Theology Matters

A Publication of Presbyterians for Faith, Family and Ministry Vol 5 No 5 • Sep/Oct 1999

Asian Perspectives on Theological Pluralism

by Scott W. Sunquist

Pluralism and Religious Harmony communities which voiced serious

Singapore is a small island at the end of the Malay concern through representation in parliament. This issue
Peninsula with a population of immigrants from China, roused the generally passive Christian community to meet,
South India and North India. In addition there are the discuss, pray and voice concern to the government. Why
local ethnic Malay. As a result of this mix, Singapore is this?
identifies itself as being a multi-cultural, multi-religious,
multi-linguistic society. The government has great pride Islam, Sikhism and Christianity all have a political and
in this identification, but there is also great concern. social dimension to their religious calling. Islam and
Religious and ethnic violence periodically breaks out in Christianity are both missionary faiths: what they believe
the world, and has even done so in Singapore (1950s), so to be true is of universal significance and therefore it
the government must be ever vigilant to ensure religious should be promoted. Hinduism and Buddhism, on the
harmony. It was with this concern in mind that the other hand are generally “other-worldly” faiths, with no
government brought forward a very controversial bill in essential agenda for this world. These simplistic
December of 1989 which gave the “Internal Security distinctions were proven to be true in the political arena in
Department” (ISD) free reign to intervene in religious Singapore. For our concerns here, we should note that the
community affairs if their affairs were thought to be Christians acted just like we might expect followers of
threatening to the religious harmony (social order) of the Christ to act. Christian leaders could not allow Christian
country. It was interesting to see how the various faith to be merely a private practice of ritual, and so they
religious communities responded. By and large, the spoke out about the social and political dimensions
Hindu and Buddhist communities, thanked the expressed in education, medical work and evangelism.
government for its vigilance and concern for religious These are all essential elements for a community named
harmony. The fairly small Sikh community voiced some after the historic founder of the faith, who died, we might
concern, but it was the Muslim and Christian say, because he was a threat to the social order. Singapore
is a pluralistic nation, and Christians live in that pluralist
Scott W. Sunquist is the W. Don McClure Associate
Table of Contents
Professor of World Mission and Evangelism at Pittsburgh
Theological Seminary. The Sunquists served as “Asian Perspectives on Theological Pluralism” . . p. 1
Presbyterian missionaries in Singapore for eight years “Jesus Wasn’t a Pluralist” . . . . . . . . . . . . . . . . . p. 7
where Scott taught Asian Church History at Trinity “Unity and Diversity: God’s Idea, or Ours” . . . . p. 10
Theological College. Study of the Book of Revelation . . . . . . . . . . . . . p. 13

Presbyterians for Faith, Family and Ministry Page 1

society, and yet faithfulness to Jesus Christ has meant And yet we must pause and note that pluralism has really
the imprisonment of some, exile of others and questioning been used in two ways: one descriptive (what is) and one
by the ISD of others. Life would be much easier for prescriptive (what ought to be). In the 17th and 18th
Christians in Singapore, Malaysia, Indonesia and most centuries plurality of benefices described a real practice,
other Asian countries if they would make one minor but it was not a good practice. It was not a prescription
adjustment in their confession. If Christians would for how churches should be ordered, but it was a problem
simply confess Jesus is a Lord rather than the Lord, then of church order which gave too much power to one
the Singapore government wouldn’t have to worry so person. When pluralism began to be used philosophically
much about this growing community and the Christians’ it began to take on a more prescriptive character: this is
propensity to follow an outside authority. how we must understand reality. Today we have both
uses. Pluralism describes the context of the Christian
My interest in this paper is to show that the modern communities in Asia (and now in Birmingham and
debate of pluralism must be carried out on a global scale, Boston). But pluralism is also a call to inclusion of all
more specifically from the context of Asia. The western faiths as equally valid paths to salvation. It is used to
church needs this broadening of the context of the prescribe how we should think, act and even worship.
pluralism debate to help move the discussion forward. At For Christians in Asia pluralism has always described
the present positions are clearly labeled. Exclusivists their context for life and mission. But until recently
believe that people are saved only through a clear Asian Christians were not told that this plurality required
confession of Jesus Christ. Inclusivists believe that an end to their efforts to include all in the kingdom of
people are only saved by Jesus Christ, but Jesus saves even God. Their pluralistic reality necessitated evangelistic
through other religions and traditions; all are included in endeavor, it did not preclude proclamation.
Jesus’ salvific work. Pluralists believe that there are
many paths to salvation and following Jesus is one of In the development of the term pluralism it has always
them. In this heated debate an arsenal of articles has been referred to “more than one contained in one.” Or
written from all sides and the vast chasm separating the inversely pluralism has expressed “the one expressed in
parties threatens to divide the western church over the more than one way.” Pluralism today has become a
person of Jesus. This western church division will be a major literary theme in light of the breakdown of western
tragic curiosity to the churches in Africa, Asia and Latin world dominance in the 20th century. Western
America, and it will divide down the middle of our Progressivism of the 19th century had as its declared goals
denominations in the West. For the future of western both the civilizing of the non-western world and the
Christianity the Asian perspective is needed. Another Christianizing of its people. Although there were many
reason the Asian perspective is needed is historical: the tensions in these two goals, they existed together as the
debate and many of the ideas originally came from Asia assured historical trajectory. All people would advance
(specifically South Asia and to a lesser degree East Asia). through “modern” learning, science and politics. As
The experience of religious pluralism is relatively new to Western Colonialism neared collapse in the 20th century
the West, but it is an ancient and complex reality in Asia. and the ideas and practices of the imperial lands returned
In fact the experience of pluralism is normative for Asian to the West, new ways of thinking about the plurality of
Christian communities. For too long we have been cultures were needed. As with most all theological
listening to our own voices regarding pluralism. It is time movements we must acknowledge that the genesis of this
we listen to the Asian Christian tradition to gain the discussion of pluralism is found on the missionary
perspective of those who have only known Christian faith frontier of the church. Missionaries were exposed to
in a pluralistic context. these pluralities for centuries, but this was exposure while
in power. When the back of Western Colonialism was
broken there was a revisiting of the plurality of cultures
and religions, but now in the West: The Empire Strikes
Pluralism Defined Back. Not only the visit of the engaging Swami
Pluralism came into the English language in its earliest Vivekenanda at the 1893 World’s Fair in Chicago, but
usage as a religious term in the 17th and 18th centuries also the many other Hindus, Buddhists, Muslims and
(plurality of benefices and “plurality of wives and gods”). Chinese religionists traveling to the West and studying in
Its usage expanded in the 19th century to be used as a the West challenged normative interpretations of other
philosophical term (“the knowable world is made up of a religions. Modern Western Pluralism is a product of the
plurality of interacting things”) and later as a political missionary enterprise.
term (in reaction to totalitarian governments in Europe).
In this century it has been used as a sociological term
(“cultural pluralism is a controversial expression”) and
then once again as a religious term (our special concern).
Asian Context of Religious Pluralism
Modern religious pluralism as a theology accepts the
We are much indebted to the Oxford English Dictionary.
religious or salvific importance of all religions as equally
valid. Thus, religions which have exclusive claims to
salvation must be reinterpreted or revisualized from the

