A Theologically-Driven Missiology (Pt. 7: Salvation)

A Theologically-Driven Missiology (Pt. 7: Salvation)

Note: This series of posts deals with the relationship between doctrine and practice in general, and between theology and missiology in particular. It argues that sound theology should provide the starting point, trajectory, and parameters for missiological practice. It seeks a “theologically-driven” missiology both for the United States and international contexts.

The doctrine of salvation receives as much attention as any of the classical loci of Christian doctrine. It is central to missiological method, and yet ironically, it seems that we have a difficult time making a “full connect” between the doctrine and our methods and strategies.

The Redemption of Man

Salvation is God’s work from beginning to end (Ps 3:8; Heb 12:2). At the beginning, we see God’s hand in election, the gracious decision by which He elects man to salvation. We see God’s hand also in His calling of man back to himself (Gen 3:9), and in calling proclaimers who are an instrument of others’ salvation (Rom 10:14-15).

God is also at work as man repents and places faith in Christ. He is converted as God regenerates him, renewing his inner man, and imparting eternal life to him. Together, conversion and regeneration shed light upon the fact that a saved man now has union with Christ. This salvation is wrought by Christ’s work on the cross, whereby man may be justified and sanctified. Salvation is by grace alone, through faith alone, in Christ alone.

We seek to form missiological practices that recognize all aspects of God’s work of salvation. Because of the limited scope of this post, I will choose only a handful of the many facets of soteriology and give a limited exposition of their implication for missiology.

We must recognize that it is God who calls.

In the ordo salutis, we seek God drawing men unto Himself (Gen 3:9; Lk 15:1-7). While we as human beings will never have sure or final knowledge of who God is drawing unto Himself, one thing that we may do is pray that God will bring across our paths those men and women whom God is drawing unto himself. These may very well be men and women through whom He will declare his glory to an entire city or people group. We may pray for particular people, asking God to begin drawing them unto Himself.

We must call them to repentance and not merely mental assent.

We must work hard to form evangelism and discipleship practices that recognize all of the salvific process. We cannot ignore any one part (e.g. calling, belief, repentance, etc.) One of the most oft-ignored aspects of salvation is repentance. Therefore, we seek to form testimonies, and gospel presentations, and Bible-study sets that call men to repentance rather than merely to mental assent. This means that men must turn their backs on false saviors; they must repudiate tribal gods and witch doctors; they must reject their belief that the Qur’an is God’s revelation and that Muhammad is His prophet; they must cease to worship in spirit temples and ancestral shrines; and they must turn their back on the worship of sex, money, and power.

We must preach salvation by grace through faith in Christ, and do so in a way that is both faithful and meaningful.

We must work hard to preach justification by grace alone, through faith alone, in Christ alone. We must do so in a way that is both faithful and meaningful. By faithful, I mean that we must be true to the authorial intent of the biblical writers, to the meaning of the text of Scripture, and by meaningful I mean that we must communicate in such a way that the audience understands our message in the way we intend it. We must be very careful, as we face cross-cultural and cross-linguistic challenges, to work hard not only to rightly divide the Word, but also to clearly proclaim the Word.

We must beware of mechanical or magical understandings of salvation.

During a recent conversation with a regional leader for the International Mission Board, he mentioned that perhaps the greatest confusion for many of our good Baptist people is the tendency toward a “magical” or “mechanistic” view of salvation. We must correct the tendency to view salvation as mere mental assent, mere verbal profession of faith, or mere repetition of a prayer of salvation. If a person holds to such a reductionist view of salvation, he will have a wrong goal: the maximum number of people who have prayed a prayer or made a verbal profession. Further, he will have given false assurance of salvation to men who are not saved, and a false testimony to the church and the broader community. Finally, he will likely create methods of evangelism that are reductionist to the extreme and harmful to the progress of the gospel and the planting of healthy churches.

We must beware of both reductionism and complexification.

One who holds to a mechanical or magical understanding of salvation will likely create methods of evangelism, discipleship, leadership training, and theological education that are reductionist to the extreme, that misunderstand what we are saved from and what we are saved for. Others, however, run the opposite risk of crafting methods that are unnecessarily complex. Here, the tendency is to attempt to dump one’s historical, systematic, and philosophical theology on the new convert’s head. Instead, he needs to be taught the gospel in a manner that he is capable of understanding and reproducing. We must resist, therefore, the twin errors of reductionism and complexification.

We must make sure that our methods are grace- and gospel-centered.

We must make sure that our missiological methods are gospel-centered and therefore grace-centered. Since it is only the gospel that saves, our methods should be gospel-centered. Since salvation is by grace through faith, our methods should be centered on grace. Too often, we unwittingly teach and operate in a legalistic, works-centered manner. Further, we fail to realize that it is not only justification which comes by grace through faith, but sanctification also.

We must learn how to disciple.

We must learn to make disciples, and we must learn that discipleship is not a once-a-week Bible study.

When we teach the Scriptures, we seek to teach the whole counsel of God. Evangelism and discipleship are best accomplished by teaching the Grand Redemptive Narrative (GRN). We don’t need months or years to do this. It may be accomplished in 15 minutes, in an hour, or in a 20 lesson Bible study set. This narrative is what explains to us who God is, who we are, what salvation is, and (I would like to stress) exactly what it means that salvation comes by grace through faith.

We must also learn to do obedience-based teaching. We teach men and women to obey the commands set forth in Scripture. This encourages and equips them to begin obeying their Lord and living the Christian life from the very outset. It is best if obedience-based teaching is done in the context of GRN teaching, so that the disciple does not revert to a works-centered, legalistic view of the gospel.

