The SEND U Blog

Reflections and Resources for Lifelong Learning for Missionaries

Author: Gary Ridley Page 12 of 29

Education: BA Gordon College 1973; M.Div. Trinity Evangelical Divinity School 1977; DMiss Trinity Evangelical Divinity School 1990.
Ministry: SEND Missionary 1977-present. Faculty at Alaska Bible College 1978-2013. SEND U Missiologist 2013-present.
Family: Married, 3 children, 6 grandchildren.

Photo by John Matychuk on Unsplash

Rebuking False Doctrine

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On October 7, 2019

In Church Planting, Theology

The original temptation was framed “Did God actually say…?” (Genesis 3:1 ESV). Throughout biblical and church history, false doctrine surfaces whenever God’s Word is questioned and other sources of doctrine/teaching are embraced. Evangelical Christianity believes that the Bible is the supreme and final authority in matters of faith and conduct. The Bible is what God actually says. False doctrine/teaching is departing from what the Bible affirms. Not all doctrinal matters have the same critical importance and we must practice what Al Mohler calls “theological triage” (see my post on “How do we decide whom we can work with”). But first-level doctrines define Christianity and departure from the Bible’s teaching on these matters results in a different religion. So false doctrine is an important matter.

False doctrine/teaching is a prominent theme in Paul’s letters to his church-planting partners, Timothy and Titus, yet we never find the phrase “false doctrine” or “false teaching.” He does describe it as “what is falsely called knowledge” (1 Timothy 6:20). Paul simply refers to the false teaching as a “different doctrine” (1 Timothy 1:3, 6:3) or sums it up as “whatever else is contrary to sound doctrine” (1 Timothy 1:10). In Galatians 1:6-9, Paul warns against a “different gospel.” There is an authoritative message of the Apostles that is not to be changed and is to be guarded and passed on to others. A “different gospel” or a “different doctrine” is to be avoided and rebuked vigorously.

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Teaching Doctrine in Disciple-making: Academic elective or life-giving essential?

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On September 20, 2019

In Disciple-making, Spiritual Formation, Theology

In contemporary literature on church planting and disciple-making doctrine is often downplayed. Doctrine is seen as secondary or primarily the intellectual concern of academics. But Paul put great emphasis on doctrine when he wrote to his church planting partners, Timothy and Titus. Kevin Vanhoozer writes,

Christian doctrine is the disciple’s meat and drink. You may think that I am overemphasizing the role of doctrine in the Christian life because I am a theologian, but doctrine is biblical. The Greek term didaskalia (teaching; doctrine) occurs twenty-one times in the New Testament. Fifteen of these occurrences are found in the Pastoral Epistles alone, which strongly suggests that doctrine finds its fitting place in the church, as a means to pastor congregations and teach disciples. Indeed, Paul says Timothy’s duty is to teach (didaskô, 1 Tim 4:11; 6:2).

Vanhoozer, Hearers and Doers, 206. See book review on this blog.

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Photo by Ben White on Unsplash

Review: Hearers and Doers

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On September 10, 2019

In Book Reviews, Bible, Church, Worldview, Disciple-making, Theology

In his recent book, Hearers and Doers: A Pastor’s Guide to Making Disciples through Scripture and Doctrine, Kevin Vanhoozer makes the claim that everyone is a disciple of someone else. Hearers and Doers: A Pastor’s Guide to Making Disciples Through Scripture and Doctrine by [Vanhoozer, Kevin J.]We all follow someone else’s words or stories. The question is whose words, whose stories are we following. We often follow the stories that provide meaning for our culture. The book identifies as a pastor’s guide but has valuable insights for missionaries. Vanhoozer makes use of Charles Taylor’s (the author of A Secular Age) concept of social imaginary. He explains:

 

 

 

 

 

 

A social imaginary is the picture that frames our everyday beliefs and practices, in particular the “ways people imagine their social existence.” The social imaginary is the nest of background assumptions, often implicit, that lead people to feel things as right or wrong, correct or incorrect. It is another name for root metaphor (or root narrative) that shapes a person’s perception of the world, undergirds one’s worldview, and funds one’s plausibility structure. … Social imaginaries, then, are the metaphors and stories by which we live, the images and narratives that indirectly indoctrinate us. Yes, we have all been indoctrinated: filled with doctrine or teaching. The doctrines we hold, be they philosophical, political, or theological, feel right or wrong, plausible or implausible, based largely on how well they accord with the prevailing social imaginary or world picture. – p.8, 9

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Timothy and Titus as Models

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On August 19, 2019

In Church Planting, Missionary Roles, Bible

In  a previous post we looked at how Paul identified himself as a preacher, apostle, and teacher of the gospel in the Pastoral Epistles. I suggested that today’s missionary identifies with Paul as preacher and teacher of the apostolic gospel. We are not apostles but preach and teach the message of the apostles recorded in Scripture. Timothy and Titus likewise were not apostles but served as coworkers with Paul and in the Pastoral Epistles were delegates of Paul. So we share an affinity with Timothy and Titus as ministers under the authority of the apostles.

THE ROLE OF TIMOTHY AND TITUS

In writing about the role of Timothy and Titus, Andreas Köstenberger notes:

Timothy and Titus are often viewed as pastors of local congregations. However, as mentioned, their role is not actually that of permanent, resident pastor of a church. Rather, these men serve as Paul’s apostolic delegates who are temporarily assigned to their present location in order to deal with particular problems that have arisen in their respective churches and require special attention.

Andreas J. Köstenberger, 2017, Commentary on 1-2 Timothy and Titus, p 8

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Missionary Identity according to Paul

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On August 1, 2019

In Missionary Roles

The letters to Timothy and Titus are important for understanding Paul’s perspective on missions and his own identity as a missionary. Chaio Ek Ho concludes his article on the Pastoral Epistles:

From our examination of the letters in the PE [Pastoral Epistles], we have seen how these letters articulate an underlying missionary outlook and a theology of mission à la Paul. (Chaio Ek Ho, “Mission in the Pastoral Epistles,” Entrusted with the Gospel: Paul’s Theology in the Pastoral Epistles, ed. by Andreas J. Köstenberger and Terry L. Wilder, 2010, p267.

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