Page 2 Theology Matters • Sep/Oct 1999

purely secular point of view. Religions are understood to the preface to his volume, God and the Universe of
be the human attempt to apprehend what God has done Faiths.
and is doing in this world. Revelation from God is
general, open to all as experienced in creation, and is then In this field the most difficult problem for the
“rationalized” and eventually institutionalized in various Christian is to reconcile his allegiance to the person
cultural forms. As long as a people have only their own of Christ, by whom he is irrevocably grasped, with his
religious understanding of the mystery of God there is awareness of God’s saving activity beyond the borders
little problem; this is the way to God. But when other of Christendom. Two main paths offer themselves. A
religious systems become known and appreciated, the way that has often been taken is to give the idea of
absoluteness of one’s own religion must either be incarnation an adjectival instead of a substantive
jettisoned, reinterpreted or proclaimed. The Christian interpretation. One can then speak of divine
project of pluralism, a project born in the 1960s (the incarnation in varying degrees in the great prophets,
“Secular Decade”) and developed in the 1970s, has saints and seers of all ages. However, I prefer, in
followed the middle path: reinterpreting Christian chapter 11, to reformulate the doctrine of the
theology, language and tradition. Again, this process incarnation in its full traditional meaning and then to
began, as we are told, because of the contact with Asian ask in chapter 12, to what logical category this
religions. doctrine belongs. I suggest that it is a mythic
expression of the experience of salvation through
John Hick, arguably the father of Christian pluralism, tells Christ, and as such it is not to be set in opposition to
it very clearly in his autobiographical statements in a the myths of other religions as if myths were literally
number of his publications. Hick describes his conversion true-or-false assertions. This option involves seeing
to Christianity through evangelical friends in Inter- Jesus as a human being rather than as the Second
Varsity Fellowship in England, but found the theology too Person of the Holy Trinity living a human life. Such
“small.” After the war, with all of the experience of a view of him coincides with the conclusions of a
suffering and evil he made a physical, social and religious growing number of New Testament, patristic and
move. “A move at that time to Birmingham, England, theological scholars today, and the realization that the
with its large Muslim, Sikh, and Hindu communities as notion of divine incarnation is a mythological idea of
well as its older Jewish community, made this problem a great historical power and importance is now fairly
live and immediate one.”1 In another publication he widespread.4
explains further, “[I was]….drawn into some of the
practical problems of religious pluralism. I now no longer We quote this passage at length because it is one of the
find it possible to proceed as a Christian theologian as most succinct explanations of the theological move from
though Christianity were the only religion in the world.”2 Christian exclusivism to pluralism in light of the modern
Paul Knitter, author of No Other Name? A Critical context of Asian religions. The biblical record stands, but
Survey of Christian Attitudes Toward the World it is reinterpreted not as historic fact (Jesus did not claim
Religions” makes similar comments about his preexistence or identity with God) but as a metaphor
pilgrimage. “For the past twenty years or so, I have felt developed by the early community. This, so the
no small problem in integrating what I have learned and explanation goes, is ancient religious language of
experienced from other faiths with what I have learned adoration and elevation of a community’s prophetic leader
from traditional Christian doctrines, especially concerning to the status of divinity.5 Even though Christians have
the uniqueness and finality of Christ and Christianity.”3 lived in pluralistic religious environments since the time
The encounter with religions, the major Asian religions, of Christ, the modern experience is seen as a “new fact” of
has necessitated a rethinking of exclusive claims of our time. The newness of the fact needs to be clarified.
Christianity and therefore of the Christ of Christian What is new is that the “great” religions of Asia now have
tradition. major communities in the West and at a time when the
Christian communities are weakening and dying. In
For these, and we might add most, western theologians, earlier centuries, as Christianity grew in Europe and
the new interactions with other world religions creates a America, there were other religious communities present,
new context which challenges western dogmatic but they were overwhelmed being both culturally and
assumptions about Christ. The central issue is the identity militarily dominated by Christendom. Now Christian
of Jesus Christ. Thus, the theology of pluralism is presence is weakening in the West and non-Christian
wedded very closely to the 19th century search for the religions appear to be vital and growing. This is the new
historical Jesus. If one remains committed to the fact.
Christian tradition then the biblical record can not be
dismissed. But the biblical record is so rigid, narrow and The Asian church is far more experienced with challenges
exclusive. Hick outlines the theological move which presented by competing truth claims and the struggles for
seems to be a logical necessity of Christian pluralism in identity when living in a multi-religious society. Asian
churches in most countries today are thriving by most any

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measurement of “growth.” They are involved in Christian identity is only possible through clear
movements of nation-building, continuing efforts to identification of the community with Jesus Christ; the
increase literacy and education, establishing new Bible Jesus of history who became the Jesus over history.
colleges and seminaries and baptizing new Christians at a Sacramental, liturgical and ethical life is ordered around
rate far faster than was the case under Western the life, death and resurrection of Jesus Christ. It must be
Colonialism. There are three themes we would like to recognized that without this center the community takes
develop in gleaning insights on religious pluralism from on a new identity; a Christ-influenced identity, but not a
the perspective of the Asian church. First we will look at Christian identity. Jesus Christ is worshipped as Lord
minority community identity. Except in the Philippines, over all. But a re-centering (or off-centering) does occur
Christians in every Asian country live as a minority with some regularity in the history of the church, each
community. In western Europe practicing Christians have new interpretation becoming a new religious community.
become a minority recently. This shift has occurred at the These new religious interpretations become new entries in
same time that Asian religions have exhibited new encyclopedias of religion: they become new religions.
vitality. The minority status of Christian life is a central One would be hard-pressed to find a Christian community
issue in discussing pluralism. Secondly we will look at based on a mythic interpretation of Christ in a Hindu or
the Asian Christian existence as a suffering community. Buddhist context. Such a community could be part of a
As minority communities throughout the world know, Hindu community which honors Jesus as an avatar, an
periods or even cycles of violence, oppression and incarnation of God but not the unique incarnation of God.
persecution mark their existence. We will look at the
nature of this suffering from a theological perspective as Without the clear and singular claims of Jesus Christ as
communities of the suffering servant. Finally we will look recorded in the Bible a Christian community in India
at Asian Christian mission as witness in bold humility.6 becomes another sect of Hinduism. The Christian
One cannot afford to represent the suffering Christ with community which will not let go of these singular claims
any arrogance or self-confidence as a minority (often maintains its Christian identity but it may also suffer for
oppressed) community. And yet witness to Christ is made it. Even today there is this temptation in India. The
with persistence and with confidence in the message itself. strong movement of Hindu communalism in India offers
full inclusion to minority communities if they will
describe themselves as Hindu-Christian or Hindu-Muslim.
Minority Community Christians can worship Jesus Christ in their own privacy,
The struggle of a minority community in a pluralistic but they must acknowledge first that they are true Indians
setting is to maintain the community’s identity and (defined as Hindu). If Asian communities were to accept
purpose when there are many other communities which this pluralist interpretation of Jesus as offered by Hindus
have greater social influence. Early Christian or as defended by Hick, Samartha8 or Knitter9 they would
communities in Asia (outside of the Roman Empire) lose their identity and dissipate into the religious
remained distinct from local star worship and Zoroastrian landscape. They would be seen as another Asian sect
devotion, and at the same time they increasingly became having removed both the offense of the gospel and the
distinct from the Jewish communities along the Old Silk center of the gospel.
Route. Christians were living in the Parthian Empire, a
Persian Empire that exhibited tolerance toward other It is also helpful to look at this pluralistic move, from a
faiths until its collapse in the early third century. traditional to a mythic interpretation of Jesus Christ, from
Identity may be threatened with certain patterns of the Muslim perspective. A Muslim may be pleased by this
contextualization (especially in translation), but it is safe democratization of Christology for the Christians (Jesus
to say that the struggling Christian community in Asia is like all other incarnations or Jesus is a prophet of God),
maintained its Christian identity against many odds. but that is not the end of pluralism’s demythologizing.
Even with the Scriptures translated into Syriac, and even Religious pluralism requires the same relativizing move
without the four distinct gospels of the western church,7 for all religious claims, not just for one’s own. Religious
Christian identity was not only maintained but Christian pluralism is absolute in this claim. Thus the same
presence was seen as a threat to the Zoroastrian social demythologizing and democratizing of claims must apply
order by the third century. Christian identity held and in also to the Muslim believer. And yet the Islamic
spite of major periods of persecution, Christian presence community is built around the confession, “There is one
spread. Again and again the story has been repeated in God, Allah, and Mohammed is his prophet.” Pluralism
Asia where a small Christian community develops and, in requires that even though this is an exclusive claim it
spite of cultural pressure to the contrary, a Christian must be reinterpreted. Obviously few mullahs would
identity is maintained with a noteworthy missionary spirit. stand for such a reinterpretation that would say something
Persian Christians in China, Naga Christians in India, like, “Allah is the name for God for the Muslims and
Batak believers in Indonesia (not to mention Korean Mohammed is the Muslim’s prophet, but there are many
Christians throughout the world) all have clear Christian other equally valid prophets.” Muslims die for these
identities as minority communities. exclusive claims. Religious pluralism in fact requires that
the Islamic community deny its distinctive center built

