archive.org has a wealth of out-of-copyright material. One such title is Rolland Allen’s classic text, Missionary Methods: St Paul’s or Ours (London: Robert Scott, 1912).
You can read it online or download it to various formats including pdf and mobi (for Kindle).
We’ve added this to our ever-expanding Bible and Mission books and articles page in the resources section. Check it out for loads of resources: Bible and Mission books and articles
Happy reading.
A great funding opportunity in the UK for someone wanting to do doctoral research on the use of the Bible in schools. Well done Newman and Bible Society!
Newman Studentships
PhD Studentship in the Use of the Bible in Schools
Newman University College Birmingham, in conjunction with the Bible Society, is offering a full fees PhD Studentship from 1 October 2012 (or as soon as possible thereafter). The studentship is open to UK and EU applicants, and is available on either a part-time or full-time basis. It will cover all tuition fees for up to three years of study (full-time) or up to six years (part-time), subject to the successful applicant making satisfactory progress in their studies; if the student takes longer to complete the PhD, he/she will be liable to pay additional fees.
Applicants must have a good first degree (1st class or 2.1) in Theology, Biblical Studies, or a subject closely related to the research topic, and an MA or MTh or other relevant postgraduate degree. Applicants will need to demonstrate clear evidence of the skills necessary to undertake independent research (e.g. details of research methods modules undertaken and/or successful dissertations completed). Those who are invited for interview will be asked to supply in advance samples of their previous written work.
The successful candidate will be free to negotiate with the supervisory team a specific research focus within the general area of the Use of the Bible in Schools. Applicants should provide in the relevant section of the application form a draft research proposal outlining the aspect(s) of this subject which they are interested in studying, and this will form an important part of the selection process.
Newman University College has particular research strengths in the areas of Biblical Studies and Education, and our postgraduate students benefit from a high level of individual support and dedicated office space. For further information about Newman’s research environment or the Theology subject area and its staff, please visit our website:http://www.newman.ac.uk/research/432.
The application form should be returned by post or email to:
John Howard
Graduate School Administrator
Newman University College
Genners Lane
Bartley Green
Birmingham B32 3NT
E-mail: john.howard@newman.ac.uk
Tel.: 0121 476 1181 ext. 2246Closing date for applications: 12 noon on Monday 18 June 2012; interviews to be held on Monday 2 July 2012.
Although Matthew’s Gospel contains the most famous ‘missionary verse’ in the Bible (28:19: ‘Go therefore and make disciples of all nations…’ but perhaps better, ‘As you go, make disciples of all nations…’) it has a lot more to chew on than just the final few verses.
In his Knowing Jesus Through the Old Testament Chris Wright does a great job showing how missional and downright exciting the Matthew’s genealogy of Jesus is.
More recently I’ve been struck by the missional boundaries of the sermon on the mount in chs. 5-7. We would be grossly mistaken if we think, ‘Oh, that’s not about mission, it’s about discipleship’ as if the former is an external matter and the latter, internal. The sermon, an inspiring, hard, radical call to following Jesus is framed by mission, setting it in context. I want to point out three things that illustrate this:
1. The beatitudes
Jesus’ discipleship manifesto opens with the big picture. He describes the Kingdom of God as a place of transformation. It is a place of reversal, of hope, of dignity and vindication. It is a place where things are right and are put right.
2. Salt and light
The purpose of discipleship is not merely conforming to certain standards (albeit God’s standards!). It is not merely an individual or a private matter. Jesus wants us to be more like him because he wants us to have an impact as we live out the Kingdom. Salt OF THE EARTH… light OF THE WORLD. This is not an exercise in navel gazing; the life of the community of God’s people has global purpose and consequence.
3. What happens next?
Don Carson calls his exposition of Matt. 8-10 When Jesus Confronts the World. In the chapters following the sermon, Jesus displays his authority in numerous spheres of life. He takes on the pain and mess of the world and wins. This is an inkling as to what will ultimately be achieved through his death, resurrection and glorification. But notice this: the second story in this whistle-stop tour of Jesus’ authority is his encounter with a Gentile in 8:5-13. This Gentile, a Roman centurion, amazes Jesus with his faith:
When Jesus heard this, he marvelled and said to those who followed him, “Truly, I tell you, with no one in Israel have I found such faith. 11 I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” (ESV)
So, mission is very much on Matthew’s mind. But what other aspects of mission do we find the his Gospel? Leave a comment with your suggestions.
