The World Christian Movement Part II

PART II

THE WORLD CHRISTIAN MOVEMENT

Continued from previous page:

But if it refuses to jettison the biblical formulations, it also refuses to recite them in a wooden and unimaginative way. On the contrary, we have to engage in the continuous struggle (by prayer, study, and discussion) to relate the given gospel to the given situation. Since it comes from God we must guard it; since it is intended for modern men and women we must interpret it. We have to combine fidelity (constantly studying the biblical text) with sensitivity (constantly studying the contemporary scene). Only then can we hope with faithfulness and relevance to relate the Word to the world, the gospel to the context, Scripture to culture.65

Again, semantics is at play. The words sound good; they seem to imply that "wooden" conveying of the Gospel is ineffective. But they also imply that "images" such as "the blood of Christ" are not always relevant to the cultural context when evangelizing. Indeed, Stott suggests that Scripture must be made comformable to the culture if it is to have any meaning. Obviously hedoes not wish to offend anyone with the Gospel; therefore it takes studying the contemporary scene to make sure that however it is presented, the gospel of the World Christian Movement does not fail for having offended. But what does Peter say?

Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

Unto you therefore which believe he is precious: but unto them which be diobedient, the stone which the builders disallowed, the same is made the head of the corner,

And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. (1 Peter 2:6-8)

Likewise, Paul did not offer much hope for the world for the world as a whole:

For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. (1 Corinthian 1:18-19)

The Gospel is offensive to every culture of man. It was offensive to the Hebrew culture which should have been ready to receive it with gladness. The truth is that the Gospel is offensive to most people. There are few who surrender to it:

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. (Matthew 7:13-14)

Contextualization is explained in the following from the Lausanne Committee. Addressing two traditional approaches to the Gospel - the first, study of the Biblical texts without regard to the reader's culture, the second, discovering what the text meant in its original language and how it relates to the rest of Scripture - the Committee offered a third, "superior" approach:

A third approach begins by combining the positive elements of both the "popular" and the "historical" approaches. From the "historical" it takes the necessity of studying the original context and language, and from the "popular" the necessity of listening to God's word and obeying it. But it goes further than this. It takes seriously the cultural context of the contemporary readers as well that a dialogue must develop between the two.

It is the need for this dynamic interplay between text and interpreters which we wish to emphasize. Today's readers cannot come to the text in a personal vacuum, and should not try to. Instead, they should come with an awareness of concern stemming from their cultural background, personal situation, and responsibility to others. These concerns will influence the questions which are put to the Scriptures. What is received back, however, will not be answers only, but more questions. As we address Scripture, Scripture addresses us. We find that our culturally conditioned presuppositions are being challenged and our questions corrected. In fact, we are compelled to reformulate our previous questions and to ask fresh ones. So the living interaction proceeds.

In this process of interaction our knowledge of God and our response to this will are continuously being deepened. The more we come to know him, the greater our responsibility becomes to obey him in our own situation, and the more we respond obediently, the more he makes himself known.

It is this continuous growth in knowledge, love and obedience which is the purpose and profit of the "contextual" approach. Out of the context in which his word was originally given, we hear God speaking to us in our contemporary context, and we find it a transforming experience. This process is a kind of upward spiral in which Scriputre remains always central and normative. 66

We see that, in the eyes of the Lausanne Committee, Scripture must be approached with one's personal cultural context in mind in order to properly understand what God is saying. The :concerns" of one's culture, of course, include socio-political issues. Because God's Word does not actually mandate our involvement in sociopolitical issues, we must read that mandate into the contextualization of the Gospel. Subtle, but very effective in advancing the "evangelization" process.

