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 INSIDER
JESUS
THEOLOGICAL REFLECTIONS ON
NEW CHRISTIAN MOVEMENTS

William A. Dyrness
 CONTENTS

Preface
1 Introduction: The Rise of Contextualization
2 How Does God Work in Creation and Culture? A Theological
Proposal
3 Religion in the Biblical Narrative
4 Case Studies of Insider Movements Today
5 Religion and the Mission of Christ
6 Conclusion: Is God Doing Something New?

Bibliography

General Index

Scripture Index

Praise for Insider Jesus

About the Author

More Titles from InterVarsity Press

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Copyright
 PREFACE

F or some time now there has been a quiet revolution going on in

Christian missions. In mainline and Roman Catholic missions one
might point to the 1960s as the critical turning point; for evangelicals
one might call attention to the Lausanne Conference or the
Willowbank Consultation in the 1970s. At that point the changes
were represented by terms like inculturation or, for evangelicals,
contextualization. This called attention to the increasing—
socioeconomic, cultural, even political—diversity of places where
missionaries worked, and the necessity of adjusting their methods to
this pluralism. But there were more surprises to come. Sometime
around the turn of the century Western Christians awakened to the
fact that, contrary to what they had assumed, Christianity was no
longer simply a Western religion. Indeed, the Western part of it was
a distinct (and often diminishing) minority; its “heartlands” were
more likely to be Dalit communities in India or the favelas of Rio de
Janeiro than the suburbs of midwestern America. And since
September 11, 2001, a whole new dimension of this diversity has
come dramatically to our attention: the newly awakened religious
identities in which global Christianity now has to find its way.
This book makes no attempt to describe or analyze this
revolution, but it does attend to one critical dimension of it,
specifically the many insider and emergent movements that have
appeared in the last generation. These call attention to a single
inescapable aspect of the new situation: not only is there a wide
diversity of people who name the name of Christ, but many of these
have become agents of Christian mission in their own right. Though
often invisible to Western Christians, and independent of external
support, they have set off with Christ on a journey of discovery.
Their witness and their vernacular theologies, much to the dismay of
Western observers, necessarily reflect their various, and widely
different, indigenous religious traditions and political situations. To
further complicate matters, though these groups were earlier objects
of Western missions, for various cultural, religious, or political
reasons they now frequently resist the forms of Christianity they
have inherited. They are emphatically postcolonial and post-
Christendom—even if these may be foreign terms to them.
What are we to make of this new situation? The typical
evangelical response to such changes is to hold consultations and
develop grand strategies and complicated tactics to address the new
situation. In other words, the response is consistently on the level of
contextualization. I argue here that contextualization language—and
the projects growing out of this—needs to be radically revised to
properly engage the current proliferation of emergent and insider
movements, and appropriately reflect on their significance.
In many ways I feel inadequate addressing such a complex and
fraught subject. Though I am a former missionary with long
experience teaching in Asia and Africa, and strong personal and
professional association with Latin America, I have no direct
experience with insider groups. But the happy experience of working
alongside colleagues at Fuller Seminary, in the Philippines, in Kenya,
and beyond has exposed me to some of the significant voices in this
movement, and I have been drawn to the questions they have
raised. As a theologian of culture, I have been struck by the
importance of cultural diversity and the influence of this on religious
developments today. It seems these two interrelated realities—
growing cultural pluralism and newly aroused religious identities—
call not simply for new missionary programs but, in the first
instance, for deep theological reflection, something the discussion of
this book seeks to promote. The question I want to ask is, what
might God be doing and intending in this new global religious world?
Only after considering this question should we ask how we might
respond to this in modest and appropriate ways.
This book would never have been begun apart from close
colleagues, students (and former students), and friends who
together are observing and assessing this new situation of mission
and have stimulated my thinking. At Fuller I am extremely grateful
for the support of John Jay Travis, Dan Shaw, Dudley Woodberry,
Martin Acad, Robert Johnston, Veli-Matti Karkkainen, Amos Yong,
Joel Green, Cory Willson, and Oscar Garcia-Johnson. Jay, who is
himself one of the important early observers of these movements,
was especially kind to share with me a prepublication version of the
massive Understanding Insider Movements, which has collected
many of the critical articles and chapters addressing insider
movements. 1 Darren Duerksen, professor at Fresno Pacific
University, has taught me much about emergent movements. His
published dissertation has been a crucial source. 2 Darren, John
Goldingay, Roger Hedlund, and Robert Hubbard made helpful
comments on the manuscript. Colleagues in the Philippines, at Asian
Theological Seminary and the Institute for Studies in Asian Church
and Culture—especially Dr. Melba Maggay, Professor Lorenzo
Bautista, Dr. Adonis Gorospe, and Dr. Timoteo Gener, joined earlier
by Kang-San Tan—were conversation partners when the idea of this
book was birthed in September 2014 in Manila. Also helpful in
thinking through issues in Asia, along with Kang-San Tan, have been
Jonathan Tan and Father Joseph Cheah. In Nairobi, at the Africa
International University, Dean James Nkansah-Obrempong and PhD
students Jacob Kimathi Samuel and Josephine Munyao have been
indispensible friends and theological sources. Editors Dan Reid and
David Congdon have been an encouragement throughout. David was
especially helpful, along with an anonymous reviewer, in prodding
me to clarify my argument. The book is sent forth with the prayer
that it will stimulate not only thought but also concerted prayer and
support for the new things God is doing around the world.
 CHAPTER ONE