Page 4 Theology Matters • Sep/Oct 1999

around its central affirmations. Religions hold together are committed to Jesus who has power over spirits, over
around certain basic claims, and we argue here that the the caste system and over sin and death. “Good news to
life and identity of the very community is lost if those the poor” is proclaimed, and the “Kingdom of God is at
central claims are relativized. This leads us to the second hand.” In light of the rapid growth of the church among
theme. Dalits in India, persecution both officially (from the
Bharatha Janatha Party—BJP) and unofficially (from
angry Hindu village mobs) has increased. If the
Suffering Community presentation of Christ in India was not clearly on the side
It is hard to imagine that a pluralist would ever be of the poor and outcast, the Dalits would not be coming to
persecuted for her or his faith. What uncompromising faith. On the other hand, if the presentation of Christ was
belief would they hold onto which would be an offense to without the clear and unapologetic proclamation that
the oppressor? Most of the terrible persecution of Jesus was God in the flesh, then there would be no reason
Christians in Asia have occurred not for major aggression to convert. The warp of Jesus’ self-understanding, and
and militant evangelistic work, but for minor the woof Jesus’ lifestyle has been the making of the
improprieties, behaviors that most reasonable people Christian community fabric in India.
would change. And yet Persian Christians would not
honor the sacred fires of the Zoroastrians. Japanese Vinoth Ramachandra describes these twin features as the
Christians (as well as Chinese and Korean Christians essence of the scandal of Jesus. For our purposes here, we
under Japanese rule) would not bow down to a Shinto carry the logic a step further and see that the scandal of
Shrine (a simple genuflect would suffice). Indian Jesus becomes the scandal of the followers of Jesus. There
Christians today refuse to say that Jesus is a Lord, but is no denying that this fabric holds together, both in the
insist that he is the Lord of all people, including Lord of biblical account and in the history of the church. A
the Dalits. Indonesian Christians insist on worshiping Christian fundamentalist may be uncomfortable with the
God in Christ and so churches are burned down and riots scandal of Jesus’ lifestyle and a pluralist may be
ensue. Absolute claims and absolute loyalty threatens the uncomfortable with the scandal of Jesus’ self-
social harmony of a non-Christian state. Persecution of understanding, but the lifestyle and self-understanding are
Christians in Asia has at times nearly or actually erased of one fabric. Pluralism, in lowering the Christology of
the Christian church. Such was the case in late Tang Jesus also removes the power of transformation which
China, in 18th century Japan and such has been the case raises the outcasts and saves the sinner. Pluralism’s
in North Korea. A pluralist cannot—logically refashioning of Jesus to be one of many makes Jesus
speaking—be so unyielding to a mythic Christ (one of indistinguishable from the many other gods for the
many) as to bring on persecution from those in authority. nations. The pluralist’s Jesus will not produce martyrs in
A pluralist is not a threat to the social order, for the India, but neither will he reach the outcasts.
pluralist is tolerant of other positions and other truth
claims. And yet the Christian community has survived in
Asia both through its clear identity with the Jesus Christ Witness in Bold Humility
of Scripture and through terrible persecutions. The two The Greek word for witness is martyria, martyr. And so
are closely related and once again they find their home in it is a natural transition from the suffering community to
Jesus. Not only Jesus’ self-understanding as Son of the witness of the community. Pluralism, as we noted,
God, but also Jesus lifestyle of associating with the poor denies the distinctive identity of a minority Christian
and outcast brought him into conflict with both the community, and dichotomizes the self-identity and
religious and secular leaders.10 His self-understanding lifestyle of Jesus. In addition pluralism calls into question
was affirmed in his actions, and his lifestyle was both the transforming power of Christian witness. What is true
radical and attractive to the masses. Absolute loyalty to of the Christian community, no matter how small that
his lifestyle is based on faith in his self-understanding. community may be, is meant for all communities.
He speaks the very word of God to us. Another way of phrasing this is that the gospel reality of
God in Christ is an “open secret” meant for all.11 A
What western pluralists can learn from Asian Christians community centered on the Gospel is by definition a
here is the inseparability of Jesus’ concern for the outcast missionary community. Acceptance of the Messiah is
and Jesus’ self-understanding as the Son of God. India is acceptance of his mission. Conversely, privatized
a case in point. Christian growth among the Dalits Christianity was never an option Jesus left open to his
(outcast) in India is so rapid in India today that it is disciples. The one who was sent to the world sends us.
difficult to keep up with the villages and families that This brings us into the very core of our Trinitarian faith.
enter the church each week. These Dalits are often poorly “‘As the Father has sent me, so send I you.’ And when
educated or illiterate, and yet their commitment to Jesus he had said this, he breathed on them and said to them,
Christ is to the Jesus who identified himself as the Son of ‘Receive the Holy Spirit.’”
God. They will not accept a reduced Jesus: a Jesus who
is one of the many thousands of incarnations of God. They

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Christian communities in Asia have struggled with their words of Scripture are translated into Tamil or Hindi or
faithfulness to God’s mission often in times of great Urdu. The Scripture is read with Indian or Pakistani eyes
persecution and social pressure. We note that it has not and it becomes a word to and for a local context. Jesus
been the mere presence of religious pluralism that has led becomes the savior for the local Punjabi village, while still
to the reduction of Christian mission, but the threat of being the savior of the world. Because the gospel itself is
persecution or annihilation which has led certain transformed it has the power to transform. The gospel
Christians to accept a reduced form of culture- becomes relevant as a social irritant when it is
Christianity. Persian Christians living under the Sasanian transformed by local cultures. This incarnational move of
rulers in the third through sixth centuries were a vital the gospel in mission is never ending. As long as there
Christian community which faced a difficult choice: are cultures and people who have not met the Jesus of
either become a non-missionary community (a ghetto or their culture, the mission of the gospel is incomplete.
melet community), or face extinction. The persecution There is an absolute plurality about the gospel. In this
and the list of martyrs were extensive. Many small sense we need to recover the sense of plurality and
communities accepted a reduced mission, limited to self- inclusivity of the gospel, because these are concepts which
contained survival. These communities survived by are very much a part of the missionary nature of
accepting Jesus as “their” savior, and acknowledging Christianity. The gospel of Scotland is not to look like
that other Persians had the Zoroastrian path to salvation. the gospel of the Sea Dyak, and yet the gospel is meant for
Each community did what was right in their own minds. all these peoples.
One is not to judge the practice of many of these Christian
communities, for their suffering was far greater than we This pluralism of the gospel may be very strange for us in
can imagine. Our purpose for mentioning it here is to the West, but that is because our gospel has been the
show that the reduction of Christian life to a non- dominant expression of Christianity for so long. We have
missionary form was a choice that came under pressure of become numb to the dynamic pluralistic nature of the
extinction, not a choice to recognize that all other gospel of Christ which is found on the missionary
religions are ways of salvation. Pluralism in Asia has frontiers of the church. For many churches in the West
often turned into religious oppression, but the mission of the gospel has become so unitextual and bland, we might
the church has seldom turned into self-suppression. even say tame, that it is difficult to imagine that
Pentecostal or African indigenous Christianity is really
Our concern here is to understand the missionary nature Christianity. But we must remember that the gospel is
of the church in the context of the modern endorsement of the gospel of Jesus Christ, and it is the gospel for and in
religious pluralism. What is the relationship of pluralism all the nations. If the gospel is not transformed in a
to Christian mission and how can that relationship be culture, it will not be able to transform that same culture.
understood in ways that honor the Trinitarian and
Christocentric nature of Christian community identity? The great Indian church leader M. M. Thomas once
The key, as we will see is two-fold. First, we must created a lively debate when he wrote about “Christ-
remember that the cause of the modern pluralist theology centered syncretism.” The problem was the last word.
is found in the missionary movement. Secondly, we must Syncretism had become a word reserved for mixing of
say something about eschatology. religions in such a way that the original religions are lost.
Syncretism described heresy. And yet Thomas was trying
Pluralism, as we mentioned earlier is the kingdom to recover the word to describe just how dynamic and
striking back; Christian mission pushed the frontiers of profound is the process of contextualization. In a similar
the faith into other faith communities and as a result these move, we must not consign the term “pluralism” to the
faith communities became a challenge to traditional trash pile of heresies. The word describes something
exclusive claims of Jesus Christ. But pluralism is not only important that happens as the church remains faithful to
the product of the missionary enterprise, it is also part of its missionary calling. The modern pluralism debate was
the missionary enterprise. The gospel of Jesus Christ is spawned on the missionary borders of the faith and for
itself without limits: it is by nature an inclusive gospel, that reason alone the word should be retained. We need
meant for all people. The gospel is to take root in all this word to describe just what a strange and glorious
cultures and therefore it will take on all cultures. We banquet it will be when people from every tribe language
might say that the gospel is meant to both transform and are feasting in the kingdom of heaven. It is truly a
be transformed. As the gospel takes root in a banquet honoring the One (Jesus Christ) in the many (all
predominately Hindu Indian culture it transforms nations). This is the fundamental meaning of Christian
oppressive structures and the exclusivism of the upper pluralism.
castes. Patterns of worship, moral and ethical behavior
which deny the grace and law of Jesus Christ are This leads us to the final observation regarding pluralism,
challenged by Jesus Christ. eschatology. Various visions of the heavenly existence
are given in Scripture (mansion, banquet, throne,
But this is only one side of the story. At the same time the heavenly city), but all of the images relate to the centrality
gospel itself is transformed to become Indian. The very of Jesus Christ as Lord (“I go and prepare a place for

