some important and insightful words on the Islamic document "A Common Word Between Us and You" as well as the response to it from 300 Christian leaders. Here is the video:
1) Anthony Bugembe, "Does witchcraft really work?" in the Sunday Vision newspaper (Uganda). This is a brief piece on witchcraft in African culture, maintaining its incompatibility with Christianity.
2) Kevin O'Connor, "Pastors - why no pothole miracles?" in the Sunday Monitor newspaper (Uganda). Here is a cynical commentary on the charismatic excesses often found in Uganda and East Africa.
3) Ken Sorrell, "Is Your Church Missions-Minded?" on the SBC Impact! blog. A Southern Baptist missionary thinks through what it really means to be a missions-minded church. Hint: it involves a lot more than having missionaries speak and giving money to overseas ministries!
4) Rob Bowman, "Introduction to Christian Apologetics" on the Parchment and Pen blog. Bowman is a top-rate evangelical scholar that is teaching an upcoming online course. I would highly recommend enrolling if at all possible. The class will certainly be well worth the money.
5) John Piper, "A Common Word Between Us?" on the Desiring God blog. Pastor and theologian John Piper provides some important and insightful words on the Islamic document "A Common Word Between Us and You" as well as the response to it from 300 Christian leaders. Here is the video:
January 23, 2008
Ask Anything Wednesday: African Apologetics
Welcome to Ask Anything Wednesday. This week I am answering another great question. Please keep them rolling in! Just submit your question--on anything!--in the comments section below and I'll consider responding to it in our weekly feature.
Question:
"I have a question about the similarities and differences in confronting cults and equipping the church when it comes to working within two different cultures (Western vs. African).
"Does it appear that there are going to be challenges in the apologetic work you will be doing in Africa that are unique to Africa? That is, do you perceive there to be any unique cultural issues bound up with the way Ugandans, for example, think or approach life that will present challenges for you that you don't face here?
"In the same vein, are there challenges that are unique to the west--ways of thinking that cloud our vision that are not so prevalent where you are going?"
Answer:
Let me begin by honestly saying that I have not spent enough time in Africa to provide a detailed or specific answer. At the same time, I am very much aware of the questions you raise and will take these issues into account as I seek to defend our faith in Africa. My goal is not to bring Western argumentation to Africa; my goal is to equip African believers themselves to contend for the faith that was once for all delivered to the saints.
Essentially, this means that all apologetics is dependent on the context in which it takes place. Tim Keller often makes this point when talking about defeater beliefs. In his article "Deconstructing Defeater Beliefs" (in PDF format), Keller writes:
As you can see, the key to understanding how to defend the faith in Uganda and East Africa is to assess their implausibility-structures and defeater beliefs (as a side note, I am unsure of Keller's conclusion that the implausibility structures are eroding fast in Africa--Christianity is making great strides, but many challenges remain!). Once these beliefs are known, a Christian can effectively respond to them with the gospel and biblical truth.
One difference between the West and Africa that I already recognize has been pointed out by Philip Jenkins. As I mentioned previously to the ACFAR Network, he states: "Global South Christians, in contrast, do not live in an age of doubt, but must instead deal with competing claims to faith." This statement has tremendous implications for Christian apologetics. So much of our apologetic is geared toward doubt. But these usually aren't the primary challenges given against Christianity in Africa.
With all of this in mind, what do we do? We strive to understand the culture(s) that God has called us to minister to. I am in the process of learning more about East Africa and look forward to seeing how the Lord will use me!
Question:
"I have a question about the similarities and differences in confronting cults and equipping the church when it comes to working within two different cultures (Western vs. African).
"Does it appear that there are going to be challenges in the apologetic work you will be doing in Africa that are unique to Africa? That is, do you perceive there to be any unique cultural issues bound up with the way Ugandans, for example, think or approach life that will present challenges for you that you don't face here?
"In the same vein, are there challenges that are unique to the west--ways of thinking that cloud our vision that are not so prevalent where you are going?"
Answer:
Let me begin by honestly saying that I have not spent enough time in Africa to provide a detailed or specific answer. At the same time, I am very much aware of the questions you raise and will take these issues into account as I seek to defend our faith in Africa. My goal is not to bring Western argumentation to Africa; my goal is to equip African believers themselves to contend for the faith that was once for all delivered to the saints.
Essentially, this means that all apologetics is dependent on the context in which it takes place. Tim Keller often makes this point when talking about defeater beliefs. In his article "Deconstructing Defeater Beliefs" (in PDF format), Keller writes:
Every culture hostile to Christianity holds to a set of 'common-sense' consensus beliefs that automatically make Christianity seem implausible to people. These are what philosophers call "defeater beliefs". A defeater belief is Belief-A that, if true, means Belief-B can't be true.