Tomorrow evening, Tuesday 15 May 7.30pm UK time, LST’s Prof Steve Walton will be giving the 2012 annual lecture in Bible and Mission on The Acts of the Apostles as the Mission of God.
If you are not able to come along then you can catch it live via this link:
Watch 2012 Annual Lecture in Bible and Mission
This ustream link allows you to use social media as well. Alternatively, we will be using the hashtag #actsasmission on Twitter.
Here are further details of the event:
Action plans or missio Dei – the 2012 Redcliffe Lecture in Bible and Mission
Action plans are frequently used to develop a churches’ mission strategy, but are they the right approach to take? Who really drives mission in the church – God or people?
Professor Steve Walton from LST will be exploring possible answers to this question in the 2012 Bible and Mission lecture on the topic of The Acts of the Apostles as the Mission of God at Redcliffe College on Tuesday 15 May from 7.30-9.30pm.
Using the Acts of the Apostles as a framework, Professor Walton will reflect on the work of God in the early church in driving the story of Acts forward, in the light of the contemporary emphasis on Christians joining God where he is already at work (missio Dei).
Tim Davy, Lecturer in Bible and Mission at Redcliffe commented, “We’re really excited to be turning our attention to the book of Acts in this year’s lecture. At the cutting edge of New Testament scholarship, Steve Walton will bring fresh thinking to this familiar ‘missionary’ book and enlarge our horizons for understanding its place (and ours!) in the mission of God.’
The lecture is free, but pre-booking is required – you can book online at http://www.redcliffe.org/bible-and-mission-lecture-2012 or phone 01452 308 097 .
Prof Walton’s lecture is one of the events organised by Redcliffe’s Centre for the Study of Bible and Mission. From the 1-7 July 2012, there is also the opportunity to learn Biblical Hebrew or New Testament Greek in a week. The two short courses are aimed at people who want to get to know the Bible in deeper ways and who are looking for a friendly environment in which to learn. There is a 20% discount on the costs for people working with churches or mission agencies. Booking deadline is 1 June.
For more information about these and other Redcliffe College events, visit http://www.redcliffe.org/events
Just a brief thought. The Bible is a very big book with lots to say about mission. It is easy to focus on the ‘obvious’ passages and play down or ignore other texts that seem to be either challenging or irrelevant to the mission of God.
The contention of those who employ a missional hermeneutic is that, by definition, any text of the Bible could be read from the perspective of God’s mission. This sounds good but we then have to acknowledge the elephants in the room. How do we read geneaolgies ‘missionally’? How do we read texts like the destruction of the Canaanites ‘missionally’? How do we read Song of Songs ‘missionally’.
I am not saying these things can’t be done. My point is to ask, ‘When will we get round to the more tricky texts?’
What would you say are the five texts of the Bible that present the most problems for a missional reading?
This is from a press release that we have just sent out about Prof Steve Walton’s forthcoming public lecture on Acts. See more on our Annual Lecture in Bible and Mission
Action plans or missio Dei – the 2012 Redcliffe Lecture in Bible and Mission
Action plans are frequently used to develop a churches’ mission strategy, but are they the right approach to take? Who really drives mission in the church – God or people?
Professor Steve Walton from LST will be exploring possible answers to this question in the 2012 Bible and Mission lecture on the topic of The Acts of the Apostles as the Mission of God at Redcliffe College on Tuesday 15 May from 7.30-9.30pm.
Using the Acts of the Apostles as a framework, Professor Walton will reflect on the work of God in the early church in driving the story of Acts forward, in the light of the contemporary emphasis on Christians joining God where he is already at work (missio Dei).
Tim Davy, Lecturer in Bible and Mission at Redcliffe commented, “We’re really excited to be turning our attention to the book of Acts in this year’s lecture. At the cutting edge of New Testament scholarship, Steve Walton will bring fresh thinking to this familiar ‘missionary’ book and enlarge our horizons for understanding its place (and ours!) in the mission of God.’
The lecture is free, but pre-booking is required – you can book online at www.redcliffe.org/bible-and-mission-lecture-2012 or phone 01452 308 097.