INTRODUCTION
The Rise of Contextualization

Christ plays in ten thousand places,

Lovely in limbs, and lovely in eyes not his
To the Father through the features of men’s faces.

Gerard Manley Hopkins

H ardly anything has proven more contentious in recent years

than the proliferation of new forms of church and mission
within non-Christian religions and religious cultures, and even within
Christianity itself—so-called emergent or insider ecclesial forms.
They are often maligned by prominent figures both in Christianity
and in these other religions. Seen from another angle, hardly
anything is more interesting and promising than to imagine that God
might be doing a new thing in these contexts. Specifically I have in
mind movements among people in Islam who call themselves Muslim
believers in Isa al Masih (“Jesus” in Arabic); these have appeared in
Bangladesh and many places in Southeast Asia. There are also Hindu
and Sikh followers of Jesus called Yeshu Satsangs (Jesus
Gatherings), small groups in North India who seek to stay in their
Sikh or Hindu communities. Movements of this kind have been called
insider movements, which are defined by Scott Moreau as
“movements to obedient faith in Christ that remain integrated with
or inside their natural community.” 1
 Meanwhile, many Christians in non-Christian settings are
exploring ways to encourage faith practices that are more sensitive
to longstanding cultural practices that have traditionally divided
families and communities. Here one might note Christian groups in
Japan seeking new ways to think about ancestor veneration or
Christians in Buddhist countries who are paying visits to the temples
with their families. Responsible consideration of these many efforts
is complicated by the fact that many—indeed most—of these groups
must remain hidden from the (religious and political) authorities, so
reliable information is difficult or impossible to attain. Still they call
out for attention.
This book is not meant to be primarily a description or evaluation
of these movements—though a later chapter will include several
substantial case studies; rather, it seeks to provide a theological
perspective for thinking about them. Better, since no single
theological framework can claim to make sense of such diverse
movements, it will attempt to begin a theological conversation about
these developments that attends to Scripture and is sensitive to the
place of these movements in the long history of the Christian church.
It is not hard to see why so-called insider movements are
threatening to many Christians. They relate centrally to the person
and work of Christ, and they raise questions about the nature of the
community that he intended to gather in his name. Indeed, in the
end they touch on the nature of the salvation that God promised to
the Jewish people in the First Testament and that the apostles claim
was revealed in Jesus, whom they called the Christ. Though these
are, in the end, critical issues, it strikes me that dealing directly with
them is the wrong way to go about addressing, especially, the
controversial aspects of these movements. For what underlies these
concerns are conflicting cultural codes and multiple conceptions of
religion, and it is here I think that the conversation should begin.
Even here, I will argue, theological issues are at stake that I want to
track down and highlight.
Let me provide explanation for this approach by way of a
personal introduction. Though I have taught and worked for many
years in Asia (in the Philippines) and later in Africa and have family
and professional connections in Latin America, I am an evangelical
from the American Midwest who has studied theology in Europe and
in America. In other words, my perspective has been formed
inevitably by the cultural conditions and the theological
conversations prevailing in Europe and America. Since I am not a
party to any of the cultural settings of the insider movements I will
describe, it would be inappropriate of me to seek to make
theological judgments of them. But having reflected for many years
on the settings in which theology is done, I want to consider these
new movements to see what we might learn from them. To do this, I
will suggest ways that multiple contexts and religious diversity
provide hermeneutical spaces where new understandings of the
gospel can emerge.
Another way of approaching this is to point out that from the
beginning of the Christian movement there has been a wide variety
of settings in which different versions of Christianity have emerged.
Antioch provided a different sensitivity from Alexandria; later, Roman
