GRAHAM HILL Foreword by SCOT M KNIGHT RESHAPING OUR CONVERSATI ONS, RENEWING OUR MISSION, REVITALIZING OUR CHURCHES GLOBAL CHURCH
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G R A H A M H I L LForeword by S C O T M 983139 K N I G H T
R E S H A P I N G O U R C O N V E R S A T I O N S
R E N E W I N G O U R M I S S I O N
R E V I T A L I Z I N G O U R C H U R C H E S
G L O B A LC H U R C H
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G L O B A L
C H U R C H
R E S H A P I N G O U R C O N V E R S A T I O N S
R E N E W I N G O U R M I S S I O N
R E V I T A L I Z I N G O U R C H U R C H E S
G R A H A M H I L LForeword by S C O M 983139 K N I G H
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InterVarsity Press
PO Box 1048625104862810486241048624 Downers Grove IL 98309410486249830931048625983093-104862510486281048626983094
ivpresscom
emailivpresscom
copy104862610486241048625983094 by Graham Hill
All rights reserved No part of this book may be reproduced in any form without written permission from
InterVarsity Press
InterVarsity Pressreg is the book-publishing division of InterVarsity Christian FellowshipUSAreg a movement of
students and faculty active on campus at hundreds of universities colleges and schools of nursing in the United
States of America and a member movement of the International Fellowship of Evangelical Students For
information about local and regional activities visit intervarsityorg
All Scripture quotations unless otherwise indicated are taken from the Holy Bible odayrsquos New International
Versiontrade Copyright copy 1048626104862410486241048625 by International Bible Society All rights reserved
Cover design David Fassett
Interior design Beth McGill
Images orange water color square copy kentarcajuaniStockphoto
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copy artefyiStockphoto
blue under water copy Achim PrilliStockphoto
ISBN 10486331048631983096-1048624-9830969830911048624983096-10486281048624983096983093-1048628 (print)
ISBN 10486331048631983096-1048624-9830969830911048624983096-104863310486331048624983091-983094 (digital)
Printed in the United States of America As a member of the Green Press Initiative InterVarsity Press is committed to protecting the environmentand to the responsible use of natural resources o learn more visit greenpressinitiativeorg
Library of Congress Cataloging-in-Publication Data
Hill Graham Reverend
GlobalChurch reshaping our conversations renewing our mission revitalizing our churches Graham Hill
foreword by Scot McKnight
pages cm
Includes index
ISBN 10486331048631983096-1048624-9830969830911048624983096-10486281048624983096983093-1048628 (casebound alk paper)
1048625 Church 1048626 GlobalizationmdashReligious aspectsmdashChristianity I itle II itle Global Church
BV98309410486241048624983091H9830931048628 104862610486241048625983093
10486269830941048633mdashdc1048626983091
104862610486241048625983093104862498309198309410486241048625983093
P 1048626983091 10486261048626 10486261048625 10486261048624 10486251048633 1048625983096 10486251048631 1048625983094 1048625983093 10486251048628 1048625983091 10486251048626 10486251048625 10486251048624 1048633 983096 1048631 983094 983093 1048628 983091 1048626 1048625
Y 983091983093 9830911048628 983091983091 9830911048626 9830911048625 9830911048624 10486261048633 1048626983096 10486261048631 1048626983094 1048626983093 10486261048628 1048626983091 10486261048626 10486261048625 10486261048624 10486251048633 1048625983096 10486251048631 1048625983094
Copyrighted Material wwwivpresscompermissions
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C O N T E N T S
List of Figures and ables 983097
Foreword by Scot McKnight 983089983089
983089 Introduction Being Salt Light and a City 983089983091
Part 983089 Salt Reshaping Our Conversations
983090 Glocalizing Conversations 983090983091
Part 983090 Light Renewing Our Mission
983091 Contextualizing Mission 983092983093
983092 Liberating People 983094983097
983093 Showing Hospitality 983097983095
983094 Embracing the Spirit 983089983089983097
983095 Caring for Creation 983089983093983095
983096 Living Ethically 983089983096983091
983097 ransforming Neighborhoods 983090983089983093
Part 983091 City Revitalizing Our Churches
983089983088 Indigenizing Faith 983090983091983095
983089983089 Devouring Scripture 983090983095983093
983089983090 Renewing Education 983091983088983089
983089983091 Practicing Servantship 983091983091983095
983089983092 Recovering Community 983091983094983091
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983089983093 Developing Spirituality and Discipleship 983091983096983091