Page 6 Theology Matters • Sep/Oct 1999

you”) and Savior (“the Lamb who is on the throne”). It is inclusive and pluralistic, centered on Jesus Christ.
a pluralistic existence. “After this I looked and there Pluralism is demanded of the gospel, but it is always a
before me was a great multitude that no one could count, Christ-centered pluralism for which we strive and for
from every nation, tribe, people and language, standing which we pray. “Thy kingdom come on earth as it is in
before the throne and in front of the Lamb” (Rev. 7:9b). In heaven.”
this pluralism the one includes the many. Another way
1
of expressing this is that the universality of the gospel is Hick, John, “Spiritual Journey” in God Has Many Names,
both commanded (“you shall be my witnesses”) and (Philadelphia: Westminster Press, 1980), p.17.
2
portrayed in Scripture (“every nation, tribe...”). But also Hick, John, God and the Universe of Faiths: Essays in the
the particularity of the gospel is both commanded (“in my Philosophy of Religion (Oxford: One World Publications,
1973/1993), p.x (1993 ed.)
name”) and portrayed (“the Lamb who is at the center of 3
Ibid. p. xiii.
the throne”). Thus the universality of the gospel is 4
Ibid. , p.x.
witnessed to in the particular. The heavenly banquet is a 5
It must be noted that this notion is not actually the fact.
pluralism of prodigal grace; grace overflowing through Hinduism's incarnations are basically mythic figures; their
the life and work of Jesus Christ. Jesus Christ is the historic reality is of no fundamental importance. Buddhism's
particular and universal host, broken for the world. founder, Siddhartha Gautama, did not claim divinity and his
followers recorded this fact. In the Dhammapada, reported to
This Christian pluralism is expressed in Asia every time a be the teachings of the Buddha himself (especially chapter
Malaysian Chinese goes to Cambodia to witness to Jesus 12,) salvation is found in ones’ self. In Zoroastrianism, the
prophet looks forward to a day when the savior figure
Christ. Every time an ethnic Chin missionary in Burma
(Shaoshant) will come; Zoroaster was a prophet who was not
(Myanmar) moves to Rangoon to tell the ethnic Burmese elevated by his followers. Mohammed was a prophet, not a
about Jesus Christ we see the particular expressed in the divine incarnation.
universal. Ethnic divisions are broken down when this 6
Bosch, David, Transforming Mission: Paradigm Shifts in the
gospel is proclaimed. Political and social divisions are Theology Of Mission, (Maryknoll, NY: Orbis Books, 1991).
broken down as Jesus’ life and self-understanding are In describing mission and dialogue he says, “It is, however, a
proclaimed. bold humility—or a humble boldness. We know only in part,
but we do know. And we believe that the faith we profess is
I attended a wedding in a Methodist church in Singapore both true and just, and should be proclaimed. We do this,
however, not as judges or lawyers, but as witnesses...”
in the early 1990s. The bride and groom were Tamil 7
The Syriac Peshitta was the canonical text for East Syrian
Indians and both were converts from Hindu families. Christians and the life of Jesus was told as a single narrative
Many of the wedding guests were Hindu. The groom, from the four gospel accounts: diatessaron. Not until the fifth
however was a seminary student and so he invited the century did Persian Christians have the four gospels in Syriac.
8
whole pluralistic group from the seminary to attend. Samartha, Stanley, One Christ--Many Religions: Toward a
There were Chinese from China, Taiwan, Malaysia and Revised Christology, (Maryknoll, NY: Orbis Books, 1991).
9
Indonesia. There were two Americans, one Ethiopian, a Swidler, Leonard and Mojzes, Paul, eds., The Uniqueness of
couple from Sierra Leone some students from Thailand, a Jesus: A Dialogue with Paul Knitter, (Maryknoll, NY: Orbis
group from Myanmar, a young lady from the Philippines Books, 1997). This is a more finely nuanced argument from
within Christian pluralism, containing critiques from both
and another couple from Pakistan. All were invited to the
pluralists and non-pluralists.
wedding feast, but the ceremony and the feast were 10
Ramachandra, Vinoth, from the chapter “The Scandal of
services of worship honoring Jesus Christ who saved this Jesus” in The Recovery of Mission: Beyond the Pluralist
couple and who brought them together. All were invited Paradigm, (Grand Rapids: Eerdmans, 1996).
to worship God in Christ singing praises and lifting 11
Newbigin, Lesslie, The Open Secret, (Grand Rapids:
prayers of thanksgiving. The gospel is gloriously Eerdmans, 1978).

Presbyterians for Faith, Family and Ministry Page 7

Jesus Wasn’t a Pluralist
by James R. Edwards

Reprinted with permission from Christianity Today, April 5, 1999, p. 64-66

I have often been invited by my denomination (PCUSA) to How did Jesus relate to this diversity? Consider only the
debate proponents of homosexual lifestyles, especially two most centrist sects, the Pharisees and Sadducees.
those who advocate the ordination of practicing There is no record that Jesus sought to engage the
homosexuals. One of the stock refrains that I hear in Sadducees—or the Sanhedrin dominated by them—with
nearly every debate is that Christians who believe the his message and movement. There are, to be sure, isolated
practice of homosexuality is a sin and who refuse to references in the Gospels to Jesus’ disputes with
ordain practicing homosexuals are guilty of an ugly and Sadducces and the Sanhedrin, but it was they—not he—
punitive exclusiveness that is contrary to the open, who initiated contact. For his part, Jesus remained aloof
inviting, and inclusive spirit and practice of Jesus. from the Sadducees and from their considerable influence
on Judaism.
Those who oppose homosexuality are accused of “a
selective reading of a few Old Testament texts,” as the Jesus, however, did seek to engage the Pharisees with his
refrain goes and are dismissed as legalists who fail to message and movement. Why the Pharisees and not the
understand the grace of Christ that is offered in the gospel Sadducees? The answer seems to be that on confessional
to all persons, regardless of their condition. Repeatedly I grounds—belief in divine providence, the sinfulness of
have been reminded that since we all are sinners, humanity the resurrection from the dead, and the
heterosexuals have no right to single out homosexuality as existence of the spiritual world of angels and demons—
a deviant lifestyle. Jesus and the Pharisees shared common ground. (That is
why they disagreed so!) Of the scribes and Pharisees,
So runs the argument, which usually garners easy assent Jesus said: “Obey whatever they say to you, but don’t
in our permissive day. But the argument is mistaken—and follow their example” (Matt. 23:3, NLT). The Sadducees
rendered so by Jesus himself. did not share this common confessional ground with
Jesus, and the New Testament leaves no record that Jesus
In many respects, Jesus was inclusive. He offered shared the kingdom with them.
forgiveness and fellowship to outcasts within Judaism,
and to Gentiles outside it, in a way that was Nor was Jesus’ response to the Sadducees unique. There is
unprecedented among Jewish rabbis. But in other respects, no record that Jesus sympathized with either the Zealots
Jesus was more exclusive than his Jewish contemporaries: or Herodians, two influential (though vastly different)
he refused political alliances with Herod Antipas, the political parties. As for the Essenes—a rigorous and
“fox” (Luke 13:32) who beheaded John the Baptist; he respectable sect in first-century Judaism, knowledge of
refused to replace God with Torah (or with any ideology); whom has been greatly enhanced by the discovery of the
and he refused to identify the kingdom of God with any of Dead Sea Scrolls—they are not once mentioned in the
the prevailing sects of Judaism. New Testament.