Christianity is disbelieved in one culture for totally opposite reasons it is disbelieved in another. So for example, in the West . . . it is widely assumed that Christianity can't be true because of the cultural belief there can't be just one "true" religion. But in the Middle East, people have absolutely no problem with the idea that there is just one true religion. That doesn't seem implausible at all. Rather there it is widely assumed that Christianity can't be true because of the cultural belief that American culture, based on Christianity, is unjust and corrupt. (Skeptics ought to realize, then, that the objections they have to the Christian faith are culturally relative!) So each culture has its own set of culturally-based doubt-generators which people call 'objections' or 'problems' with Christianity.
When a culture develops a combination of many, widely held defeater beliefs it becomes a cultural 'implausibility-structure.' In these societies, most people don't feel they have to give Christianity a good hearing -- they don't feel that kind of energy is warranted. They know it just can't be true. That is what makes evangelism in hostile cultures so much more difficult and complex than it was under 'Christendom.' In our Western culture (and in places like Japan, India, and Muslim countries) the reigning implausibility-structure against Christianity is very strong. Christianity simply looks ludicrous. In places like Africa, Latin America, and China, however, the implausibility structures are eroding fast. The widely held assumptions in the culture make Christianity look credible there.
As you can see, the key to understanding how to defend the faith in Uganda and East Africa is to assess their implausibility-structures and defeater beliefs (as a side note, I am unsure of Keller's conclusion that the implausibility structures are eroding fast in Africa--Christianity is making great strides, but many challenges remain!). Once these beliefs are known, a Christian can effectively respond to them with the gospel and biblical truth.
One difference between the West and Africa that I already recognize has been pointed out by Philip Jenkins. As I mentioned previously to the ACFAR Network, he states: "Global South Christians, in contrast, do not live in an age of doubt, but must instead deal with competing claims to faith." This statement has tremendous implications for Christian apologetics. So much of our apologetic is geared toward doubt. But these usually aren't the primary challenges given against Christianity in Africa.
With all of this in mind, what do we do? We strive to understand the culture(s) that God has called us to minister to. I am in the process of learning more about East Africa and look forward to seeing how the Lord will use me!
January 22, 2008
Another Ask Anything Wednesday Tomorrow
Tomorrow I will post the latest in our weekly series--Ask Anything Wednesday. Do you have any questions about the Africa Center for Apologetics Research? Do you have a question about witnessing to cult members? Do you want to know what I am reading right now? Anything is fair game!
Just ask and I'll try to answer it. The easiest way to ask a question for tomorrow is simply to post it as a comment below. I can't wait to see what you come up with!
Just ask and I'll try to answer it. The easiest way to ask a question for tomorrow is simply to post it as a comment below. I can't wait to see what you come up with!
January 21, 2008
The New Faces of Christianity 2: Power in the Book
Today the ACFAR Network continues reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! This week we are discussing chapter 2: "Power in the Book."
Summary
After differentiating between the Christianity of the West (Northern liberals) and the Christianity of the Global South (Southern conservatives), Jenkins examines why the South has such a high view of biblical authority. While part of the answer lies in the fact that the missionaries who brought Christianity to these areas were themselves generally conservative, it would be too simplistic to suggest that this foreign influence is the main reason the Global South holds to a high view of Scripture. He writes, "The communities to whom such ideas are targeted might be poor, but they do not constitute a cultural blank slate on which foreign notions can be inscribed at will" (21).
So then, what else can explain the conservatism of the South? First, the growing importance of the written word brought with it the advance of Christian Scripture. This is especially seen through the progress of literacy and the translation of the Bible into native languages. Second, the centrality of the public reading of Scripture leads to a different kind of reception and impact. Third, the frequent retelling of the Bible's stories and narratives as well as the practice of drama bring the Bible alive to those in the Global South. Fourth, music has been effectively used to internalize Bible passages, stories, and doctrines. When taken together, all of these factors have lead to a widespread belief in the absolute authority of Scripture.
This high view of Scripture defines how the Bible is understood. Jenkins says,
Not only may they practice proof-texting, but their reverence for the Bible also may lead to superstitious and magical beliefs. The Bible itself is often seen as the center of spiritual power which can combat sickness and evil. It can even be used as a tool for divination!
Additionally, the author notes "The mystical awe inspired by the Bible text sometimes encourages suspicions about the existence of other lost or secret portions of scripture" (37). Differences between the books found in the Catholic and Protestant Bibles suggest that some Christians have wanted to suppress biblical texts or hide certain spiritual truths.
In any case, Christian Scripture holds a fundamental role of authority in Southern churches. They reject Northern liberal attempts to minimize what the Bible teaches.