983089983094 GlobalChurch Embracing a New Narrative 983092983089983093
Appendix 983089 GlobalChurch Project Video Series 983092983093983089
Appendix 983090 Study Guide 983092983093983091
Appendix 983091 Who Are hese Majority World
and Indigenous hinkers 983092983096983089
Appendix 983092 Resources and Glossary at
heGlobalChurchProjectcom 983092983097983091
Author Index 983092983097983093
Subject Index 983092983097983097
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I N T R O D U C T I O N
B983141983145983150983143 S983137983148983156 L983145983143983144983156 983137983150983140 983137 C983145983156 983161
By 9830909830889830901048629 fully two-thirds of Christians will live in
Africa Latin America and Asia Te ldquoaverage
Christianrdquo today is female black and lives in a
Brazilian favela or an African village
SEPHE N BEVANS
Majority World and indigenous churches are redefining twenty-first-
century Christianity Western churches must decide how theyrsquoll respond
Stephen Bevans puts it well
We are now living in a ldquoworld churchrdquo where the vast majority of Christians are
[from the Majority World] David Barrettrsquos statistical studies have basically con-
firmed this shi and Philip Jenkins has predicted that by 1048626104862410486261048629 fully two-thirds
of Christians will live in Africa Latin America and Asia Scholars are fairly
unanimous in acknowledging the accuracy of the facts Te ldquoaverage Christianrdquo
today is female black and lives in a Brazilian favela or an African village983089
Some statistics illustrate this shi in twenty-first-century global Christi-
anity Te Pew Research Centerrsquos report Global Christianity analyzes the size
and distribution of the worldrsquos Christian population Te report maps the
changes over the last century (1048625104863310486251048624 to 1048626104862410486251048624) It concludes ldquoA century ago the
Global North (commonly defined as North America Europe Australia Japan
1Stephen B Bevans Roger Schroeder and L J Luzbetak ldquoMissiology Afer Bosch Reverencing a
Classic by Moving Beyondrdquo International Bulletin o Missionary Research 983090983097 no 983090 (983090983088983088983093) 983094983097
Copyrighted Material wwwivpresscompermissions
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10486251048628 G983148983151983138983137983148C983144983157983154983139983144
and New Zealand) contained more than four times as many Christians as the
Global South (the rest of the world) oday the Pew Forum study finds more
than 10486251048627 billion Christians live in the Global South [10486301048625983077 of all Christians livein Asia Africa and Latin America] compared with about 104863210486301048624 million in the
Global North (10486271048633983077)rdquo1048626 Tat is an astounding shi in only one hundred years983091
Using the World Christian Database Philip Jenkins offers table 10486251048625
ldquoChanging distribution of Christian believersrdquo
Table 983089983089 Changing distribution of Christian believers 983089983097983088983088 to 983090983088983093983088 (number of Christiansin millions)
983089983097983088983088 983089983097983095983088 983090983088983089983088 983090983088983093983088Africa 983089983088 983089983092983091 983092983097983091 983089983088983091983089
Asia 983090983090 983097983094 983091983093983090 983094983088983089
North America 983095983097 983090983089983089 983090983096983094 983091983091983091
Latin America 983094983090 983090983095983088 983093983092983092 983094983093983093
Europe 983091983096983089 983092983097983090 983093983096983096 983093983091983088
Oceania 983093 983089983096 983090983096 983091983096
Total 983093983093983096 983089983090983091983088 983090983090983097983089 983091983089983096983096
Source Philip Jenkins The Next Christendom The Coming of Global Christianity 983091rd ed (Oxford Oxford Uni-
versity Press 983090983088983089983089) 983091 Data is taken from World Christian Database wwwworldchristiandatabaseorgwcd
Christianity in North America Europe and Oceania grew from 104862810486301048629
million in 1048625104863310486241048624 to 104863310486241048626 million in 1048626104862410486251048624983092 Tis number is likely to shrink to
104863310486241048625 million by 1048626104862410486291048624
Christianity in Africa Asia and Latin America grew from 10486331048628 million in
1048625104863310486241048624 to 1048625104862710486321048633 billion in 1048626104862410486251048624 Tis number is likely to grow to 1048626104862610486321048631 billion by
1048626104862410486291048624
Letrsquos take China for example Professor Fenggang Yang of Purdue University