Prof Walton’s lecture is one of the events organised by Redcliffe’s Centre for the Study of Bible and Mission. From the 1-7 July 2012, there is also the opportunity to learn Biblical Hebrew or New Testament Greek in a week. The two short courses are aimed at people who want to get to know the Bible in deeper ways and who are looking for a friendly environment in which to learn. There is a 20% discount on the costs for people working with churches or mission agencies. Booking deadline is 1 June.
For more information about these and other Redcliffe College events, visit www.redcliffe.org/events
As we reach the final session of Redcliffe’s Missional Texts: Psalms and Genesis 1-11 module, I am sharing a number of quotes for us to discuss. If you were in the class, which one or two would you want to discuss the most and why?
Kaiser, W. (2000) Mission in the Old Testament: Israel as a Light to the Nations, Grand Rapids, Michigan: Baker Book House
No one can charge the Old Testament with beginning its story in a chauvinistic way. Genesis 1-11 is decidedly universal in its scope and outlook… rather than being pro-Jewish or featuring Israel as God’s favored or pet nation… Genesis 1-11 begins with the original human couple, Adam and Eve, and moves on until seventy nations of the world are encompassed in the scope of its message (in the Table of Nations in Genesis 10).
The earth is filled with a multitude of peoples and nations by the time we finish the first eleven chapters of Genesis. All of this is the result of the blessing of God. (Kaiser, 2000, p15)
O’Collins, G. (2008) Salvation for All: God’s Other Peoples, Oxford: Oxford University Press
The opening chapters of Genesis apply to the entire human community: first, their creation through the goodness of God and then their fall into sin that has affected all subsequent generations. What we read in those chapters refers universally to all human beings, their origin, and their life in the presence of God. (O’Collins, 2008, p2)
Genesis expresses not only humanity’s inherent dignity (as created by God and endowed with God-like qualities) but also the mission that issues from that dignity. Human images of God manifest the divine rule on earth and have the privileged task of being stewards, continuing and completing God’s creative work by presiding in the divine name over the rest of creation. (O’Collins, 2008, p3)
In language that is as fresh as ever, the Genesis story drives home the point: far from enhancing their life, sin leaves everyman and everywoman less than they should really be, and ushers in destructive consequences… Flanked by suffering and pain, death signals the radical change that sin brings to the human condition. (O’Collins, 2008, p5)
Yes this curse also suggests the future possibility of human salvation… Human sin does not do away with divine mercy. (O’Collins, 2008, p6)
We can sum up this vision of all humanity with which the Bible starts. Even after their sin, human beings continue to display the divine image and likeness and to experience the loving concern of God. They must rely on God for everything, and hope for redemption to come. The universal benevolence of God brightens a situation darkened by human sin. While human guilt is universal, the divine love and concern are also universal. (O’Collins, 2008, p7)
On the covenant with Noah (and so, with the rest of creation):
The account was written/collected during a period in which Israel’s sense of national identity as the people of God was well established, yet they still held to the assertion that ‘God’s loving care extended to everyone.’ (O’Collins, 2008, p10)
Okoye, J. (2006) Israel and the Nations: A Mission Theology of the Old Testament, Maryknoll, New York: Orbis Books
Israel enshrined in her religious tradition the awareness that the purposes of God enfold the entire creation and that somehow Israel holds brief for humanity. Creation, as portrayed in the myths, is God’s first act of redemption…
The cycle of rest, in imitation of God’s rest on the seventh day, is a perpetual reminder of the lordship of God over all creation. It is also a pledge that a time will come for God’s own just order, in which there will be no masters and slaves, no citizens and foreigners with unequal rights. In this new order, Israel and the nations will finally rest together in the rest of God. (Okoye, 2006, p34)
Glaser, I. (2005) The Bible and Other Faiths: What does the Lord Require of Us?, Leicester: Inter-Varsity Press
On Noah’s covenant: The first thing the Bible teaches us about people of other faiths is that they are human beings, in God’s land and under God’s rainbow, just like us. (Glaser, 2005, p55, author’s italics)
On the perfect numbers of Gen. 10: The whole chapter, then, tells us that this great variety of peoples, each with its own land and culture, is good, and part of God’s creation. (Glaser, 2005, p55)
When you look at the people of different faiths around you, what can you see (a) of the image of God and (b) of the results of the fall? Is this any different from what you can see in Christians in your area? (Glaser, 2005, p56, author’s italics)
What can we learn about religion from Gen. 1-11? (Glaser, 2005, pp62-65)
1. Humans need a way to God
2. Sacrifice is one way
3. Religion can cause violence
4. Babylonian religion is criticized
5. We can make two fundamental religious mistakes: thinking we can become the same as God & thinking that God is far away and that we can find a way to reach him
6. Two pictures of true faith – rest and walking
What can we learn about communication? (Glaser, 2005, pp65-66)
Whatever the historical relationship between the Genesis stories and those of the surrounding nations, we can see the writer of Genesis using
- familiar literary forms to express ideas – people would enjoy the language and rhythms of the stories;
- stories to challenge stories – anyone could see that the Babel story mocked the story of Marduk’s temple;
- images people would understand – everyone knew that there were stories about gods battling with waters, so they would immediately see the implications of God’s control of the flood;
- appropriate thought categories – people would understand the story of the serpant and the fall much better than any abstract discussion of temptation and sin.