and Germanic voices were added. In the course of time, diverging
sensitivities in the Eastern and Western churches proved so difficult
that they had to go their separate ways, and later the Western
church itself was divided—culturally as well as theologically—by the
Reformation. These different settings did not always pick up the
same themes from Scripture, and, though the divisions were
frequently painful, Christianity is richer for this diversity. Meanwhile,
since the time of the sixteenth-century Reformation, cultural and
religious pluralism has become even more prominent and more
inescapable. Many scholars have pointed out that the variety of
situations that Christianity inhabits today in many ways recalls the
early period of Christianity and calls for similar sensitivity. As David
Smith argues, from the beginning of the Christian church,
crosscultural (and, we might add, interreligious) encounters have
facilitated the learning experience of the church. 2
In the past, Christianity’s adaptation to diverse settings has been
characterized as contextualization. However, I would argue that a
new appreciation and appropriation of difference suggests that the
language of contextualization needs fresh examination. Thinking of
missions in terms of how the gospel is contextualized represents a
revolution in the understanding of mission, and this has been an
indispensible step in encouraging thoughtful adaptation of the gospel
to new settings. But I will argue that it does not always help us think
about the new situation of interreligious encounter, in general, and
of insider and other emergent Christian movements, in particular.
Contextualization language, after all, has been developed and
primarily directed at missionaries and evangelists who seek to
communicate the gospel; now a variety of new actors have arisen
that find this language inadequate. Traditional understandings of
contextualization as a movement of Christianity into new settings
have proven unhelpful for two reasons. First, these new efforts do
not represent an intervention from without but give evidence of an
indigenous impulse—that is, new forms are not suggested by
outsiders; they are emerging from within. And, second,
contextualization does not adequately capture the hermeneutical
and dialogical character of mission whereby various accounts of
God’s presence (or that of the gods or spirits) are exchanged and
evaluated.
The remaining part of this chapter will seek to elaborate these
points. First, I will provide a brief sketch of the development of
contextualization, especially since the 1960s. Second, I will note the
problems that our current global situation has posed for the program
of contextualization and what kind of conversation might be (and
has been) proposed to replace it. The chapters that follow will seek
to develop this suggestion. The second chapter will offer a brief
theological perspective on culture growing out of God’s purposes for
creation and the re-creative work of Christ. Describing the human
wisdom that culture represents, both in Scripture and in subsequent
human history, I will argue, prepares us to think about religion and
emerging forms of Christian mission in new ways. In the third
chapter I turn our attention directly to religion, and specifically to
the depiction of religion in the biblical narrative. I will seek to
discover what God’s purposes might be for religion. With a special
focus on Paul’s discourse on Mars Hill in Acts 17, I will recall how
early Christians came to terms with the multireligious world they
inherited and how they saw the Spirit of God working in surprising
ways. The fourth chapter will provide some case studies that will
allow us to explore ways that current movements either confirm or
challenge the theological framework I have developed. The purpose
of these studies is to see possible ways that God may be working
both within Christianity today and in other religious settings. In
chapter five, on the basis of these case studies, I will seek to
develop a more nuanced view of religions as hermeneutical spaces
that reflect unique cultural and geographic settings, and I will
consider the implications of this for mission. A consideration of the
variety of religious practices, and taking some time to look at Islam
in particular, I will argue, provides resources for discerning the
working of the Spirit in insider movements. My conclusion will
suggest ways that this conversation might be pursued further and
address what these reflections might entail for theological reflections
on the church—what in theology is called ecclesiology.