The greates evil, as the new evangelicals put it, is to take Western culture along with the Gospel. Ralph Winter tells us to listen to the cry of the lost:

But if we would stop and listen we would hear a thousand voices from around the world screaming at us, "Give us your faith without your Western clothing (and vices)." 67

Is this true? It may be, where certain cultures have been propagandized by anti-Western elements against the "ugly American." But generally, cultures all over the world are trying their hardest to copy Western culture. Why is MacDonald's found in virutally every nation on earth today including Russia and China? Western clothing is so popular manufacturers can barely keep up with the demand. Western movies are hot items all over the world. Why is the Gospel not viable in its own right, simply because it has been so identified withe Western culture?

Speaking at InterVarsity Fellowship's Urbana Missions Conference, in February, 1997, Winter stressed the need to "de-Westernize" the Gospel. According to Winter, the key task of the West should be to allow other cultures to develop their own distinct kind of Christianity. "If they're reading the Bible, they will even out and become orthodox," he said. "The Bible will correct more than foreign missionaries." 68

If this is true, why do cults from Roman Catholicism to Mormonism to Jehovah's Witnesses, and even the Unification Church of Sun Myung Moon remain entrenched in damnable heresies in spite of their strong use of the Bible?

Utilizing contextualization, the Fuller School of Missions promotes the idea of gorup decisions. They believe that if leaders can be made to understand the Gospel within their culture will result in wholesale conversions to Christianity.

Donald McGavran states in his book, Bridges to God, that people all over the world can be evangelized by targeting the "unreached people groups." He also defines what he calls "spontaneous people movement," or "group decision." He theorizes that every group can be won to "the Cause of Christ" if we could know their "heart language" - if we can contextualize the Gospel to be meaningful to them. If we can find the picture - the symbolic language -to communicate to a people, we can substitute the Gospel.

But what does Scripture say?

So then faith cometh by hearing, and hearing by the word of God. (Romans 10:17)

It is the preaching of the Gospel of Jesus Christ, specifically, that leads men to salvation. Wherever the Gospel of Jesus Christ is preached the Holy Spirit draws men to the Father. This is the "calling" wherein Jesus said, "many are called, but few are chosen" (Matthew 22:14).

The Gospel does not present a Western cultural milieu. It stands alone as God's Word, made alive by the Holy Spirit who leads us into all truth. The need for contextualization is a myth promoted by Western religious leaders who, in their own right, detest Western culture for its perceived exploitation of the poor. It fits into the liberal social milieu that hates everything Western.

This is not a defense of Western culture, which admittedly is as ungodly, as any other culture. It is rather, a challenge of contextualization which will lead to its own subset of evils.

The truth is that, without proper guidance, and relying upon any cultural context, Western included, error will result. In the case of allowing people in heathen animistic cultures to place the Scriptures within their own context, the errors could be particularly evil. In response to Winter's remarks, one delegate from Ghana argued that such an approach in a pantheistic culture would just mean adding one more god to the pantheon and devaluing the significance of Christ.69

But Winter and the new evangelization leaders don't want to think of that. Instead, they insist that the only way to be effective in reaching their goal is to scrap any hint of Western culture from their efforts.

Urbana Director Dan Harrison stated that multicultural teams are emphasized because they are both "morally correct" and the most effective means ofmissions work. Also preferred are teams made up of the so-called Generation X, aged 18 to 30. 70

If multicultlural teams are "morally correct," does that mean that nonmulticultural teams are immoral? What does morality have to do with it? The Holy Spirit is the one who leads any ministry authored by the Father. To be immoral, one would have to be in sin - acting contrary to God's Word. The Jewish evangelists of the first century would be immoral according to this reasoning.

It is not significant that believers from virtually every culture througout the centuries never had the Gospel contextualized for them, yet they believed through proclamation of God's Word? We did not need a contextualized gospel to accommodate our world view or our culture. Just as John Wimber's theory that the Gospel is ineffective without signs and wonders is debunked by the history of true evangelism, so the theory of contextualization of the Gospel is debunked by the history of true evangelism.

