Theological News On-Line

Issue 43    Jan 2006	'Promoting Biblical Truth by Networking Theologians'

Published by Theological Commission of the World Evangelical Alliance

Editor: David Parker wef-tc@pacific.net.au
email distribution: Dr.Paul C. Murdoch Murdoch@ead.de

Welcome to WEA Theological News On-Line - this is the on-line version of our printed quarterly, WEA Theological News (ISSN 0260-3705). WEA TN On-Line is issued approximately six-weekly. The content of the printed and on-line versions overlap but are not identical. We also publish Evangelical Review of Theology. For more information, visit our website www.worldevangelicalalliance.com/commissions/tcpubs.htm  

We welcome news reports on theological matters for both versions - they can cover theological institutions, conferences, publications, faculty, trends and developments, etc. of interest to evangelical theologians around the world.

For more information on the work of the Theological Commission, contact the Executive Chair, Dr Rolf Hille r.hille@bengelhaus.de 

In this issue:

•  Theological Commission Expands Membership: Applications invited for new membership categories
•  Verbum: Islam and the birth of Christ
•  New Book Tackles Conversion in India
•  Ethiopia Graduate School building program
•  Lausanne - 2006 Younger Leaders Gathering
•  Book Review: One Faith: the Evangelical Consensus (Thomas Oden, James Packer)

Theological Commission Expands Membership: Applications invited for new membership categories

The WEA Theological Commission has expanded its membership categories and is now inviting those interested in participating in the new scheme to lodge their applications.

The TC consists of a core group of about 15 people known as Commissioners, representing a geographical and confessional cross-section of global evangelicalism. This body acts as the steering and management committee, and meets annually for planning and strategy. This arrangement has been in place for some years, and represents a down-sizing from the much earlier arrangement when the TC was composed of a membership of around fifty people with an executive. After a period of planning, which concluded at the TC's annual meeting last year, three additional categories of participation have been set up. They are Affiliates, Associates and Partners.

Affiliates are Theological Commissions or like bodies affiliated with National and Regional Fellowships of the World Evangelical Alliance (or bodies nominated by such Fellowships to represent them). The other two groups, Associates and Partners, are drawn from a wider circle and consist of individuals or institutions who are interested in the work of the WEA Theological Commission and who are desirous of supporting its objectives and programs financially, prayerfully and practically. Individuals are known as Associates, while institutions such as seminaries, theological associations, churches, denominations, or mission bodies are known as Partners.

All three new categories will involve the payment of an annual fee which will entitle participants to receive Commission publications (including Evangelical Review of Theology and Theological News), news of activities and to be involved in the study units and other programs of the TC. They will also be able to be involved at their own expense in the public meetings and events of TC. Affiliates and Partners will be able to nominate one representative and Associates will be able to participate personally as non-voting members at TC meetings. In addition, Affiliates will be able to nominate a representative attending designated sessions of the Theological Commission to form (with the officers of the Theological Commission) an Advisory Panel to support and guide the work of the TC.

Dr Rolf Hille, Executive Chair of the TC, said, "We want to broaden the involvement of the evangelical theological community around the world in our work, and we are looking forward to much interest in this new scheme. We believe it will be a great help as we work towards our aim which is 'to promote biblical truth by networking theologians to serve the church in obedience to Christ'. We are grateful for the interest and encouragement we receive from many parts of the world and now this expansion of our membership will be a practical means to enlist people and institutions in our work of theological study, reflection and publication.

Further details and an application form may be obtained from the TC Australian office (email wef-tc@pacific.net.au). It is expected that arrangements for the new scheme will be fine-tuned as experience is gained. Membership fees are currently (2006) set at US $75, $150 and $250 for small, medium and large organizations respectively, on a self determining basis. Fees can be paid in US dollars or equivalent major currency.

Verbum: Islam and the birth of Christ

No 3: January 2006

by Dr Anthony McRoy, Evangelical Theological College of Wales, UK mcr_anth@yahoo.co.uk 

Many Evangelical Christians are surprised to discover that Islam believes in Jesus as the Virgin-born Messiah and Prophet. Indeed, it is interesting we have many professing Christian leaders who deny the supernatural birth of Jesus, but all orthodox and believing Muslims hold to it firmly. The starting point for any theological dialogue between Evangelicals and Muslims could be this common ground. However, there are important differences that must be recognised.

The chapters of the Qur'an are termed 'Surahs' (meaning 'fences'). Surah An-Anbiyaa 21:91 states: 'And (remember) her who guarded her chastity: We breathed into her of Our Spirit and We made her and her son a Sign for all peoples'. Similarly in Surah Al-i-Imran 3:45ff we encounter terms that resemble the lukan Annunciation narrative: '45 (And remember) when the angels said: O Mary! Allah giveth thee glad tidings of a word from Him, whose name is the Messiah, Jesus, son of Mary…47 She said: My Lord! How can I have a child when no mortal hath touched me? He said: … Allah createth what He will… He saith unto it only: Be! and it is.' Similar expressions are made in Surah Maryam 19:20.