Reformation, Enlightenment, and Religion: The Historical

Context
Since it is important to my argument that the inherited discourse of
contextualization, especially as this is proposed in evangelical circles,
needs to be revised to meet the challenges associated with insider
and emerging ecclesial communities, it is appropriate to begin with a
very brief review. In many ways, Christians have been thinking
about these concerns since the beginning of the church. Indeed,
much of the interaction in the book of Acts, both among the apostles
and between them and nonbelievers, can be read as a kind of
contextualization avant la lettre. The difficulty of seeking to make
the gospel understood in the variety of settings around the world
and throughout Christian history has been a constant concern for
evangelists and missionaries. But discussions of contextualizing the
gospel in the many cultures of the world, at least in North America,
really only began in the last hundred years with the rise and
influence of the social sciences. The conversation with which we are
concerned began formally in the 1960s with the emphasis on
inculturation growing out of the Second Vatican Council (1961–1965)
in the Catholic Church. 3 But before I describe this development I
want to return to an earlier period of Christian history.
For my purposes the critical point in the discussion lies neither in
the twentieth century nor in the first but in the sixteenth. For it was
in the sixteenth century that critical shifts in the understanding of
religion took place that predetermined how the conversation about
contextualization would eventually unfold more recently. Let me try
to summarize what these changes were and why they were
significant. Since issues of culture are central to my argument, it is
important to remember that the changes instituted by the
magisterial reformers were not primarily changes in beliefs but
changes in practices that reflected both their rereading of Scripture
and, also and more substantially, their changing cultural and
historical situation. 4 Another way of putting this is to suggest that
rather than changing belief, the Reformation changed the role and
significance of belief, resulting in new ways of practicing religion.
How is this so? Between medieval Christianity and the
Reformation, the average person would have noticed primarily a
change from a familiar and longstanding set of practices—praying
with images of the saints or rosaries, processions and pilgrimages,
novenas, and so forth—to an emphasis on specific beliefs embodied
in a new set of practices—preaching, learning catechisms, and
reading Scripture and prayer books. The focus of worship was no
longer the dramatic celebration of the Mass but the clear preaching
of the Word of God. For ordinary believers this was facilitated not
only by hearing sermons but also by learning the catechism and,
eventually, reading Scripture for themselves. The resulting focus of
religious devotion was thus transferred from external objects and
practices to internal reflection and faith. Whereas in the medieval
period the whole person, and all the senses, was involved in the
performance of devotion, after the Reformation the head and heart
became the primary focus. 5
 While Protestants, looking back, tend to assume that these
changes were necessary, indeed in some ways were inevitable, this
is not so. As many now recognize, despite the polemics of the
Reformers, there was nothing intrinsically superstitious or idolatrous
about many of the medieval practices. Indeed, for many Protestants
monastic practices and medieval forms of prayer and Scripture
reading (e.g., lectio divina) have experienced something of a revival.
Nevertheless, it is important to understand the significance of the
change of focus not only for understandings of God and salvation
but also for conceptions of religion itself. Since the emphasis was
placed almost entirely on the break with older practices, in the
polemic environment of the century the way was open to contrast
medieval superstition with the “true religion” of the Reformation.
For Protestants of course, and for this author in particular, the
changes are perceived as mostly positive and have resulted in much
that is good. But, for purposes of this discussion, it is also important
to recognize what was lost. Much of the religious culture of medieval
practice, and of monastic spirituality in particular, was swept away.
The resources of the mystical tradition were disparaged, and rich
traditions of material culture—of architecture, painting, and drama,
to name only the most prominent—were mostly set aside. But more
important for the argument of this book, a dramatic change occurred
in the way “religion” was construed. Instead of providing a holistic
frame that determined an entire way of life, including the political
and social structure, religion was on the way to becoming an inward
and personal (and often an individual) affair. This did not happen all
at once, but over time this inward and personal faith was to become