Contextualization of the Gospel is what leads to a mishmash of religious confusion. People might "accept" Christ, but still go to their Buddhist temple or Shinto shrine. They might be Muslims and pray toward Mecca five times a day, but they would think they are praying toward Jesus if the Gospel can be contextualized to fit their cultural frame of reference so that their is no offense.

Does this seem far-fetched? Consider that one of the most prominent leaders among Christians in modern times, the late Norman Vincent Peale, was a 33rd Degree Mason who, when visiting the Orient, would meditate in a Shinto shrine. Consider that, in some Catholic countries, voodoo is actually practiced inside Roman Catholic churches under the watchful eyes of Roman Catholic priests. In fact, contextualization of the Gospel in Rome resulted in a blending of pagan and Christian symbols and practices. It is the reason pagan holidays are observed today, yet dedicated to Christ, contrary to His Word not to do as the heathen do.

The work of the World Council of Churches is basically contextualization of the Gospel. The WCC has been expert at utilizing psycho-neural linguistics, using biblical terms with altered meanings. This has allowed for non-offensive elements of Scripture to remain, while eliminating the most essential doctrines of the Faith for the sake of unity. And the unity they seek is not just with other professing Christians, but with members of all faiths.

John Paul II, the most popular pope in history, is celebrated for his tolerance and ecumenical outreach to all religions, not to bring them to Christ, but to affirm the elements of "truth" they all allegedly contain.

There are many throughout the world who call themselves Christians and are members of Bible-believing churches while at the same time being devout Freemasons or members of pagan and even New Age groups. In truth, every cult contextualizes the Gospel to fit its world view.

Even the World Christian Movement has contextualized the Gospel to fit its leaders' beliefs of what Jesus meant when He gave the Great Comminnion.

That Urbana leaders wish to use such young "missionaries" from Generation X is a telling factor. It reveals the general approach of the new evangelization process to use youth to accomplish its goals, rather than relying upon mature elder-quality men gifted by the Holy Spirit in evangelism and apostolic ministry (church planting). But, then, when we consider the history of the World Christian Movement we see how this transference from evangelism by godly elders to evangelization by youth came about.

CONCLUSION

As our series on the World Christian Movement expands, we will be addressing some serious issues. Among them will be the ecumenical stance that the Movement has embraced, including the Roman Catholic influences. We will also be addressing the Kaleidoscopic Global Action Plan of the Global Evangelization Movement The Plan includes listing opposition to the world evangelization movement, making it difficult for them to continue; massive redistribution of wealth everywhere; international environmental concerns; support of U.N. social agencies; and many other topics.

We believe that the final picture will reveal that the Gospel is taking a back seat to social and political concerns due to the influence of liberal elements within the World Christian Movement. And that influence is so great - as is the Movement's influence among the world's churches - that virtually every Christian's life will be touched to some degree.

It is our belief that this is the most important issue on deception with which we have dealt in the twenty-two years of our ministry. Considering the importance of such writings as those on Promise Keepers, Holy Laughter and Pensacola, that's saying quite a lot, we know. However, it appears as if all these others were merely small parts of this greater whole. The leaders of the World Christian Movement expect adverse reactions to the ideas that come out of their think tanks. But they are prepared to deal with those reactions. Nor are they overly concerned. They know that opposition is sparse and lacking in resources to get their message out to enough people to seriously hamper their efforts. They also know that once opposition has had its say, people tend to forget, or they choose to believe those in whom they have placed their confidence. Everyone wants to spread the Gospel; anything that appears to be in opposition to that goal will be looked upon as satanic in its origins. We realize that this could include us.

Yet, again, we wish to stress that we are not judging everyone associated with the Movement, or involved in these organizations. We are not against missions; we support missions financially and with whatever encouragement we can offer. It is our hope that those who read this series on the World Christian Movement will recognize those areas in which they may participate without compromising the Gospel, and which to avoid. It is offered in love toward our brethren involved in true evangelism. May we not be deceived into offering God strange fire that looks like the real thing.