makes an important prediction If current rates of growth continue within one
generation China will have more Christians than any other nation on earth
In 1048625104863310486281048633 Protestant churches in China had one million members In 1048626104862410486251048624 that
number was 10486291048632 million (compare that with 10486281048624 million in Brazil and 10486271048630 million
2Pew Research Center Global Christianity A Report on the Size and Distribution o the Worldrsquos Chris-
tian Population December 1048625983097 98309098308810486251048625 wwwpeworumorg9830909830881048625104862510486259830901048625983097global-christianity-exec3See David B Barrett George Kurian and odd M Johnson World Christian Encyclopedia A
Comparative Survey o Churches and Religions in the Modern World 983090nd ed 983090 vols (New York
Oxord University Press 9830909830889830881048625) 1048625983090-1048625983093 and wwwglobalchristianityorg4Oceania includes Australia and Micronesian Melanesian and Polynesian countries
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Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 1536
PA R T O N E
S A L TReshaping Our Conversations
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 236
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 336
G L O B A L
C H U R C H
R E S H A P I N G O U R C O N V E R S A T I O N S
R E N E W I N G O U R M I S S I O N
R E V I T A L I Z I N G O U R C H U R C H E S
G R A H A M H I L LForeword by S C O M 983139 K N I G H
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InterVarsity Press
PO Box 1048625104862810486241048624 Downers Grove IL 98309410486249830931048625983093-104862510486281048626983094
ivpresscom
emailivpresscom
copy104862610486241048625983094 by Graham Hill
All rights reserved No part of this book may be reproduced in any form without written permission from
InterVarsity Press
InterVarsity Pressreg is the book-publishing division of InterVarsity Christian FellowshipUSAreg a movement of
students and faculty active on campus at hundreds of universities colleges and schools of nursing in the United
States of America and a member movement of the International Fellowship of Evangelical Students For
information about local and regional activities visit intervarsityorg
All Scripture quotations unless otherwise indicated are taken from the Holy Bible odayrsquos New International
Versiontrade Copyright copy 1048626104862410486241048625 by International Bible Society All rights reserved
Cover design David Fassett
Interior design Beth McGill
Images orange water color square copy kentarcajuaniStockphoto
icons of Copenhagen Brussells Austria Israel Cuba Portugal Budapest Ireland Berlin and France
copy artefyiStockphoto
blue under water copy Achim PrilliStockphoto
ISBN 10486331048631983096-1048624-9830969830911048624983096-10486281048624983096983093-1048628 (print)
ISBN 10486331048631983096-1048624-9830969830911048624983096-104863310486331048624983091-983094 (digital)
Printed in the United States of America As a member of the Green Press Initiative InterVarsity Press is committed to protecting the environmentand to the responsible use of natural resources o learn more visit greenpressinitiativeorg
Library of Congress Cataloging-in-Publication Data
Hill Graham Reverend
GlobalChurch reshaping our conversations renewing our mission revitalizing our churches Graham Hill
foreword by Scot McKnight
pages cm
Includes index
ISBN 10486331048631983096-1048624-9830969830911048624983096-10486281048624983096983093-1048628 (casebound alk paper)
1048625 Church 1048626 GlobalizationmdashReligious aspectsmdashChristianity I itle II itle Global Church
BV98309410486241048624983091H9830931048628 104862610486241048625983093
10486269830941048633mdashdc1048626983091
104862610486241048625983093104862498309198309410486241048625983093
P 1048626983091 10486261048626 10486261048625 10486261048624 10486251048633 1048625983096 10486251048631 1048625983094 1048625983093 10486251048628 1048625983091 10486251048626 10486251048625 10486251048624 1048633 983096 1048631 983094 983093 1048628 983091 1048626 1048625
Y 983091983093 9830911048628 983091983091 9830911048626 9830911048625 9830911048624 10486261048633 1048626983096 10486261048631 1048626983094 1048626983093 10486261048628 1048626983091 10486261048626 10486261048625 10486261048624 10486251048633 1048625983096 10486251048631 1048625983094
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 536
C O N T E N T S
List of Figures and ables 983097
Foreword by Scot McKnight 983089983089
983089 Introduction Being Salt Light and a City 983089983091
Part 983089 Salt Reshaping Our Conversations