We must learn that discipleship is life-on-life. Discipleship is not accomplished merely by information dissemination. It is caught just as much as it is taught. We must roll up our shirt sleeves, and get involved in people’s lives, eating with them, laughing with them and weeping with them. We must show a man what it means for him to love his wife and children, and show him what it means to carry himself with the grace and love of Christ, and show him how to remain faithful in the midst of adversity.

Conclusion

In sum, the doctrine of salvation is a most precious doctrine, displaying for us the salvation that we have found in Christ Jesus, to the glory of God the Father. It is our responsibility and high privilege to proclaim that gospel in a manner worthy of our Lord. Whatever we model, for the new believers we disciple and for the churches we plant, will likely be copied for generations to come. Nothing less than the purity of the gospel and the health of the church is at stake.

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A Theologically-Driven Missiology (Pt. 4: Christ)

Note: This series of posts deals with the relationship between doctrine and practice in general, and between theology and missiology in particular. It argues that sound theology should provide the starting point, trajectory, and parameters for missiological practice. It seeks a “theologically-driven” missiology both for the United States and international contexts.

A Hindu once asked Dr. E. Stanley Jones, ‘What has Christianity to offer that our religion has not?’ He replied, ‘Jesus Christ.'” Indeed, Jesus Christ is central to Christian belief and practice, and is the driving force in our missiology. He stands at the center of the universe, at the center of the Scriptures, and at the center of our missiology.

Jesus Christ is Supreme

Jesus Christ is pre-eminent-All things were created by Him, through Him, and for Him (Col 1:16). It is only through Him that man is saved (Acts 4:12) and only through Him that the church is built (Mt 16:18). It is in Christ, as Ajith Fernando asserts in The Supremacy of Christ, that “The Creator of the world has indeed presented the complete solution to the human predicament. As such it is supreme; it is unique; and it is absolute. So we have the audacity in this pluralistic age to say that Jesus as He is portrayed in the Bible is not only unique but also supreme.”

He is the Center of the Scriptures

In Christian mission, we are proclaiming the Scriptures, which proclaim none other than Christ himself. Both the Old and New Testaments are Christocentric-Christ Himself is the axis of the testaments, the linchpin of the canon. The purpose of the Scriptures is to present Christ (Luke 24:27).

How do the Scriptures present Christ? We may begin by saying that the central promise of the Scriptures is that God would send Messiah. Riveted to that is the further promise that Messiah would win the nations unto himself and indeed reconcile all things unto himself. From the third chapter of Genesis onwards, we see the triumphant march of God to fulfill that promise, in spite of seemingly impossible obstacles. God fulfilled His promise, in that Messiah came and dwelt among us. He was crucified, rose again, and ascended to heaven, where he is now at the right hand of God the Father. And God will further fulfill His promise, in that Messiah will come again and bring with Him a new heavens and a new earth.

He Has Commissioned Us

It is between the first and second coming of our Lord that we now live and minister. We live “between the times,” and our commission is to join Him as He wins the nations and reconciles all things unto Himself.

In Matthew’s gospel, we are given Jesus’ command: “All authority has been given to Me in heaven and on earth. Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

In the first phrase, “All authority has been given to Me in heaven and on earth,” it is made clear that the follower of any other lord must repent and follow Jesus, and that this is on the basis of the supreme authority of the Lord of the universe. He created the universe; he sustains it; indeed, in Him all things hold together. He has authority over Satan, evil spirits, the forces of nature, the human race, and indeed all of the created order. We go in confidence.

Next, Our Lord gives the imperative, “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” In this command, we are instructed to make disciples, and not merely professions of faith. Moreover, we are given directives for disciple-making. We are to do so through baptism (and therefore in the context of His church) and in the name of the Triune God (who alone can save).

Moreover, making disciples includes “teaching them to obey everything I have commanded you.” The missiological implications of this are manifold. Here are two:

First, the “commands of Christ” are contained in the Christian Scriptures. There is no true evangelism or discipleship apart from the proclamation of the Word of God. Any other tool that we may use, such as apologetic dialogue, is preliminary and is for the purpose of engaging that person with the Word of God.

Second, the “commands of Christ” are not limited to those statements in the New Testament in which Jesus speaks in the imperative. Indeed, the entirety of Scripture, including Old and New Testaments, teaches us what God has done through Christ. Anything that Scripture teaches, Christ teaches. There are some who would say that this is “bibliolatry,” that we are making a paper pope of the Bible. They would set Christ in opposition to the Scriptures, and then claim that their allegiance is to Christ but not to the Scriptures. They “just want to follow Jesus.” And it is our conviction that the only way to follow Jesus is to follow him back to the Bible. We follow him, for example, to Mt 5: 18, “For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.” All Scripture is inspired by God, and hence also bears the insignia of Christ. Our evangelism and discipleship, therefore, will include the clear teaching of the entire canon of Scripture.

He is the Impetus for Missiology

In the final phrase of Mt 28:20, our Lord promises, “And surely I am with you always, to the very end of the age.” This is our confidence, that we go under the authority of Christ and in the very presence of Christ. Missiology is at its heart Christological. There is perhaps no better picture of the Christological nature of missiology than Rev 5, where we see the Lamb-Like Lion receiving the worship of the nations, as the nations sing, “You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth.”

We now live in anticipation of His Second Coming, when He will be seen in all of His splendor as the King of the Nations. Until that time, and upon His authority, it is our charge to proclaim the gospel to all tribes, tongues, peoples, and nations, whether they be found far or near.