Reflections and Resources for Lifelong Learning for Missionaries

Author: Gary Ridley Page 25 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.

Review of What is Biblical Theology?

 

Review of James M. Hamilton Jr., What is Biblical Theology?: A Guide to the Bible’s Story, Symbolism, and Patterns. Wheaton: Crossway, 2014.In Jackson Wu’s book, One Gospel for All Nations, he states, “Missionary training must emphasize biblical theology, not simply systematic theology.” (25). I could not agree with him more. I was delighted when I came across James Hamilton’s book, What is Biblical Theology? because here was a short (128 pages) clear explanation and example of biblical theology.

Hamilton makes it clear that, “by biblical theology [he] does not mean ‘my theology is more biblical than yours.’” (Kindle location 136). The author states, “To do biblical theology is to think about the whole story of the Bible. We want to understand the organic development of the Bible’s teaching so that we are interpreting particular parts of the story in light of the whole.” (Kindle location 102) He further notes, “One of the primary aims of biblical theology is to understand and embrace the worldview of the biblical authors.” (Kindle location 104)

Biblical theology enables us to see the coherent framework of the Bible. Hamilton sums up what he means by the phrase:

To summarize, by the phrase biblical theology I mean the interpretive perspective reflected in the way the biblical authors have presented their understanding of earlier Scripture, redemptive history, and the events they are describing, recounting, celebrating, or addressing in narratives, poems, proverbs, letters, and apocalypses. (Kindle location 125)

After describing what biblical theology is, the rest of the book is divided into three parts. The first part is “The Bible’s Big Story” comprised of three chapters on “The Narrative”, “Plot: Conflict, Episodes, and Themes”, and “The Mystery”. In this part Hamilton presents a brief survey of the story line of the Bible.

In Part 2 the author explores “The Bible’s Symbolic Universe”. He describes what symbols do, then identifies the imagery, typology, and patterns in the Bible’s story.

In part 3 “The Bible’s Love Story” is the focus. Hamilton describes the Church as the bride of Christ and the fulfillment of the promise beginning in Genesis 3:15 and woven throughout Scripture.

In the epilogue Hamilton writes: “The point is that we’re trying to get our minds and hearts out of worldliness and into the Bible’s symbolic universe.” (Kindle location 1064).

Did Paul take a “same God approach” at Athens?

Paul begins his Areopagus address: “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with the inscription, ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you.” (Acts 17:22-23 ESV).

A Great Resource for Understanding Diaspora Missiology


A review of Diaspora Missiology: Reflections on Reaching the Scattered Peoples of the World, edited by Michael Pocock and Enoch Wan, Pasadena: William Carey Library, 2015

The theme of The Evangelical Missiological Society’s 2014 Annual (and regional) meetings was “Diaspora Missiology.” The Content of the 2015 annual monograph are select papers from the 2014 conference. This book extends the audience of the conference.

The book is organized into six parts. Each chapter begins with a helpful abstract.

EMS Occasional Bulletin on Same God Question

This morning I opened my email inbox to find a Special Edition of the Occasional Bulletin of the Evangelical Missiological Society. The Topic: Wheaton and the Controversy Over Whether Muslims and Christians Worship the Same God” was compelling and realigned my plans for today to read through the 32 pages.

After an introductory article by Robert J. Priest, the president of EMS, the bulletin includes 22 short articles that briefly address the question: “What are the missiological implications of affirming, or denying, that Muslims and Christians worship the same God?” I was happy to see in the word from the editor that “While our Occasional Bulletin is normally only available for EMS members, this special issue is open to the public.” So I am free to share with you the link to the bulletin.

Missiological Reflections on Christmas

At the first Christmas, “the Word became flesh and dwelt among us” John 1:14 (ESV).  The Son of God is described as the Word, the means of communication.  Our God is a talking God. In fact, he is the first user of language. On the first day of creation “God said, ‘Let there be light,’ and there was light” Genesis 1:3 (ESV).  Throughout the Old Testament, we find God speaking to His people.   That emphasis on speaking is no less evident in The Christmas story.  Christmas music, Christmas sermons, and Christmas cards all emphasize that message is central to the mission of God. The angels brought to the shepherds “good news of a great joy that will be for all the people” Luke 2:10 (ESV).

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