Although there is this common ground, notice that Islam attaches no theological significance to the Virgin birth; Surah 3:59 states: 'Lo! the likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then He said unto him: Be! and he is.' Muslims often state that Adam's creation was a greater miracle, since he had no parents at all! Moreover, there does not seem to be any compelling reason for the virgin birth in the Qur'an, since Islam denies original sin; the miracle is merely an arbitrary act of God's will, an expression of His power. However, one interesting point in the Hadith, the narrations of Muhammad (the second source of authority for Muslims), indicates the uniqueness of Christ's birth: Narrated by Abu Huraira: The Prophet said, 'When any human being is born, Satan touches him at both sides of the body with his two fingers, except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead.' (Sahih Al-Bukhari Hadith 4.506)

The meaning of 'spirit' in Surah 21:91 is uncertain. It can mean God Himself, although the title 'Holy Spirit' usually refers to the Angel Gabriel. The birth of Jesus is accompanied by Mary's retirement to a remote place under a palm-tree (Surah Maryam 19:23) not a journey to Bethlehem. The figure of Joseph does not occur. Many Muslims attempt to quote the medieval forgery the "Gospel of Barnabas" to persuade Christians that it is the true Gospel. One of its many failings is that it reproduces contemporary Catholic superstition about Mary that she experienced no pains in child-birth: 'The virgin …brought forth her son without pain...' In contrast, Surah Maryam asserts that Mary did experience pain: 'And the pangs of childbirth drove her unto the trunk of the palm tree.' The canonical gospels are silent on the issue, but we may presume that the actual delivery was normal.

The Biblical infancy narratives are not reproduced in the Qur'an; instead we have the wunderkind of apocryphal gospels, with Jesus speaking in the cradle (Surah Maryam 19:19ff; cf the apocryphal Gospel of the Infancy) '1. .. Jesus spoke… lying in His cradle … "I am Jesus, the Son of God…"' Surah Maida 5:110 presents Jesus performing the miracle of animating clay birds: '...thou makest out of clay as it were the figure of a bird ...and thou breathest into it and it becometh a bird...' Again in Infancy 36. we read that the seven year-old Jesus: '… made figures of birds and sparrows, which flew when He told them to fly...' Similar ideas are found in the Gospel of Thomas the Israelite.

It follows that Evangelicals must comprehend that when Muslims agree that Jesus was virgin-born and worked miracles, their understanding differs markedly from the Christian position. We Christians must relate the miracles to Christ's public ministry following the baptism, and explain the significance of the Virgin birth for Christians in terms of fulfilment of prophecy (Isaiah 7:14) and relation to the doctrine of Original Sin.

Further reading:

•  Peter Riddell & Peter Cotterell, Islam in Conflict: Past, Present and Future (IVP, 2003)
•  Samuel Zwemer, The Muslim Christ (Oliphant Anderson and Ferrier, 1912)
•  Neal Robinson, Christ in Islam and Christianity (Macmillan, 1991)

Verbum: Welcome to Verbum - a page of thoughtful comment and insight giving perspectives and overviews of topical issues. It appears in both our print and electronic editions. Reproduction and wider circulation is encouraged. Please acknowledge as "Verbum: WEA Theological News January 2006". Contributions from readers of ideas and articles (700 words) are warmly welcomed.

New Book Tackles Conversion in India

A new book tackles the problem of conversion in India from a theological perspective. Based on a M. Phil. dissertation at Andhra University, and published by ISPCK, it is titled The Phenomenon of Christian Conversion with Particular Reference to its Theology in the Indian Context. Written by James Chacko, Executive Director of New and Living Way Ministries, it investigates the subject from the Old and New Testament, and also examines relevant issues pertinent to the Indian context and the continued influence of this issue in the life and theology of the church.

Conversion is an emotive word, and is often misunderstood. In the Indian context, it is also often threatening due to deep-rooted historical and socio-political factors in the Indian context. The author claims that "Any open dialogue about conversion is possible only on the basis of the clear understanding of the theology of conversion in its Biblical and contemporary context". The small book is noteworthy because of the comprehensive nature of its analysis, which avoids common stereotypes and thereby appeals for a wide-ranging approach to the issue. It is hoped that the research embodied in the book will ignite lively discussion on the issue, develop an attitude to conversion which will promote peace and harmony among followers of various religions and encourage further research in India.

The book may be obtained from New and Living Way PO Box 259 Ashley IN 46705, for a minimum contribution of $6 including postage, with proceeds being devoted to the equipping of church planters in India.  www.newandlivingway.in 

Ethiopia Graduate School of Theology (EGST) Unveils Building Plans

From Dr. Debela Birri, EGST Director:

In 1997 God brought together the various denominations of Ethiopia to establish the Ethiopian Graduate School of Theology. By the Lord's mercies, EGST has emerged as a vital influence on the maturity and mission of Ethiopia's churches. More than ever, this country of 77 million needs well-trained men and women whose hearts beat with the rhythms of the gospel. Now we have the opportunity to take our training programs to a new level.

