Missions 101

It is unfortunate that portrayals of Jesus as an ancestor by liberal African theologians go unchallenged in most African settings. Yet, there are various reasons to be concerned.

Unbiblical Starting Point
The starting point of ancestor Christology by African theologians is not the Bible. Orobator, for example, denies the historicity of the Gospel accounts of Jesus and argues that they were concerned with “faith” and not “facts.” Therefore, any talk about Jesus must be from the point of a view of faith (68). Thus, African Christology must be concerned with how to bring about faith or encourage the African’s faith, and not about objective facts about Jesus.

Anything African that communicates Christ and results in faith is acceptable. What this means, then, is that the faith of the African determines how one talks about Jesus Christ. Why so? Because each Gospel account of Jesus is an interpretation of who Jesus is from their faith community. We can speak of the Jesus of Matthew, Mark, Luke, and John (Orobator, 69). Following the example of the Gospel writers, Africans are to work out their own answers to the “fundamental question of Jesus in Matthew 16:13-16: ‘Who do you say that I am?” (Orobator, 72).

Rejection of the Jesus of the Missionaries
Christ as presented by the missionaries in the advent of Christianity in Africa is foreign to the African person (they assume). It is argued that Africans do not understand the name or the person. So, there needs to be a recast of the person of Jesus in authentic African categories for him to make sense. One of the categories for recasting Jesus in the African context is that of an ancestor, which is authentically African. Only then will the African man cease from embracing a foreign Jesus of the missionary whom he does not know.

The problem here is that the focus is on the agents (those who preached Christ) and, therefore, a rejection of Jesus as the missionary Jesus. Is the quest for an African Jesus the answer? Rather than searching Scripture to understand Jesus as preached by the early missionaries, these theologians assume that he was a Jesus created in the image of the missionary’s culture and must be replaced by a Jesus of the African culture.

Authority of the Bible is Missing in this Debate
It is obvious that those who argue for ancestor Christology do not hold the Bible as the revealed Word of God with authority. They easily set it aside as reflecting cultural experiences of people who were trying to make sense of Jesus. Yet, a proper reading of Scripture gives us a solid biblical Christology that transcends cultures.

Christology Built on Myth? 
Ancestor Christology is built on a belief system that even Africans cannot objectively argue for. This Christology requires one to believe that the cult of ancestors, as Africans understand it, is real. Is it? It requires accepting that the dead (ancestors) are playing the role of life giver, mediator, and should be appeased through rituals and sacrifices. Is this really a good starting point for understanding Jesus?

Jesus Christ is no Longer Exclusive
In this system, Jesus is only unique in the sense that he is the Son of God and therefore his role transcends that of the ancestors. In other words, he is better than them, but they play essentially the same role. The truth is that Christ alone saves. Ancestors are dead people and cannot be the source of life.

Ancestor Christology Does Not Save
Nothing is said about our sin against God (instead, sin is against the community as they argue), judgment, or the role of Christ as the Lamb of God who takes away the sins of the World. He is only looked at in the role of ancestor. Yet, the Bible is clear on the centrality of Christ in our salvation. The liberal African Jesus is not difficult to embrace, yet he does not save.

The liberal African Jesus is not difficult to embrace, yet he does not save. -Tweet this

All Man, Not God
A careful reading of ancestor Christology gives us Jesus only as a man and not as God himself. That is the only way this kind of theology can work.

Having pointed out the ways ancestor Christology is deficient, what then should be our approach in communicating Christ in a relevant way within the African context?

The Other Equally Very Important Side of Romans 10:14-17

14 How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? 15 And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” 16 But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” 17 So faith comes from hearing, and hearing through the word of Christ.

Paul’s words to the Romans in this passage have appeared in many sermons on missions and in missionary reports. The argument often is that people must be sent to preach the gospel, since without a preacher, people will not call on the name of the Lord and be saved. The logic of Romans 10:14-15 is straightforward. This point cannot be debated. But, have we missed an equally very important point of this passage by focusing so much on the need to send?  I think so.