983090 Glocalizing Conversations 983090983091
Part 983090 Light Renewing Our Mission
983091 Contextualizing Mission 983092983093
983092 Liberating People 983094983097
983093 Showing Hospitality 983097983095
983094 Embracing the Spirit 983089983089983097
983095 Caring for Creation 983089983093983095
983096 Living Ethically 983089983096983091
983097 ransforming Neighborhoods 983090983089983093
Part 983091 City Revitalizing Our Churches
983089983088 Indigenizing Faith 983090983091983095
983089983089 Devouring Scripture 983090983095983093
983089983090 Renewing Education 983091983088983089
983089983091 Practicing Servantship 983091983091983095
983089983092 Recovering Community 983091983094983091
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 636
983089983093 Developing Spirituality and Discipleship 983091983096983091
983089983094 GlobalChurch Embracing a New Narrative 983092983089983093
Appendix 983089 GlobalChurch Project Video Series 983092983093983089
Appendix 983090 Study Guide 983092983093983091
Appendix 983091 Who Are hese Majority World
and Indigenous hinkers 983092983096983089
Appendix 983092 Resources and Glossary at
heGlobalChurchProjectcom 983092983097983091
Author Index 983092983097983093
Subject Index 983092983097983097
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8202019 GlobalChurch By Graham Hill - EXCERPT
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I N T R O D U C T I O N
B983141983145983150983143 S983137983148983156 L983145983143983144983156 983137983150983140 983137 C983145983156 983161
By 9830909830889830901048629 fully two-thirds of Christians will live in
Africa Latin America and Asia Te ldquoaverage
Christianrdquo today is female black and lives in a
Brazilian favela or an African village
SEPHE N BEVANS
Majority World and indigenous churches are redefining twenty-first-
century Christianity Western churches must decide how theyrsquoll respond
Stephen Bevans puts it well
We are now living in a ldquoworld churchrdquo where the vast majority of Christians are
[from the Majority World] David Barrettrsquos statistical studies have basically con-
firmed this shi and Philip Jenkins has predicted that by 1048626104862410486261048629 fully two-thirds
of Christians will live in Africa Latin America and Asia Scholars are fairly
unanimous in acknowledging the accuracy of the facts Te ldquoaverage Christianrdquo
today is female black and lives in a Brazilian favela or an African village983089
Some statistics illustrate this shi in twenty-first-century global Christi-
anity Te Pew Research Centerrsquos report Global Christianity analyzes the size
and distribution of the worldrsquos Christian population Te report maps the
changes over the last century (1048625104863310486251048624 to 1048626104862410486251048624) It concludes ldquoA century ago the
Global North (commonly defined as North America Europe Australia Japan
1Stephen B Bevans Roger Schroeder and L J Luzbetak ldquoMissiology Afer Bosch Reverencing a
Classic by Moving Beyondrdquo International Bulletin o Missionary Research 983090983097 no 983090 (983090983088983088983093) 983094983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 836
10486251048628 G983148983151983138983137983148C983144983157983154983139983144
and New Zealand) contained more than four times as many Christians as the
Global South (the rest of the world) oday the Pew Forum study finds more
than 10486251048627 billion Christians live in the Global South [10486301048625983077 of all Christians livein Asia Africa and Latin America] compared with about 104863210486301048624 million in the
Global North (10486271048633983077)rdquo1048626 Tat is an astounding shi in only one hundred years983091
Using the World Christian Database Philip Jenkins offers table 10486251048625
ldquoChanging distribution of Christian believersrdquo
Table 983089983089 Changing distribution of Christian believers 983089983097983088983088 to 983090983088983093983088 (number of Christiansin millions)
983089983097983088983088 983089983097983095983088 983090983088983089983088 983090983088983093983088Africa 983089983088 983089983092983091 983092983097983091 983089983088983091983089
Asia 983090983090 983097983094 983091983093983090 983094983088983089
North America 983095983097 983090983089983089 983090983096983094 983091983091983091
Latin America 983094983090 983090983095983088 983093983092983092 983094983093983093
Europe 983091983096983089 983092983097983090 983093983096983096 983093983091983088
Oceania 983093 983089983096 983090983096 983091983096
Total 983093983093983096 983089983090983091983088 983090983090983097983089 983091983089983096983096