The first century pulsated with a plethora of mystery cults Unlike the general tendency of mainline churches today,
and Greco-Roman religions, including quasi-emperor Jesus did not forge alliances with the dominant ideologies
worship, many of which penetrated into Palestine. of his day. He spoke of his way as steep, narrow, and
Judaism, often thought of as ethnically and religiously difficult, as opposed to the broad and easy way that leads
homogeneous, was actually a patchwork of royalists to destruction (Matt. 7:13 14). He characterized his
(Herodians), isolationists and purists (Essenes), liberation coming not in terms of harmony and tranquility, but as a
movements (Zealots and Sicarii), and renewal movements sword that cuts and divides (Matt. 10:34), taking
(John the Baptist and Jesus), in addition to establishment precedence over all other allegiances, even causing
Pharisees and Sadducees. division among intimate relationships “father against
son…daughter against mother” (Luke 12:53).
Dr. James R. Edwards, is professor of religion at
Presbyterian Whitworth College, Spokane, WA and is a Step by step in the Sermon on the Mount (Matt. 5-7),
frequent contributor to Theology Matters. Jesus sets forth his teachings in contrast to other ways.
God and Mammon are opposed to one another, they

Page 8 Theology Matters • Sep/Oct 1999

divide the world, and one cannot serve them both (Matt. Just as an entire building is rendered fundamentally true
6:24). Indifference to the rigorous nature of the kingdom by a properly laid cornerstone, so a proper Christology
of God has catastrophic consequences: many who assume determines right theology and ecclesiology. The first order
they belong on the inside with Jesus find themselves of business, then as now, is to recover the centrality of the
standing outside the kingdom, hearing from the Lord, “I “second article” of the Apostles’ creed relating to the
never knew you” (Luke 13:23-30). person and work of Jesus Christ. That is because the
saving benefits that Scripture and creed ascribe solely to
The early church followed Jesus’ particularity with Jesus Christ are increasingly in our day being ascribed to
reference to purity of doctrine and fellowship. Those who creation and human nature.
cause division and act contrary to the doctrine once taught
should be avoided, “for they do not serve our Lord Jesus In most mainline denominations, there is confusion over
Christ.” (Rom. 16:17-18). The adulterated gospel of whether Jesus is the Lord, or a lord; whether God’s will is
Galatia was a false gospel, no gospel at all (Gal. 1:6-10). known uniquely from Scripture and creed, or whether
Representatives of a false gospel in Philippi are “evil God’s will is known through changing social custom;
workers,” “dogs” to be shunned (Phil. 3:2). The sharp whether the love of God is known through Christ, or apart
rebukes of false teaching and teachers in the Pastoral from Christ; whether apart from grace we stand
Letters, 2 Peter, and Jude illustrate the zeal of the early condemned as sinners, or whether our nature is condoned
church to maintain purity of faith and defend it from by God without redemption and transformation; and
corruption. With the single exception of Philemon, every whether the work of Christ on the cross and sanctification
book of the New Testament mentions doctrinal error and by the Holy Spirit alone render life pleasing to God, or
testifies in one way or another that to preserve the purity whether unredeemed human nature is sufficiently pleasing
of faith and unity of the church, false doctrine and to God.
exclusion of those who practice it must be condemned.

The gospel proclaimed by Jesus produced a “crisis,” to use American Church Captive
the language of the fourth Gospel. It demanded hearing, We need to ask the question: What does American
discerning, deciding, following, and thus forsaking and pluralism have to do with “our common salvation” (Jude
excluding incompatible alternatives. The “table” to which 3) that has been believed everywhere, always, and by all?
Jesus invited people was not defined by Torah or the
tradition of the elders, much less by the heterodox vision We Americans are deeply committed to the just and
of Hellenism: it was defined and determined by himself. equitable access of all citizens to the rights and freedoms
guaranteed by a constitutional democracy. Whether
theologically conservative or liberal, most of us affirm the
The First Order of Business values of tolerance, inclusiveness, diversity, and
Browse through the religion section of a good bookstore pluralism. These values, in fact, seem so inviolable and
today. There are no fewer than a dozen big sellers on the inherent that we reflexively transfer them to the mission
shelves that, with considerable erudition and scholarly of the church.
authority, intend nothing less than a wholesale
reformulation of Christianity. Their authors are Episcopal We may even assume that these American values are
bishops, members of the Jesus Seminar, professors, Re- interchangeable with the purposes of the church. The
imaginers, New Agers, and mainliners of all sorts. They result is that we are now experiencing in the mainline the
are not “outsiders,” but in one way or another they are reverse of what happened in seventeenth-century Puritan
connected with the church. America, where church norms were imposed on society at
large, violating certain civil rights by narrow theological
What these diverse and often impressive studies share in concerns. Today, civil norms, as defined by pluralism,
common is their dissatisfaction with confessional and inclusivism, and tolerance without regard to merit, are
creedal Christianity and their attempt to replace it with being imposed on the church, threatening to jeopardize its
something more palatable. Invariably, the point of attack message and mission.
is the person and work of Jesus Christ. If Jesus can be
unseated as Son of God or compromised as the sole Savior I think most Christians agree that the love of God and the
of the world or demoted from one who sits at the right death of Jesus Christ for sinful humanity obligate
hand of the Father and will some day judge the world, Christians to acts of compassion, aid, and defense in the
then Christianity can be made into something other than name of that love, even for those with whom they
the evangelical faith. disagree. The results of such acts can indeed be described
by terms like inclusiveness and tolerance, and are, in my
In the second century, Irenaeus, the brilliant defender of judgment, the noblest expressions of it. But such attitudes
orthodoxy, argued that an improper estimation of Jesus and acts derive not from themselves but from the love and
Christ lies at the root of all heresy (Against All Heresies).

Presbyterians for Faith, Family and Ministry Page 9

justice of God. (See “Are You Tolerant?” CT, Jan. 11, Mainline Protestantism has historically championed the
1999, p. 42.) ideals of liberal democracy. In doing so it has too
comfortably and uncritically regarded society as a social
The problem arises from assuming that pluralism, extension of the church. That accommodation is no longer
diversity, and inclusiveness are in themselves Christian possible—if it ever was. The pluralism of modern culture
values. They are not automatically so. Today, however, is not only not compatible with the evangelical faith, but
pluralism is asserted as a primary value itself. Marvin increasingly inimical to it.
Ellison (in Erotic Justice: A Liberating Ethic of Sexuality
[Westminster/John Knox Press, 1996]) gives architectural The confusion in the mainline today with regard to
shape to a very different ethic and church when he claims, cultural norms is due to our continuing to think of the
“The fundamental ground rule for liberating sexual ethics church in Constantinian terms as a national institution, a
is that voices from the margins must be brought to the Volkskirche, that gives voice to the dominant culture. That
center of the conversation on their own terms.” If Ellison is the wrong model. The church is no longer a majority
is right, the church’s one foundation is no longer Jesus church, but a diaspora church. We need to unlearn old
Christ her Lord, but “voices from the margins.” ways. The task before us is neither to imitate the culture
Pluralism, not theological and confessional orthodoxy, nor blindly react to it, but to pray for sanctified wisdom
guarantees a place at the table. that the church may become a critical, confronting, and
compassionate voice for salvation within the culture.
I believe that Ellison’s position and those like it are
mistaken because they hold the church in a Babylonian The church of the former East Germany may be an
captivity to ideologies and norms that cannot be instructive model for us today. During its 40 years in the
interchanged with the “faith once delivered to the saints” wilderness of communism, the church was forced to be the
(Jude 3). Nowhere in Scripture or creed are pluralism, church neither for communism nor against it—for in
inclusivism, and diversity declared the specific ends of the either case communism would be a controlling factor; it
church. They indeed play a role, but they play a role in was the church within communism, holding fast to its
subordination to the great ends of the faith, not as creedal foundations and accepting its mandate not to
replacements for them! mirror society but to bear witness to it from the sole
promise of the gospel. The allegiance of the church in
East Germany to the mandate of the gospel produced an
Liberating the Church identity and power against which the state was
Years ago Dorothy Sayers argued in Creed or Chaos? for increasingly defenseless. Although the church did not set
a hard and solid Christianity over a soft Christianity. out to overthrow communism, it played no small role in
Sayers vigorously challenged the assumption that the way its eventual downfall.
to make Christianity palatable was to dilute its theological
content, or strip it altogether and substitute soft and vague Today, we too must differentiate between the norms of
concepts of Christian sentiment. society we inherit and the greater norms of the church to
which we have been called. Athens is not interchangeable
Sayers describes our predicament today in the mainline with Jerusalem, nor the city of God with the city of man.
American churches. We have ceased calling sinners to Let the church be the church! We must indeed render to
repentance, and church discipline is lax or nonexistent. Caesar what is Caesar’s: equal access—even to those with
We have been less than zealous for the truth of the gospel whom we disagree—to the rights and responsibilities of a
and purity of faith. We have failed to teach our children constitutional democracy. But we have a higher allegiance
the faith. We have been indifferent to apostasy, mission, to render to God what is God’s. Let the church be
and personal holiness. liberated from a false allegiance to ideological pluralism
and liberated for the great ends for which it was created—
to glorify God and bear a redeeming witness to the world.