There is another part of Romans 10 that, if taken seriously, will intensify the desire to bring the gospel to the nations. This point only comes into view when we take Romans 10:14-15 in the context of Romans 9:30-10:17. We want to ask, “Why did Paul say these words in this particular place?” To answer, we look in summary form at the development of his argument and make the following observations:

1.There is a situation of unbelief that is displeasing to Paul (9:30-33). The issue is that Gentiles have trusted God for righteousness. But Israel, by trying to pursue righteousness through works, has not obtained it (9:32). The actions of Gentiles and those of Israel are contrasted in 9:30-31. Israel failed to understand that being made right with God is a matter of faith and not works. It is the person who “believes in him” that “will not be put to shame” (9:33). Right away, we see that faith is necessary for a right relationship with God.

2. Paul’s response to the situation of unbelief in Israel (10:1-4). In response, Paul says, “Brothers, my heart’s desire and prayer to God for them is that they may be saved” (10:1). It seems that Paul is very burdened, desires their salvation, and prays that God will do it. His burden is because his fellow Israelites are zealous for God, but in ignorance. They do not know that righteousness with God is by faith and not by works, and so they labor to obtain it. In other words, they are lost and need the gospel that promises salvation through faith alone.

3. The message of salvation explained (10:5-13). In this section, Paul takes time to explain the message of salvation that is by faith. In order to do that, he contrasts righteousness by the law and righteousness by faith (10:5-6). As a matter of fact, the message is not so hard that one should wonder how he or she can possibly obtain it (10:6b-8). The message says, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved” (10:9-10). This is the message taught in Scripture (10:11) and the same message holds for everyone (10:12). What is required is faith: “Everyone who calls on the name of the Lord will be saved” (10:13).

 4. But how is anyone to hear unless there is a preacher (10:14-15). The words of Paul about the need for a preacher to be sent comes in the context of the unbelief of Israel and the faith of Gentiles, his burden for his people and prayer that God will save them, and his explanation of the gospel message that brings salvation.

In view of the above observations, we can note the following points:

1. It is not enough to be eager to send people to preach the gospel. One can do that and not be moved by it at all. Anybody can give money for a preacher to be sent to the heathen. Instead, it seems that preceding the sending is a sense of the danger of the lost in seeking a righteousness of their own based on works and a burden for them; a desire and prayer that God will save them. Paul was burdened and so he prayed. He also knew how ignorant his fellow country people were, and sought to help change the situation. So, there needs to be an understanding of the situation of those needing to hear the gospel, a burden on our hearts that pushes us to pray.
2. The message of salvation is clear and rooted in Scripture. Paul took time (10:5-13) to explain the message of salvation. It is not enough to know that people need the gospel, it is not enough to be burdened and pray, we must armourselves with a message. It must be clear and easily explained.
3. After all of these, then we seek to see how that message will go to those who need it by sending preachers (10:14-15). Interestingly, the preacher must have a message because without a message there will be no faith. Note what Paul says in 10:17, “So faith comes from hearing, and hearing through the word of Christ.”

As we strive to bring the gospel to the nations, let us ask God to give us a burden for the nations, be purposeful in prayer, confident in our message, and obedient in going and sending.

From Edwards:

Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad’s of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

Resolved, to live with all my might, while I do live.

Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

It is common to hear some Christians say that suffering is not something that should happen to God-fearing people. In some contexts, it is argued that suffering is a sign that God is not happy with you. Those experiencing any form of suffering are told that if only they trust God, he will take it away. Is this practical?

We all know that suffering is part of the human life, as long as Jesus tarries. The question is not whether we are to suffer, but how we should suffer. A most practical way to face and persevere in suffering without cursing God, as Job’s wife asked him to do, is to have right beliefs. It is best to embrace what Scripture says to us about suffering, and to affirm it when suffering does come. The starting point for this practice is first of all to accept the fact that as followers of Christ, we are called not to a suffering-free life but rather to expect it. What is the evidence for this? 