The growth of the Church in Ethiopia continues at an astonishing pace. With this growth comes a crying need for biblically astute servants for Ethiopia's churches whose membership is estimated at between 12 and 15 million. In the face of this need, EGST is the only graduate level theological training program in the Horn of Africa.

EGST currently operates out of a house on a piece of property that was purchased debt-free in 2002. This property has a prime location on a main artery into the centre of Ethiopia's capital. The location of the property is ideal. But the house itself is inadequate for the task. In short, we need space! At the same time, the school's location indicates the wisdom of taking advantage of the site's potential for revenue generation as we plan for hiring Ethiopian faculty members and other ongoing expenses. To build toward a new future for the Horn of Africa, we need a basis for sustainable development!

The cost of new facilities for EGST will be $1.904 million USD, spread out over three phases. These buildings will not only meet our facilities needs for the foreseeable future, but will provide a block of rentable office space for revenue generation. $1.9 million is more money than most Ethiopians can even imagine. And so we ask you to pray with us to the One who is able to do "far more than all we can ask or imagine."

Perhaps the Lord will lead you to join with us in the project in some way. Already we have received a pledge of $300,000 toward the project, and others are considering taking on a part of the project as well. For these, we are deeply grateful. We also wish to thank publicly the invaluable assistance of the U.K. architectural firm of Cotterell, Thomas and Thomas in the development of the design scheme for the project. We warmly invite you to join us in our task of extending God's gracious and saving reign throughout the Horn of Africa. For more information on this project, please do not hesitate to contact me (egst@ethionet.et) or Dr. Steve Bryan (steve.bryan@sim.org) or at PO Box 24934 Code 1000 Addis Ababa, Ethiopia

EGST News Dec 2005

Lausanne - 2006 Younger Leaders Gathering

September 2006 - 500 younger leaders will come together in Malaysia to seek the Lord's direction. Preparing to take the mantle of leadership, these young leaders represent the next generation who will covenant to bring the whole gospel to the whole world. A Lausanne selection committee is inviting this small group of 500 young people, based on recommendations from Christian leaders worldwide. Men and women between the ages of 25 and 35, currently serving in churches and ministries from all corners of the globe will join together with the common goal of reaching the world for Christ.

What happens when younger leaders from 135 countries come together for a week? Bridging cultural, language, and diversity in ministry, it could very well be chaos unless the Holy Spirit creates a supernatural unity - a unity that has historically been the core and spirit of the Lausanne movement.

Many of us can point to a few events of our life that are "defining" moments - moments that the Holy Spirit uses to mold our thinking and passions for service to Him. Historically, the Lord has used Lausanne gatherings over the years to create those moments. New ministries have been forged, partnerships between multiple Christian organizations have been established, and individual participants have sensed a renewing of call and refocus on ministry direction.

As these 500 leaders return to their regions of the world after the gathering in Malaysia, they will help lead additional Younger Leaders Gatherings. Plans are being made to hold one-day Global Advance gatherings in 50 cities worldwide. These will be co- run by participants and veteran Lausanne leaders to keep the momentum of younger leader development.

Additionally, within two years a more expanded weekend event called Global Connection will be held. This will be will be an opportunity for younger leader development in each of the 11 Lausanne regions of the world.

LCWE ENewsletter October 2005

Book Review: ONE FAITH: THE EVANGELICAL CONSENSUS

by Thomas C. Oden and James I. Packer
(Downer's Grove, IL: InterVarsity Press, 2004). Pp. 223. Cloth, ISBN 0-8308-3239-4

Oden and Packer have done evangelicalism a valuable service in this work affirming and outlining its underlying unity contra a reputation for fragmentation. Drawing upon a wide array of trans-denominational and international confessions, they posit a remarkable coherence among evangelicals regarding 'primary' doctrines. As senior statesmen of the evangelical movement they are uniquely qualified for this endeavour, representing (some would say) opposite ends of the evangelical spectrum (Wesleyan and Calvinist). Their collaboration is itself indicative of the unity they further affirm. Oden and Packer's own analysis of and vision for evangelical unity strengthens the work substantially. Some repetitiveness is evident but this is a very readable book.

However, while One Faith takes an important step toward not only affirming but also advancing evangelical unity, it does not deal with what its authors consider 'secondary' doctrines that admittedly involve controversy. Is the alleged unity substantive when it is decided in advance to ignore diversity? How contemporary evangelicals deal with differences says something too. Nevertheless, the distinction between 'primary' and 'secondary' status issues is an ancient and useful one potentially capable of carrying the burden and blessing of diversity. Though not a specifically scholarly work, students of evangelicalism as well as evangelical laity and clergy will benefit from this book.

Reviewed by Tony Richie, Knoxville, TN. This review was previously published by Religious Studies Review Vol. 30, no. 4 (Oct. 2004), p. 290.

WEA Theological News On-line

This is an electronic edition of WEA Theological News (ISSN 0260-3705) published by World Evangelical Fellowship Theological Commission; Chair: Dr Rolf Hille http://www.worldevangelical.org/theology.html 

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