Source Philip Jenkins The Next Christendom The Coming of Global Christianity 983091rd ed (Oxford Oxford Uni-
versity Press 983090983088983089983089) 983091 Data is taken from World Christian Database wwwworldchristiandatabaseorgwcd
Christianity in North America Europe and Oceania grew from 104862810486301048629
million in 1048625104863310486241048624 to 104863310486241048626 million in 1048626104862410486251048624983092 Tis number is likely to shrink to
104863310486241048625 million by 1048626104862410486291048624
Christianity in Africa Asia and Latin America grew from 10486331048628 million in
1048625104863310486241048624 to 1048625104862710486321048633 billion in 1048626104862410486251048624 Tis number is likely to grow to 1048626104862610486321048631 billion by
1048626104862410486291048624
Letrsquos take China for example Professor Fenggang Yang of Purdue University
makes an important prediction If current rates of growth continue within one
generation China will have more Christians than any other nation on earth
In 1048625104863310486281048633 Protestant churches in China had one million members In 1048626104862410486251048624 that
number was 10486291048632 million (compare that with 10486281048624 million in Brazil and 10486271048630 million
2Pew Research Center Global Christianity A Report on the Size and Distribution o the Worldrsquos Chris-
tian Population December 1048625983097 98309098308810486251048625 wwwpeworumorg9830909830881048625104862510486259830901048625983097global-christianity-exec3See David B Barrett George Kurian and odd M Johnson World Christian Encyclopedia A
Comparative Survey o Churches and Religions in the Modern World 983090nd ed 983090 vols (New York
Oxord University Press 9830909830889830881048625) 1048625983090-1048625983093 and wwwglobalchristianityorg4Oceania includes Australia and Micronesian Melanesian and Polynesian countries
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 936
Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
Copyrighted Material wwwivpresscompermissions
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 336
G L O B A L
C H U R C H
R E S H A P I N G O U R C O N V E R S A T I O N S
R E N E W I N G O U R M I S S I O N
R E V I T A L I Z I N G O U R C H U R C H E S
G R A H A M H I L LForeword by S C O M 983139 K N I G H
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InterVarsity Press
PO Box 1048625104862810486241048624 Downers Grove IL 98309410486249830931048625983093-104862510486281048626983094
ivpresscom
emailivpresscom
copy104862610486241048625983094 by Graham Hill
All rights reserved No part of this book may be reproduced in any form without written permission from
InterVarsity Press
InterVarsity Pressreg is the book-publishing division of InterVarsity Christian FellowshipUSAreg a movement of
students and faculty active on campus at hundreds of universities colleges and schools of nursing in the United
States of America and a member movement of the International Fellowship of Evangelical Students For
information about local and regional activities visit intervarsityorg
All Scripture quotations unless otherwise indicated are taken from the Holy Bible odayrsquos New International
Versiontrade Copyright copy 1048626104862410486241048625 by International Bible Society All rights reserved
Cover design David Fassett
Interior design Beth McGill
Images orange water color square copy kentarcajuaniStockphoto
icons of Copenhagen Brussells Austria Israel Cuba Portugal Budapest Ireland Berlin and France
copy artefyiStockphoto
blue under water copy Achim PrilliStockphoto
ISBN 10486331048631983096-1048624-9830969830911048624983096-10486281048624983096983093-1048628 (print)
ISBN 10486331048631983096-1048624-9830969830911048624983096-104863310486331048624983091-983094 (digital)
Printed in the United States of America As a member of the Green Press Initiative InterVarsity Press is committed to protecting the environmentand to the responsible use of natural resources o learn more visit greenpressinitiativeorg
Library of Congress Cataloging-in-Publication Data
Hill Graham Reverend
GlobalChurch reshaping our conversations renewing our mission revitalizing our churches Graham Hill
foreword by Scot McKnight
pages cm
Includes index
ISBN 10486331048631983096-1048624-9830969830911048624983096-10486281048624983096983093-1048628 (casebound alk paper)
1048625 Church 1048626 GlobalizationmdashReligious aspectsmdashChristianity I itle II itle Global Church
BV98309410486241048624983091H9830931048628 104862610486241048625983093
10486269830941048633mdashdc1048626983091