1. Suffering along with faith is God’s gift to us (Phil. 1:29).
2. According to Peter, suffering is what we have been called to (1 Peter 2:20-21).
3. Suffering provides us with an opportunity to make a defense for what we have believed (1 Peter 3:14-15).
4. Suffering dishonor for the sake of Christ’s name is worth rejoicing over (Acts 5:41).
5. True children of God will suffer, and we must suffer with Christ in order to enjoy eternity with him (Rom. 8:17).
6. Suffering purifies our faith and prepares us for glory at the revelation of Jesus Christ (1 Peter 1:6-7; Rom. 5:3).
7. We are destined for affliction, and those who hear the gospel must also hear that they must expect affliction (1 Thess. 3:3-4).
8. Our suffering testifies to God’s power (2 Cor. 12:8-10).
9. We are not better than Jesus, who suffered for us not because of any sin on his part. If he was persecuted, how much more his followers (John 15:20)?
10. We have the example of Jesus to follow in suffering (1 Peter 2:21-23).
11. Our sufferings become a means of comfort for fellow believers (2 Cor. 1: 3-7).
12. Suffering causes us to rely not on ourselves but on God who delivers us (2 Cor. 1:8-11).

The next time someone says to you that suffering is not your portion or that God does not want his children to suffer, tell them to get behind you for they are not speaking in accordance with the truth of Scripture. Those who shun suffering in the name of spirituality may find in the end that they have no place in the kingdom of God. It is indeed through much suffering and affliction that we will enter the kingdom of heaven.

You are I are called to suffer and to honor God in our suffering. We will suffer well (for the glory of God) only when we focus not on our present temporary afflictions but on the reality of our future glory (2 Cor. 4:17-18; Rom. 8:18).

May God grant us to suffer well like Jesus, “the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Heb. 12:2). 

Martin Luther’s theology of the cross, in contrast to a theology of glory, greatly pervaded many of his other theological systems.  This theme is immensely significant because it attacks the very root of all our sinful tendencies—pride.  A robust theology of the cross not only draws us to exult in the glory of Christ in his humiliation, but it also calls us to imitate his ‘kenosis’ even to the point of death on a cross.  The cross and the crypt must precede the crown.  This is the mysterious wisdom of God.  However, in our pride and selfishness, we are prone to live out of sync with this gospel truth.  A theology of the cross leads us to know the fellowship of Christ in His sufferings.  For the sake of knowing Christ, we must be mastered by such a theology of the cross. 

Luther’s theology of the cross permeated all of his other theological convictions.  Theologians debate as to whether Luther’s theology was chiefly marked by a cross-centered theology, a word-centered theology, and a theology of two kinds of righteousness.  There is good reason to suggest a cross-centered theology is the case.  Here’s a brief review of how the theology of the cross is central in Luther’s theology.  The theology of the cross affects God’s special revelation to us.  It is a mystery hidden by the pride and wisdom of man.  Too often our understanding of God is that he is a wrathful and capricious God who demands human contribution.  But, God has revealed himself through the Incarnate Word, in the Written Word, through the preached Word, and in Sacramental Word.  The apex of God’s self-revelation in the Word is always the death of the Son.  God’s power is revealed in his humility on the cross.  God’s power in the lives of believers is revealed in our weakness.  The wisdom of God is revealed in the foolishness of the crib, cross, and crypt, yet the last place human wisdom would look for God is in a manger, on a cross, and in a tomb.  Such places mysteriously reveal his amazing love for fallen sinners. 

The theology of the cross affects our discipleship.  Our personal sufferings (or crosses) don’t save us or others, but they do serve the neighbor.  The crosses of daily life convey the love of Christ to others in a world of suffering.  We overcome evil by living life under the cross.  We must avoid the temptation to think that we are something special for suffering or for success.  There can be a false pride in suffering, but if we learn to suffer well, we will know the fellowship of Christ as we make sacrifices to serve others.  These crosses are not only illnesses and inconveniences.  They arise out of serving in ways that twist us out of our comfort zones for the sake of loving others.  Our personal preferences go to the stake for the sake of other people.  We should not fall into the temptation that God calls us to be masochists or self-made martyrs.  Conversely, we should not fall into the trap that says God wants to bless us with ease, comfort, convenience, and fun.  The true Christian life should be one of triumph and power through suffering, not in escape from suffering.  In other words, we experience the power of the resurrection through a cross-like life.