the default view of religion in the modern period, at least in the
West. Again, this view of religion seems natural to us. But for many
people outside the West, this understanding of religion appears
strange, even incomprehensible. As a result, though this is seldom
acknowledged, Western Christians find it difficult to have meaningful
religious conversations across religious boundaries. Talal Asad, for
example, has called attention to the deep affinity between medieval
forms of Christianity and contemporary Islam, and to the vast
differences of both in contrast to modern Western assumptions.
Consider one prominent example that Asad develops. Modern views
of freedom, which we take for granted, in which individuals freely
choose their own religious pathways, contrast sharply with both
medieval Christianity and Islam. These two traditions were agreed
that virtue is formed in the context of moral communities before
proper choices can be made. 6 Modern understandings of religion in
the West work from very different assumptions.
While in fact much of the communal sense of morality, and
certain patterns of worship, survived in the Reformation, in the
dangerous and polemic environment of the time this continuity was
mostly not recognized, and the entire medieval period was seen as a
period of superstition and idolatry. It is not hard to see that some of
these attitudes have survived into the modern period and color our
attitudes toward other religions. Modern Protestants, especially
evangelicals, are still likely to argue that their faith represents the
truth about things and are therefore opposed to formalized religion
in all its many forms (something we explore further in chapter three
below).
But notice what happened when this Protestant form of the faith
was taken to the nations of the world in the missionary movement.
The focus on reading, interpreting, and preaching Scripture led to
many positive elements in the missionary movement. Missionaries
valued language and frequently pioneered translation of Scripture
(and often important indigenous literature) into the language of the
people. Indeed, Lamin Sanneh has argued that translation is a key
category that helps us understand how the gospel came to take root
in various (non-Western) cultures. 7 The positive impact of this on
educational and medical developments where missionaries served is
well documented. 8
But there were other less positive outcomes from this emphasis
on teaching and learning that Willie Jennings and others have
recently highlighted. Since the understanding of the gospel was tied
to a particular set of beliefs that resulted from Reformation
Christianity, missionaries were insistent on making these beliefs clear
—contextualizing them—in the places (and languages) where they
worked. Jennings argues that this resulted in an “inverted
hospitality,” by which missionaries, rather than accepting the
hospitality of host people and learning from their ways, were mostly
intent on teaching—more anxious to impart the truth as they saw it
than willing to learn from indigenous wisdom. There were many
exceptions of course, and there is much to commend in their
teaching practices, but there was a consonant danger in what
Jennings calls the “pedagogical imagination” that still infects
conversations about ­insider movements. 9 And it also reflects widely
different assumptions about the nature of religion.
There were other factors at work as well. The Reformers also
inherited assumptions about the superiority of Christian culture,
even if they differed on the form that culture should take. And they
bequeathed these assumptions in the form of insensitivity to
indigenous traditions. As Jehu Hanciles argues, the Protestant
mission, when it finally got off the ground two hundred years after
the Reformation, left intact the underlying construct of Christendom.
“The Western missionary enterprise was marked by the dye of
Christendom in its fundamental assumptions, operational strategy
and long-term objectives.” 10 By this he means that the missionary
program was often allied with territorial expansion, pursued with the
collaboration of political authorities, and framed in terms of
spreading Christian civilization around the world. 11
But even here, I would argue, the Reformation focus on language
and belief played a decisive role. The developing focus on a
particular belief structure, especially as this was elaborated by
Protestant scholasticism, surely encouraged a particular intellectual
imperialism that was inclined to pay little attention to indigenous
wisdom. The emotional center of non-Western people is often
expressed in stories, myths, and legends; it is articulated in dances,
cult objects, and music that embody what the people love. These
elements were often suppressed on the grounds that they expressed
idolatrous beliefs but also because such cultural forms were felt to
be inferior to more cognitive forms of meaning making. This external
dimension of culture—its rituals and images—had been devalued and
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