Page 10 Theology Matters • Sep/Oct 1999

 Unity and Diversity: God’s Idea, or Ours?
by Michael Boyland

Everything is made to worship God The first people were not made to lounge in a garden, but
God has a plan for history. His purpose is that the world to launch out to the world. There is an outward-bound
he created should reflect his glory. All creation is intended thrust to humanity. The human race is made to represent
to show the praise of God, for everything God has created God on the earth. They have the capacity to resonate with
finds its fulfillment in echoing the wonders of God’s God’s qualities as nothing else can. God wants to see the
character. The whole world is created to give God glory, world filled with beings who find their meaning in him.
as Psalm 148 says: This plan has not changed throughout the vicissitudes of
history.
Praise him, all his angels,
Praise him, all his heavenly hosts. The entry of evil into the world that God created made
Praise him, sun and moon, things much more complicated. Sin defaced the bright
Praise him all you shining stars… image of God in every living person. The likeness of the
You great sea creatures and all ocean depths, lightning Creator was so tarnished as to be unrecognizable. Deceit
And hail, snow and clouds… and distrust displaced the God-given love one person has
Fruit trees and all cedars, for another. Greed took over from holiness. Violence
Wild animals and all cattle, broke the unity that held the creation together. Discord
Small creatures and flying birds, shattered the symphony, as people trusted in themselves
Kings of the earth and all nations, rather than in God. They brought chaos by worshipping
Young men and women, old men and children. created things rather than the creator. Diversity
Let them praise the name of the Lord.1 degenerated into confusion.

Genesis chapter one shows God taking the initiative as the Yet God promised ultimately to defeat evil. In Genesis
universe unfolds in its complexity of stars, sun and 3:15 he told the serpent, “The offspring of the woman will
moon, land and water masses, and vegetable and animal crush your head, and you will strike his heel.” In this
life. This great diversity, held together in the unity of cryptic phrase, God pledges that there will be an
creation, shows God’s greatness as nothing else could. Individual who will defeat evil at the cost of his own
The millions of species of beetles, the billions of galaxies suffering. Salvation is an act that only God can bring
each with its billions of stars, demonstrate God’s wisdom about. It has to come through a mediator, and it affects
and power. Unity is not uniformity. Uniformity would be a the whole human race. God’s promise that his love will
piece of music written with one single note; unity is a triumph through suffering is given to the representatives
chorale sung by a choir. God’s glory shines through the of all humankind. It holds for the Chinese, the Native
diversity of species and life forms united in their American, and the European too.
dependence on the Creator.
Jesus Christ fulfilled this covenant promise, the
Since everything that is made reflects the character of the protoevangelion of Genesis 3:15. He is the Seed of the
One who created it all, women and men have a vital role woman. He crushed the head of the serpent, the evil one,
to play. Genesis 1:27-28 tells of the creation of human the accuser.
beings and of God’s purpose for them.
God wants people to glorify him and enjoy him forever,
So God created human beings in his own image, In the because it is for this that we are made. His purpose is that
image of God he created them; Male and female he every human language be used to tell of his goodness and
created them….God blessed them and said to them, that each ethnic group, race and tribe contribute to the
“Be fruitful and increase in number; fill the earth and universal song of praise to the Creator and the Redeemer.
subdue it….” And God saw all that he had made, and God is a missionary God. As John Piper says, “mission
it was very good. exists because worship does not.” Worship is ultimate
and eternal. Missions is temporary, a necessary
Michael Boyland is Director of the Presbyterian Center expedient to bring people to worship God. As long as
for Mission Studies, Pasadena, CA. there are people who do not render reverence to God, and

Presbyterians for Faith, Family and Ministry Page 11

as long as the Lord tarries, missions are needed to spread The central theme of the Bible is Jesus’ sacrificial death
abroad the love of God. and resurrection, which will bring some from every people
group on earth into the forever family of God. Each of the
four Gospels and the book of Acts quote Jesus’
God’s Plan Involves Nations and Peoples instructions to bring the good news to the whole world.
Genesis 10 shows the human race divided into ethnic He promised that he would send his Holy Spirit to give his
groups, lineages, languages, territories, nations and followers power to make disciples of all nations.
peoples (Genesis 10:5). God made people to be together,
and he sees human beings as they relate to each other. But more than talking, Jesus did something to make unity
possible. “God was pleased to have all his fullness dwell
Languages and customs do make barriers that we have to in him, and through him to reconcile to himself all things,
cross when we try to understand each other, but they also whether things on earth or things in heaven, by making
have great capacity to glorify God in a myriad of ways. peace through his blood, shed on the cross.” (Colossians
All the segments of mankind can be redeemed to show the 1:19, 20) Jesus Christ, crucified and risen, is the only
power and wisdom of the One who created humans in all center strong enough to rebuild the shattered shards of the
their diversity. Every language can tell of his goodness human race into a vessel worthy of his presence. The early
and power. church was held together by the confidence that Jesus
Christ is Lord.
Genesis 10 has the same sense of harmonious pattern that
we see in Genesis 1. The 6,703 languages that God has
spread abroad in the earth3 show how he takes pleasure in Diversity Increases in the Early Church
variety. Diversity within the unity of dependence on God For the first couple of decades the followers of Jesus were
reflects his glory and his creative power. Genesis 10 almost exclusively Jewish. Some spoke Greek and some
shows the peoples of the world in their potential to reflect spoke Aramaic, but they all lived in communities centered
the goodness of God. on the synagogue, all ate only food prepared according to
the law of the Talmud, all regarded a pilgrimage to the
In Genesis 11 we see the nations in their misery, alienated Temple in Jerusalem as a high point of their religious life.
from God through pride and greed. The fall of the nations The earliest church showed no more diversity than did
in Genesis 11 is very much like the fall of the individuals Judaism of the time.
in Genesis 3. The comforts of a city enticed the builders of
Babel rather as the flavor of the forbidden fruit lured Eve As the church began to expand, however, it had to deal
and Adam (Genesis 3:6). The fruit held a lot of eye appeal with the issues at which Jesus had only hinted when he
to Eve and the construction bosses wanted people to look said, “I have other sheep that are not of this sheep pen. I
at their temple as it towered above the flat plain. As Eve must bring them also. They too will listen to my voice,
and Adam wanted the fruit for the cleverness it gave, so and there shall be one flock and one shepherd.” (John
the city builders sought the fame that comes from 10:16) The good news spread through the eastern end of
“making a great name for themselves.” The three-fold the Mediterranean and west to Mesopotamia. In Antioch
temptation that trapped Adam and Eve’s was also the in Syria, the third largest city of the Roman Empire, a
downfall of Babel. In a word, it was the appeal to the lust people movement to Jesus began among non-Jews.
of the flesh, the lust of the eyes and the pride of life (1
John 2:16). The worldwide church shows huge diversity, held together
by dedication to Jesus Christ and based upon the
To short-circuit the impending disaster, God dispersed Scriptures of the Old and New Testaments. In every
people around the earth. He confused their language and nation on earth there now are some who are “fellow-
scattered them abroad (Genesis 11:8). The net result of citizens with God’s people and members of God’s
all their labors is a half-built ruin. Since the motley household, built on the foundation of the apostles and
cultures and languages were not held together in the unity prophets, with Christ Jesus himself as the chief
of worship to God, the chorale degenerated into cornerstone” (Ephesians 2:19-20). Jesus’ people are called
cacophony. by many different names. Some do not even call
themselves Christians, as the first followers of Jesus were
not called Christians, but prefer the name “Messianic
Jesus Brings Unity Jew” or “Muslim follower of Christ.” It was the Gentile
Our Lord Jesus Christ had a great deal to say about His believers in Antioch who were first dubbed with that
Father’s plan to bring the diverse peoples of the earth into derogatory epithet. The point is not the name of the
divine unity. “People will come from east and west and association, but the unity of the Holy Spirit. Christ’s death
north and south, and will take their places at the feast in and resurrection made possible the unity of his body on
the kingdom of God,” (Luke 13:29) is just one of his many earth.
statements on this theme.