AFFILIATED ORGANIZATIONS

Following is a list of some of the organizations involved in the world evangelization movement. It is by no means an exhaustive list, but should give he reader some idea of the extent of the movement's influence within the Christian community.

AD 2000 and Beyond
Adopt - A - People Clearinghouse
AlterNet of the Urban Alternative
Association of Church Missions Committees
Bethany World Prayer Center
Billy Graham Evangelistic Association
Bread for the World
Call to Renewal
Campus Crusade for Christ
Catholic Renewal Movement
Celebrate Jesus 2000
Christ for the City
Christian Community Development Association
Christian Infomation Netword
Christian Interactive Network
Concernts of Prayer
End-Time Handmaidens
Esther Network International
Ethnic America Network
Evangelicals for Social Action
Every Home For Christ
Forest Home Christian Conference Center
Fuller Theological Seminary
Gathering of the Nations
Generals of Intercession
Global Harvest Ministries
Global Mapping International
Global Mission to the World 2000
Global Resource Ministries, Inc.
Gospel Light
Great Commission Center
Heal the Land
Intercessors International
Interdev
International Fellowship of Intercessors
InterVarsity Christian Fellowship
Jesus Film Project
King's Kids
Lausanne Global Prayer Strategy
Leadership Foundations
Lighthouses of Prayer (World Prayer Center)
Lydia Fellowship
March for Jesus
Mission Agencies Network of North America
Muslim Prayer Focus
National Evngleistic Census
National Houses of Prayer
New Life 2000
Pax Christi
Prayer Room Network
Prayer Support Networks
Promise Keepers
Renewal International
Renovare'
Rocky Mountain Prayer Network
Sentinel Group
Spiritual Warfare Network
Southern Baptist Convention

Foreign Mission Board

Strategic Interactive Global Network
United Prayer Track
Urban Alternative
Women's Aglow
World Methodist Council
World Prayer Center
World Vision
Wycliffe Bible Translators
Youth with Mission (YWAM)
Young Life
Youth for Christ.
(LIST is incomplete)

