Apostolic Imagination was published twelve months ago. As with most books, it takes time for word to spread and people to add a new piece of literature to their reading lists. Most authors take time to reflect on their works with more and deeper reflection the farther they move away from publication dates. Though it has been a year, I am more convinced now we need to ask what was the apostolic imagination that influenced much of the first-century labors, and how should that affect the Church’s global task today?
The recovery of a biblical vision for the Church’s mission is not an easy endeavor. We did not arrive here overnight. The challenges will not be overcome next week. And anyone who calls for a paradigm shift is always looked at with skepticism by many, ignored by most (for about a decade), but taken seriously by a few. It comes with the territory.
But for those of you who are interested, a glance at the challenges to the apostolic imagination provide a portrait of the present.
Confusion over definitions of mission, missio Dei, missionary, and missions. Put ten believers in a room and you will get a multitude of differing definitions over these terms. We use the same words, but carry different dictionaries. Extra-biblical terms, lacking a robust exegetical theological foundation, primarily understood in view of modern constructs, result in confusion within the Church and on the field.
Theological shifts of the 18-20th centuries. Movement away from conversionistic theology and the exclusivity of Christ when it comes to soteriological matters, resulted in an elevation of interfaith dialogue as mission and the acceptance of pluralism and inclusivism as healthy alternatives for the Chruch.
Pastoral hegemony. Ah. Here is where I’ve gone from preaching to meddlin’ (But let me be quick to remind you that I write as one who has served as a pastor for nineteen years.). The majority of the Church’s approach to the Great Commission task is filtered through a pastoral set of lenses. While this is good and correct where churches are planted, such is not the way of the apostolic. Pastors are not apostles, and apostles are not pastors. There is a reason for the difference. This is wise and good in the eyes of our Lord. However, over 2000 years, we have come to approach labors among the unengaged and unreached peoples with pastoral methods and strategies.
Theological training in the Academy. Closely related to the aforementioned matter, much of theological education today is to train pastors for local church ministry. And while there are many universal elements that also apply to those seeking to lay a foundation that has not been established, seminaries and divinity schools generally offer little for those called to apostolic labors. Look at the typical M.Div. or M.A. in a school’s catalogue and it will be obvious.
Equality of evangelism. While the gospel never changes, evangelistic endeavors must be prioritized and contextualized. Is a church evangelistic because they urge unbelievers during the Sunday gatherings to come to Christ? In one sense, the answer is yes. But is that truly reflective of evangelism according to the apostolic imagination? Unless churches are willing to cross significant cultural gaps, in both their backyards and throughout the world, the unreached will remain unreached. Ralph Winter made this clear almost fifty years ago–and while we have come far, we still have far to go.
Domestic and international dichotomy. The apostolic imagination knows no geographical boundaries. The world is our parish. Kingdom labors are more about crossing cultural gaps than oceans and mountains. A simple examination of the first fourteen chapters of Acts reveals this matter. I am still amazed, and deeply troubled, at churches and “home” and “North American” mission agencies that operate primarily from a pastoral approach, in the name of contextualization, but advocate an apostolic approach “overseas.” Too many domestic activities are geared toward shuffling sheep around to create new flavors of churches (a pastoral approach), rather than engage cultures and peoples from an apostolic approach. Apostolic labors are both home and abroad.
Good intentions and and technological advances. Advances in healthcare and the safety, speed, and low cost of travel have enabled the Church to go into all the world in ways never imagined 100 years ago. In 2005, 1.6 million U. S. citizens were participating in international short-term trips. While such activities can be good and strategic when it comes to reaching the unreached, most are not. We can now go into all the world and do a great deal of good works, return home, and think we have been wise stewards with the Great Commission in our day. Good deeds are great, but not a substitute for the apostolic work of the Church.
Instant gratification. The West desires quick results. The Church also has embraced this value. Related to good intentions and technological advances, we can now go into all the word today, do a bunch of good stuff tomorrow, and offer an encouraging report later that week when we return home. Instant gratification dwarfs apostolic labors that often require much time. If a church can participate in missions by doing many deeds that offer quick results, then the apostolic imagination will be smothered by a great deal of wonderful activities.
Portions of this post were adapted from Apostolic Imagination. If you are interested in learning more, get a copy today. If not, you will in ten years–but it will likely be out-of-print, and you will have to find a tattered used copy. 😉