Page 12 Theology Matters • Sep/Oct 1999

Romans: A Practical Approach to Unity and and God himself will be with them and be their God.”
Diversity Most translators balk at the plural and render it “his
Romans is a letter from a missionary to a mission church. people,” but the text maintains the diversity of people
Paul grapples with the question of how to maintain unity groups and tribes and tongues as God wipes away every
in Christ in the face of human diversity. “The Gospel...is tear from their eyes.
the power of God for the salvation of everyone who
believes: first for the Jew, then for the Gentile” (Romans God’s glory is reflected in a variety of styles, languages
1:16). and musical styles. The multitude without number
worshipping God in heaven is from every tribe and tongue
Paul lays down the principles by which different ethnic and language and people. In our world there are both the
groups can get on together in the same church. “Some unchurched and the unreached. The unchurched are those
consider one day more sacred than another; others who could go to church if they wanted to, but do not
consider every day alike. Everybody should be fully choose to do so.
convinced in his or her own mind....If we live, we live to
the Lord; and if we die, we die to the Lord” (Romans The unreached, on the other hand, are those who do not
14:5, 8). This is the nitty-gritty stuff of living in unity have access to any church. There is no church in their
with diversity. neighborhood, or the local Christians speak a different
language or eat things they may consider unclean. We
All who come to Christ receive what he has to give into long for these groups of unreached people to join God’s
their empty hands. He gives the life-changing power of family and find eternal life in Jesus Christ. But for them
his Holy Spirit. “The law of the Spirit of life set me free to hear and see an invitation that they can understand and
from the law of sin and death....the mind controlled by the accept, someone has to cross a barrier of language and
Spirit is life and peace.” (Romans 8:2, 6). “Now that you custom, as the apostle Paul did. Only thus can the full
have been set free from sin and you have become slaves to human diversity be brought into the unity of Christ.
God, the benefit you reap leads to holiness, and the result
is eternal life” (Romans 6:22). Jesus offers forgiveness of Unity and Diversity
sin. More, and very importantly, he gives the strength to Jesus promised that when he was lifted up from the earth,
leave sin behind. Unity is found as people of every stripe he would draw all people to himself (John 12:32). When
face the cross of Christ and are drawn by its life-changing people are moving closer to Jesus Christ, crucified and
power. Unity is found in the simple statement, “Jesus risen, they can find unity. God is glorified by the vast
Christ is Lord.” array of stars and galaxies, and by the manifold forms of
life. The varied ways of men and women also give him
As the good news spreads it transforms not only glory when they are directed to him. The unity in Jesus
individuals, but also whole societies. Just as a person who Christ is imperfect as yet, but it is real. True unity is
comes into Christ is made new, so a whole group of founded in people’s faithfulness to God and in the
people can turn to Christ and find new life without losing faithfulness of God to his people.
their cultural identity. In Christ, their language and many
of their customs remain the same, but some things are The church in our time is no longer centered on the North
changed. The presence of Christ reduces drunkenness, Atlantic nations. Most followers of Jesus live in Asia,
revenge killings, sexual promiscuity, grinding down the Africa and Latin America. Most cross-cultural
poor. The Gospel of Jesus Christ changes life for the missionaries come from those regions, where the churches
better. are growing the fastest.
The simple affirmation, “Jesus Christ is Lord,” is the
unbreakable cord that ties together the church of Jesus
Heaven Is A Mixed Neighborhood Christ, the largest movement of all human history. To
We may think that the varied hues of humanity will be say, “Jesus Christ is Lord,” is to affirm that the Jesus who
bleached to a heavenly uniformity in the unmediated walked the hills of Galilee and who died on Golgotha is
presence of God. Some suppose that the distinctions of God, Savior, and Victor over sin and death. He is big
tribe and people group will be pressed out on an enough to encompass great diversity, and strong enough
apocalyptic ironing board. Not so. The Revelation of to bring unity.
Jesus Christ, the last book of the Bible, shows many ___________
1. Bible quotations are from the NIV, Inclusive edition.
different “nations, tribes, peoples and languages” as
2. Don Richardson, Eternity in Their Hearts, Regal Press.
together they worship God and the Lamb (Revelation 7:9). 3. Barbara Grimes, Ethnologue, Thirteenth edition. Dallas,
Eternity does not obliterate the diversity of mankind. Texas: SIL, 1997.
Revelation 21:3 actually says, “They will be his peoples,

Presbyterians for Faith, Family and Ministry Page 13

 Bible Study of the Book of Revelation

What is the three-fold-office John uses to describe Jesus

Christ? How might this description of Christ’s work,
Study 2: accomplishment, and authority provide encouragement to
The Church in the World Christians facing an uncertain future?

by Rev. Mark Atkinson, PCUSA pastor in Warsaw, What great truth about Jesus Christ is affirmed in v. 7?
Poland. While this is encouragement to believers, what is the
response of the world?

Prologue -- Revelation 1:1-8 In v. 8 we find one truth about God repeated in four
different ways. Who is speaking? What is he revealing
Revelation begins: The Revelation of Jesus Christ which about himself? How might this aspect of God’s character
God gave Him to show His servants--things which must be encouraging for a church facing persecution?
shortly take place.1

Who is taking the initiative to reveal himself? Who is the Scene 1:

subject of that revelation? Who is the means of the The Church in the World -- 1:9 - 3:22
revelation? To whom is the revelation ultimately given?

The phrase things which must shortly take place must be The Church Centered Upon Christ 1:9-20
understood in light of the Apocalyptic literature of the Any good pastor will seek to identify with his/her flock.
time. In Apocalyptic literature, drawing upon Daniel How does John identify with his readers? What does John
2:28, the phrase latter days is a code phrase for a time far see? List the key elements.
in the future. By using this phrase, John is telling us that
in the coming of Christ, the latter days have arrived. There is no question that John’s first sight is of Jesus
Hence the revelation being given, though it bears many Christ in majesty and glory. Vs. 17-18 make it certain
similarities to first century Apocalyptic literature, is not to that the One like the Son of Man is our risen Lord. Where
be seen as describing events far in the future. It is a is Jesus Christ when John first sees him? According to
revelation given to the church today, for its work and v. 20, what do the seven lampstands represent? What
ministry and comfort, for the latter days have arrived. meaning then would you draw, to the symbolism of this
first vision of Jesus Christ standing in the midst of the
The author identifies himself as John, nothing more. He seven lampstands?
does not need to say more. He was well known to his
readers. Early church tradition is consistent in The lampstands represent the church scattered in the
identifying the author as John the Apostle. He had been world. We first see Jesus standing in their midst. In this
Bishop of Ephesus for years before his exile to the island he is the fulfillment of the promise of the prophets, he is
of Patmos. Emmanuel, God with us.

He would have been in his eighties at this time. He is the Now look at how the Lord is attired. It may be intended
only one of the twelve who died a natural death. He was a to reflect the clothing of the High Priest, revealing Jesus
man who embodied the transforming power of Jesus Christ to be the one true mediator between God and man.
Christ. When he first met Jesus he was a hot headed How are his eyes described? What does that suggest to you
youth, having earned, together with his brother, the about the Lord? What color is his hair? What might that
nickname, Sons of Thunder. Church tradition tells us he mean? His feet are described as bronze. What might that
ended his life having been given a new nickname, the image suggest about firmness and foundation? Have you
Apostle of Love, derived from his habit of ending letters ever stood beside a large waterfall? John says the Lord’s
and sermons with the words: Little children, love one voice was like many waters. What does that suggest to
another. you about Jesus’ voice and authority?