My Thoughts
I found this chapter very informative. Reading about the different ways in which the Word of God has impacted the Global South causes me to praise God! From recognizing the importance of the public reading and exposition of Scripture to the singing of God-glorifying music, these churches understand the foundational place of the Bible in our faith.
However, the entire section "My Bible and I" disturbed me. Misusing Scripture through proof-texting often leads to error. Believing that the Bible is an object with inherent power misplaces a believer's trust in God to a physical object. A fascination with secret spiritual truths
found outside of Scripture undermines the sufficiency of God's revelation.
Jenkins also troubled me with a statement at the end of the chapter:
Rejecting liberal views of biblical inspiration must not lead to a postmodern approach in understanding Scripture. Churches do not give meaning to a biblical text--they must seek to know the meaning given by the author and revealed by God.
As this chapter shows, we have reason both to celebrate and to be concerned. A high view of Scripture is good, but the Bible must be interpreted properly and trusted as the sufficient and complete revelation from God. How can we help our spiritual brothers and sisters in Africa to not only believe in the Bible but to know it and to use it in refuting error?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
Summary
After differentiating between the Christianity of the West (Northern liberals) and the Christianity of the Global South (Southern conservatives), Jenkins examines why the South has such a high view of biblical authority. While part of the answer lies in the fact that the missionaries who brought Christianity to these areas were themselves generally conservative, it would be too simplistic to suggest that this foreign influence is the main reason the Global South holds to a high view of Scripture. He writes, "The communities to whom such ideas are targeted might be poor, but they do not constitute a cultural blank slate on which foreign notions can be inscribed at will" (21).
So then, what else can explain the conservatism of the South? First, the growing importance of the written word brought with it the advance of Christian Scripture. This is especially seen through the progress of literacy and the translation of the Bible into native languages. Second, the centrality of the public reading of Scripture leads to a different kind of reception and impact. Third, the frequent retelling of the Bible's stories and narratives as well as the practice of drama bring the Bible alive to those in the Global South. Fourth, music has been effectively used to internalize Bible passages, stories, and doctrines. When taken together, all of these factors have lead to a widespread belief in the absolute authority of Scripture.
This high view of Scripture defines how the Bible is understood. Jenkins says,
If every word is true, then the whole is contained in each part, and indeed in each verse. This encourages the use of popular proof texts, which are cited very much as aphorisms and proverbs were used in traditional African and Asian societies. . . . At its worst--whether in Africa or North America--this literalist approach can lead to a selective reading of the scripture, a stress on passages that confirm familiar ideas or prejudices, and a neglect of context. Texts thus become little more than bumper sticker slogans (35).
Not only may they practice proof-texting, but their reverence for the Bible also may lead to superstitious and magical beliefs. The Bible itself is often seen as the center of spiritual power which can combat sickness and evil. It can even be used as a tool for divination!
Additionally, the author notes "The mystical awe inspired by the Bible text sometimes encourages suspicions about the existence of other lost or secret portions of scripture" (37). Differences between the books found in the Catholic and Protestant Bibles suggest that some Christians have wanted to suppress biblical texts or hide certain spiritual truths.
In any case, Christian Scripture holds a fundamental role of authority in Southern churches. They reject Northern liberal attempts to minimize what the Bible teaches.
My Thoughts
I found this chapter very informative. Reading about the different ways in which the Word of God has impacted the Global South causes me to praise God! From recognizing the importance of the public reading and exposition of Scripture to the singing of God-glorifying music, these churches understand the foundational place of the Bible in our faith.
However, the entire section "My Bible and I" disturbed me. Misusing Scripture through proof-texting often leads to error. Believing that the Bible is an object with inherent power misplaces a believer's trust in God to a physical object. A fascination with secret spiritual truths
found outside of Scripture undermines the sufficiency of God's revelation.
Jenkins also troubled me with a statement at the end of the chapter:
The African view effectively follows more contemporary theories of reading and interpretation, stressing the role of the communities that receive and use the texts in question. From this perspective, it makes little difference to argue that a given text is clearly not from the hand of its supposed author, if it is received as authoritative by the churches that read it. . . . The nature of the reading community is critical. In this sense, literalism has much in common with postmodern theories of reading (41).
Rejecting liberal views of biblical inspiration must not lead to a postmodern approach in understanding Scripture. Churches do not give meaning to a biblical text--they must seek to know the meaning given by the author and revealed by God.
As this chapter shows, we have reason both to celebrate and to be concerned. A high view of Scripture is good, but the Bible must be interpreted properly and trusted as the sufficient and complete revelation from God. How can we help our spiritual brothers and sisters in Africa to not only believe in the Bible but to know it and to use it in refuting error?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
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