Wright, C. (2010) The Mission of God’s People: A Biblical theology of the Church’s mission, Grand Rapids, Michigan: Zondervan Publishing House
Where can the mission of God go from here? What can God do next? Whatever it may be, it will have to tackle a broad redemptive agenda. Genesis 1 – 11 poses a cosmic question to which God must provide a cosmic answer. The problems so graphically spread before the reader in Genesis 1 – 11 will not be solved just by finding a way to get human beings to heaven when they die. Death itself must be destroyed if the curse is to be removed and the way opened to the tree of life. The love and power of God must address not only the sin of individuals, but the strife and strivings of nations; not only the need of human beings but also the suffering of animals and the curse on the ground. (Wright, 2010, pp65-66)
Are there any Bible verses about human trafficking? What does the Bible say about human trafficking?
This post is the first in an ongoing series reflecting on the way the Bible can help shape the Church’s thinking and practice concerning trafficking so that together, and in God’s strength, we can seek to tackle this terrible phenomenon as part of our participation in God’s mission.
The first point I want to make is that exploitation is nothing new, though each generation finds its own unique ways of oppression the weak and vulnerable. Consider Psalm 10:
10 Why, O Lord, do you stand far away?
Why do you hide yourself in times of trouble?
2 In arrogance the wicked hotly pursue the poor;
let them be caught in the schemes that they have devised.
3 For the wicked boasts of the desires of his soul,
and the one greedy for gain curses and renounces the Lord.
4 In the pride of his face the wicked does not seek him;
all his thoughts are, “There is no God.”
5 His ways prosper at all times;
your judgements are on high, out of his sight;
as for all his foes, he puffs at them.
6 He says in his heart, “I shall not be moved;
throughout all generations I shall not meet adversity.”
7 His mouth is filled with cursing and deceit and oppression;
under his tongue are mischief and iniquity.
8 He sits in ambush in the villages;
in hiding places he murders the innocent.
His eyes stealthily watch for the helpless;
9 he lurks in ambush like a lion in his thicket;
he lurks that he may seize the poor;
he seizes the poor when he draws him into his net.
10 The helpless are crushed, sink down,
and fall by his might.
11 He says in his heart, “God has forgotten,
he has hidden his face, he will never see it.”
Verses 8-9 are particularly striking, reflecting as they do the experience of so many caught up in slavery.
But what biblical texts do you think are important for building up a biblical theology of human trafficking?
(PS. If you’d like to think through these and wider issues why not check out jusTice, Redcliffe’s new justice, advocacy and reconciliation initiative. jusTice feeds into Redcliffe’s BA(Hons) Degree in Applied Theology in Intercultural Contexts, as well as a forthcoming MA in Justice, Advocacy & Reconciliation in Intercultural Contexts (currently in the process of validation through the University of Gloucestershire).)
In our journey through Genesis 1-11 on Redcliffe’s Applied Theology in Intercultural Contexts degree programme we have reached the account of Noah.
Here is what Chris Wright in The Mission of God says about the covenant God makes with Noah in Gen. 9
The narrative of the covenant that God made with Noah in Genesis 8:15-9:17 is the first explicit reference to covenant-making in the biblical text… The Noachic covenant establishes at least two foundational points that are relevant to the rest of the biblical concept of mission.