Revelation is addressed to the seven churches of Asia. What does the Lord hold in his right hand? The right
Yet we know that there were at least ten churches in Asia hand is the hand of readiness. A soldier with sword
Minor at this time. We will explore the symbolic drawn is ready to fight. Think about the ancient world
meanings of biblical numbers later. Suffice it to note at and the common belief that the stars and planets
this time that the reference to the seven churches is best controlled human events. What might John be suggesting
understood as meaning all the church. as he writes of Jesus Christ holding the stars?

Page 14 Theology Matters • Sep/Oct 1999

The Letters to the Seven Churches 2:1- 3:22 Pergamum 2:12-17
Ephesus 2:1-7 What is the temptation facing the Pergamum church?
Note that each of the letters to these seven churches are What sin in their midst do they tolerate?
addressed to the angel of the church of.... Angels are
messengers. This formulation therefore probably means Take the time to read Numbers 22 to learn the story of
that Christ is addressing, the prevailing spirit, of each Balaam and Balak. Balak finds that he is thwarted by
particular church. So let us examine the prevailing spirit Almighty God in his hiring of Balaam to curse the
of the church at Ephesus. What is she commended for? Israelite people. Now read Numbers 25:1-4. How does
Nevertheless, the Lord has a complaint to bring. What is this alternative plan proposed by Balaam accomplish the
it? How important is this one thing lacking? (See I same end by another means? What does this tell us is the
Corinthians 13:1-3). In what ways might a church today nature of the failing of the church at Pergamum? What
face a similar temptation? Do you think this can be a does this suggest to us about the importance of right
temptation for individual believers as well? teaching and doctrine in the church?

Five of the seven churches are given warnings by Christ. In v. 16 we find a sobering warning of what will happen if
Two, Smyrna and Philadelphia, are facing or about to face the Pergamum church does not repent, permitting the
persecution, respectively. To them Christ speaks a word false teachers in her midst to continue? What is that
of encouragement. Only the first and last churches, warning?
Ephesus and Laodicea, are threatened with the severe
judgment of outright extinction. Why do you think our The letters to the Seven Churches can be seen as
Lord’s judgment on Ephesus would be so great? In fact describing the state of the church. In differing times and
Ephesus’ lampstand was removed. Because its harbor places, one letter might be more applicable to a church
kept silting over, the city eventually was abandoned. than another. I believe that it is the letter to Pergamum
Since it had not been destroyed by war, today the ruins of that is the message most applicable to the PC(USA) today.
Ephesus are among the most impressive in the Middle Do you agree? Disagree? Why?
East. The silting has continued through the centuries.
The ruins are now five miles from the coast. The world seeks to give to the church a choice:
persecution or seduction. Pergamum was the place of
Smryna 2:10-11 Satan’s throne: probably a reference to the large temple to
The Biblical town of Smyrna was located at the site of the Zeus in the city. The Lord refers (v. 13) to a prior time
modern town of Izmir, Turkey. Like several of the towns of persecution when a believer named Antipas was
to which these seven letters were addressed, it was known martyred. The church apparently held firm during
for its cult of emperor worship. What is the imminent persecution only to be compromised by theological
threat the church at Smyrna is facing, according to v. 10? seduction.
Who is the primary source for the persecution of the
Christians of Smyrna? They believe they are serving God Thyatira 2:18-29
in persecuting the Church. According to the Lord, who How is the church at Thyatira characterized? For what
are they truly serving? does Christ commend them? Does it seem to you that
this was a vibrant, active church? At the same time, there
How is the church at Smyrna described? What contrasts is a problem, a corruption in their midst. What is it?
does Christ make between the church’s outward Christ calls this woman Jezebel. The original Jezebel (see
appearance and its spiritual reality? I Kings 16:31, 19:1-2, 21:5-26, and II Kings 9:30-37) led
God’s people into idolatry and sexual immorality. Is
How does the Lord offer encouragement to this church there a word for our churches today from the letter to
about to face persecution? What is the promise for those Thyatira? Are we too tolerant of moral sin in our midst?
who may suffer even unto death?
In v. 20 the Lord chastises the church for permitting
How long will be the time of suffering? We can be sure Jezebel to teach in their midst. How closely should
that this is a symbolic, not a literal number. What is church leaders monitor what is taught in our Sunday
Christ saying to the church when he tells them that the schools, pulpits and seminaries? If there were a Jezebel
length of the time of their suffering will be days, as in our midst today, could PC(USA) find the courage and
opposed to months or years? conviction to silence her?

When we face trial and difficulty in life, it is often our In vs. 24-25 the Lord gives his instruction to those who
prayer that God would remove the tribulation from us. are faithful at Thyatira. What are they to do? Christ
How do you think Christ’s words of encouragement might called the church at Pergamum to repent. Why do you
suggest we change the nature of our petitions during such think he does not call Thyatira to do so?
troubling times?

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Sardis 3:1-6 was relying upon these material resources and not upon
Sardis was a city of great wealth. The legend of King the Lord. Remembering the contrast between their self
Midas arose here. Is Sardis an active church? Are her perception and our Lord’s assessment, what three things
activities what Christ desires? Program and activities are does Jesus offer to give to them? Why?
not the same as Christ centered spiritual vitality. What do
you believe are the necessary ingredients for a truly Christ condemns the Laodicean church for its
healthy church? lukewarmness. Why do you think that it is preferable to
be hot or cold over merely lukewarm? How does the Lord
Here we have a church that appears healthy to outside characterize the meaning and purpose of his chastisement
observers, but is dead or dying inwardly. What in v. 19? How might Proverbs 13:24 help us understand
instruction does the Lord give to Sardis? Many the harshness of Jesus’ words to this church?
congregations today face similar temptation. Like ancient
Sardis, we too are rich. We run the risk of filling our time Revelation 3:20 is one of the most well known verses in
with church activities while neglecting the spiritual life. New Testament. It is often applied in evangelistic
If the risen Christ were to send a letter to your local contexts in which a non-believer is exhorted to open the
congregation, what would he commend? What would he door of his heart to Jesus, receiving him as Lord and
rebuke? Savior. Whom is the Lord addressing in v. 20, believers,
or non-believers? What does this suggest to you about
Philadelphia 3:7 - 13 the right application of this verse in the life of the church?
List the things for which Christ praises this church in v.8. Is this an invitation to evangelism? Or is it a call to
He also tells them that he has given them an open door. reformation? V. 21 is an invitation to those who
What do you think he intends by this image? overcome. What is it they must overcome?

In v. 10 he tells them they are about to face a time of trial.

They are opposed by the synagogue of Satan: those who Review of the Letters to the Seven Churches.
believe they are serving God, but are not. Which do you In one or two words, how would you summarize the
think is more difficult, to face opposition and hardship spiritual need of each of the Seven Churches? Some of
from those who believe they are serving God in harming the churches are rebuked for having lost a key element of
you, or from those who are indifferent to the things of spiritual vitality. How would you summarize what they
God? Why? Why not? have lost? Some of the churches are specifically praised
for aspects of their life and ministry. How would you
Why do you think there is no rebuke given to the church summarize what they are doing that earns the Lord’s
of Philadelphia? approval.
On a first reading, v. 9 is very surprising. It is reasonable Need Loss Praise
to assume, since to assume otherwise would run contrary
to the teaching of the rest of Scripture, that the only true Ephesus _______ ______ ______
object or worship is God himself, that when the church’s
opponents fall at the feet of the Philadelphian believers, Smyrna _______ ______
they are not worshipping them. What other possible
meanings might be intended? What else does verse 9 say Pergamum _______ ______ ______
about the significance of this event? How would this verse
strengthen the hearts of those about to face an hour of Thyatira _______ ______ ______
trial?
Sardis _______ ______
What are other words of encouragement in this letter do
we see that Christ offers to a church facing persecution? Philadelphia _______ ______

Laodicea 3:14-22 Laodicea _______ ______

How would you characterize the problem with the
Laodicean church? What are the three aspects of her self We have now completed the first of the eight scenes of
perception? What are the Lord’s three assessments of her Revelation: The Church in the World.
true state? Can you think of modern examples in which a ______________
church’s self perception might be at odds with the 1. Unless otherwise indicated, Bible quotations are from the
perception of her Lord and Master? New King James Version.

The town of Laodicea in the ancient world was known for

its finances, its production of an eye ointment (cf. v. 18),
and the lime-laden lukewarm water that flowed from a
spring six miles away. Apparently the Laodicean church

Page 16 Theology Matters • Sep/Oct 1999

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