NOTES
1. Ralph D. Winter, Perspectives on the World Christian Movement, Study Guide, 1997 Edition (Pasadena: William Carey Library, 1997), p. L-2.
2. Ibid.
3. Wendy Murray Zoba, "Grandmother of Us All," Christianity Today, September, 16, 1996
4. Ethel May Baldwin & David V. Benson, Earl O. Roe, ed., Dream Big: The Henrietta Mears Story, (Ventura, CA: Regal Books, 1990) p.77.
5. Ibid., pp. 98-100.
6. Ibid., p. 121.
7. Ibid., p.100.
8. Ibid., p. 224.
9. Ibid., p.246.
10. Richard M. Riss, Latter Rain, undated, p. 19.
11. Dream Big, The Henrietta Mears Story, Op. Cit., pp. 280-281.
12. Riss, Latter Rain, Op. Cit., p. 26.
13. Jim Rayburn, quoted by Richard Riss, Latter Rain, Op. Cit., p. 28.
14. Dream Big, Op. Cit., p. 297.
15. Ibid.
16. Ibid., p 298
17. Ibid., pp. 304-305
18. Billy Graham, Just As I Am" The Autobiography of Billy Graham (San Francisco: Harper Collins, Zondervan 1997), pp. 113-115.
19. Testimony of former members of original Vineyard Christian Fellowship.
20. Billy Graham, Introduction to "Reviving the Church's Vision for the final frontiers - Perspectives on the World Christian Movement," by Brad Kent Cronbaugh, Mission Frontiers Bulletin, January - February 1994, Vol. 16, No. 1-2, p. 21. Ibid.
22. A Jack Dain, Lausanne Committee for World Evangelization, The Lausanne Story (Charlotte, NC: Lausanne Committee for World Evangelization, 1987), p. 13.
23. The Lausanne Covenant, International Congress on World Evangelization, July, 1997.
24. Billy Graham, The Lausanne Story, Op. Cit., p. 5.25.
25. Alan Nichols, An Evangelical Commitment to Simple Life-Style, Lausanne Occasional Papers (Lausanne Committee for World Evangelization, 1980), p. 12.
26. Ibid., p. 13.
27. Ibid. p. 14.
28. Bill Stearn, Praclete Magazine, p.16.
29. Alan Nichols, An Evangeliscal Commitment to Simple Life-style, Op. cit., p.17.
30. C. Peter Wagner, "On the Cutting Edge of Mission Strategy," Perspectives on the World Christian Movement, A Reader, Revised Edition (Pasadena: William Carey Library, 1981, 1992), pp. d-45-46.
31. Edward R. Dayton & David A. Fraser, "Mission and the Church," Ibid., p D-21.
32. Ibid., pp. D-21-22.
33. Leighton Ford, Perspectives Reader, Op. Cit., p. xii.
34. John R.W. Stott, "The Bible in World Evangelization," Ibid., p. A-4.
35. Michael D. Semlyen, The Foundaiton Under Attack: The Roots of Apostsy, (Hertsfordshire, England: Dorchester House Publicaitons, 1998), pp. 13-14.
36. Ralph D. Winter, "The New Macedonia," Ibid., p. B-173.
37. John D. Robb, "Strategic Praying for Frontier Missions," Perspectives on the World Christian Movement, Study Guide, 1997 Edition, (Pasadena: William Carey Library, 1997), p. A-7.
38. Ibid., p.I-8.
39. Ibid.
40. Ibid.
41. C. Peter Wagner, Confronting the Powers, pp. 21-22.
42. Rich Carey, Pastor of Vinyeard Christian Fellowship, Blackfoot, ND, email letter to constituents.
43. Stewart Wilson, Pastor of Vinyard Christian Fellowship, Victoria, B.C. Canada, email letter to constituents.
44. Donald McGavran, "The Bridges of God, Perspectives Reader, Op. Cit., p. B-139.
45. Ibid., p. B-138.
46. Ibid., p. B-139.
47. Ibid., p. B-140.
48. Ibid.
49. Rock Wood, "A Church - Planting Movement Within Every People," Mission Frontiers Bulletin, May-June 1995, p. 14.
50. Rallph D. Winter, "The Secret Mission," Mission Frontiers Belletin, Vol. 8, No3/March 1986, p.10.
51. Ralph D. Winter, "Four Men, Three Eras, Two Transitions: Modern Missions," Perspectives Reader, Op. Cit, pp. B-33-34
52. Ralph D. Winter, Introduction to "The Missionary Message of the Old Testament" by Helen Barrett Montgomery, Perspectives Study Guidem Op. Cit., p. A-1.
53. Helen Barrett Montgomery, Ibid., pp. A-6-7.
54. Ralph D. Winter, "The Secret' Mission," Mission Frontiers Bulletin, VOL. 8, No 3, Mach 1986, p. 10.
55. Ralph R. Covell, "Missions in the Modern Milieu," Ibid., P. B-218.
56. Ralph D. Winter, "The Kingdom Strikes Back," Ibid., pp. B-19-11.
57. K.P. Yohannan, Why the World Waits (Lake Mary, FL: Creation House, 1991), p. 62.
58. Ibid., p. 78.
59. Ibid., p. 43.
60. Ibid,. p. 47.
61. Ibid., p. 68.
62. Ibid., p. 27.
63. Ibid., pp. 34-35.
64. Ibid., p. 31.
65. John R. W. Stott, "The Bible in World Evangelization," Op. Cit., pp. A-5-6.
66. The Lausanne Committee for World Evangelization, "The Willowbank Report," Ibid., p. C-168.
67. Ralph D. Winter, Editorial, Mission Frontiers Bulletin, September - October, 1996.
68. Ted Olson, News "Missions Leaders Seek to 'De-Westernize' Gospel, Christianity Today, February 3, 19997.
69. Ibid.
70. Ibid.

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