God’s commitment to all life on earth. In the context of God’s radical judgment on the comprehensive nature of human sin (repeatedly portrayed as “violence and corruptions”), God still commits himself to the created order itself and the preservation of life on the planet. Although we live on a cursed earth, we also live on a covenanted earth. There is an unambiguous universality about God’s covenantal self-commitment here: His promise is not only with humanity but also with “every living creature on earth” (Gen 9:10). This Noachic covenant provides the platform for the ongoing mission of God throughout the rest of human and natural history, and thereby also, of course, the platform for our own mission in participation with his. Whatever God does, or whatever God calls us to do, there is a basic stability to the cotnext of all our history.
This does not of course mean that God would never again use his natural creation as the agent of his judgment as well as his blessing (as the rest of the Old Testament amply testifies). But it does set limits to such actions within history. Apart from the final judgment of God that will bring an end to fallen human history as we presently know and experience it on this sinful planet, the curse will never again be expressed in an act of comprehensive destruction as the flood. This is God’s earth, and God is also covenantally committed to its survival, just as later revelation will show us that God is also covenantally committed to its ultimate redemption. Even the final judgment will not mean the end of the earth as God’s creation but the end of the sinful condition that has subjected the whole of creation to its present frustration. Our mission then takes place within the framework of God’s universal promise to the created order. This is a framework that gives security and scope to all our mission: security because we operate within the parameters of God’s commitment to our planet, and scope because there is nothing and no place on earth that lies outside the writ of God’s covenant with Noah. The rainbow promise spans whatever horizon we can ever see.
The ecological dimension of mission. The language with which God addresses Noah at the end of the flood clearly echoes Genesis 1. In a sense this is a fresh start for all creation. So Noah and his family are blessed and instructed to fill the earth and (although not with the same phrase) to have dominion over it. The creation mandate is renewed. The human task remains the same-to exercise authority over the rest of the creation, but to do so with care and respect for life, symbolized in the prohibition on eating animal blood (Gen. 9:4). So there is a human mission built into our origins in God’s creation and God’s purpose for creation. To care for creation is in fact the first purposive statement that is made about the human species; it is our primary mission on the planet. The covenant with Noah effectively renews this mission, within the context of God’s own commitment to creation. (pp326-327, his italics)
Here are a few questions to get you thinking.
What do you think? Leave a question or comment below…
One of the many exciting things going on at Redcliffe is the new jusTice initiative.
Part of the initiative is the development of a new MA in Justice, Advocacy and Reconciliation in Intercultural Contexts.
Some info about the course is available below. First, though, here is what Joel Edwards says about it:
Justice is still the ugly sister in theological education. This is an awful tragedy because it remains one of the most pervasive ideas and convictions in the Bible. Our reluctance to go beyond acts of kindness to explore and respond to systemic injustices has a great deal to do with a distinct lack of theological reflection. This new MA, and the jusTice Initiative is attempting to put that right and deserves our support. A more robust biblical reflection on this critical issue will produce a generation of men and women who are truly able to show the whole council of God, make a substantial difference to our biblical advocacy and in turn, make a material difference to the 1.4 billion people who still live in abject poverty. (Joel Edwards, International Director of Micah Challenge)
Justice, advocacy and reconciliation are key biblical themes which frame our Christian witness and contribute to creating a world where people and the environment can flourish and become all that God wants them to be.
In an increasingly complex and globalised world, there is a critical need for us to identify and understand how the structures of society can facilitate or obstruct the flow of justice and how the Church can act in ways which promote justice, advocacy and reconciliation.
Redcliffe’s exciting new MA in Justice, Advocacy and Reconciliation in Intercultural Contexts seeks to equip the rapidly-growing number of people involved in justice and mission-related activity. Students will explore Biblical frameworks, mission thinking and practice and explore a number of key issues in areas of socio-political, economic and environmental (in)justice.
The course is being developed in consultation with Christian Aid, International Justice Mission, Micah Challenge, CARE and Coventry Cathedral’s Reconciliation ministry, along with others who will be involved in the ongoing development and delivery of the course. It is subject to validation by the University of Gloucestershire and the planned start date is September 2012
Who is the course for?
Course structure
Subject to validation, students complete three compulsory modules* and choose one further module from the options below.
The MA is available in full-time, part-time and flexible learning modes.
Centre for the Study of Bible & Mission 