104862610486241048625983093104862498309198309410486241048625983093
P 1048626983091 10486261048626 10486261048625 10486261048624 10486251048633 1048625983096 10486251048631 1048625983094 1048625983093 10486251048628 1048625983091 10486251048626 10486251048625 10486251048624 1048633 983096 1048631 983094 983093 1048628 983091 1048626 1048625
Y 983091983093 9830911048628 983091983091 9830911048626 9830911048625 9830911048624 10486261048633 1048626983096 10486261048631 1048626983094 1048626983093 10486261048628 1048626983091 10486261048626 10486261048625 10486261048624 10486251048633 1048625983096 10486251048631 1048625983094
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 536
C O N T E N T S
List of Figures and ables 983097
Foreword by Scot McKnight 983089983089
983089 Introduction Being Salt Light and a City 983089983091
Part 983089 Salt Reshaping Our Conversations
983090 Glocalizing Conversations 983090983091
Part 983090 Light Renewing Our Mission
983091 Contextualizing Mission 983092983093
983092 Liberating People 983094983097
983093 Showing Hospitality 983097983095
983094 Embracing the Spirit 983089983089983097
983095 Caring for Creation 983089983093983095
983096 Living Ethically 983089983096983091
983097 ransforming Neighborhoods 983090983089983093
Part 983091 City Revitalizing Our Churches
983089983088 Indigenizing Faith 983090983091983095
983089983089 Devouring Scripture 983090983095983093
983089983090 Renewing Education 983091983088983089
983089983091 Practicing Servantship 983091983091983095
983089983092 Recovering Community 983091983094983091
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 636
983089983093 Developing Spirituality and Discipleship 983091983096983091
983089983094 GlobalChurch Embracing a New Narrative 983092983089983093
Appendix 983089 GlobalChurch Project Video Series 983092983093983089
Appendix 983090 Study Guide 983092983093983091
Appendix 983091 Who Are hese Majority World
and Indigenous hinkers 983092983096983089
Appendix 983092 Resources and Glossary at
heGlobalChurchProjectcom 983092983097983091
Author Index 983092983097983093
Subject Index 983092983097983097
Copyrighted Material wwwivpresscompermissions
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I N T R O D U C T I O N
B983141983145983150983143 S983137983148983156 L983145983143983144983156 983137983150983140 983137 C983145983156 983161
By 9830909830889830901048629 fully two-thirds of Christians will live in
Africa Latin America and Asia Te ldquoaverage
Christianrdquo today is female black and lives in a
Brazilian favela or an African village
SEPHE N BEVANS
Majority World and indigenous churches are redefining twenty-first-
century Christianity Western churches must decide how theyrsquoll respond
Stephen Bevans puts it well
We are now living in a ldquoworld churchrdquo where the vast majority of Christians are
[from the Majority World] David Barrettrsquos statistical studies have basically con-
firmed this shi and Philip Jenkins has predicted that by 1048626104862410486261048629 fully two-thirds
of Christians will live in Africa Latin America and Asia Scholars are fairly
unanimous in acknowledging the accuracy of the facts Te ldquoaverage Christianrdquo
today is female black and lives in a Brazilian favela or an African village983089
Some statistics illustrate this shi in twenty-first-century global Christi-
anity Te Pew Research Centerrsquos report Global Christianity analyzes the size
and distribution of the worldrsquos Christian population Te report maps the
changes over the last century (1048625104863310486251048624 to 1048626104862410486251048624) It concludes ldquoA century ago the
Global North (commonly defined as North America Europe Australia Japan
1Stephen B Bevans Roger Schroeder and L J Luzbetak ldquoMissiology Afer Bosch Reverencing a
Classic by Moving Beyondrdquo International Bulletin o Missionary Research 983090983097 no 983090 (983090983088983088983093) 983094983097
Copyrighted Material wwwivpresscompermissions
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10486251048628 G983148983151983138983137983148C983144983157983154983139983144
and New Zealand) contained more than four times as many Christians as the
Global South (the rest of the world) oday the Pew Forum study finds more
than 10486251048627 billion Christians live in the Global South [10486301048625983077 of all Christians livein Asia Africa and Latin America] compared with about 104863210486301048624 million in the
Global North (10486271048633983077)rdquo1048626 Tat is an astounding shi in only one hundred years983091
Using the World Christian Database Philip Jenkins offers table 10486251048625
ldquoChanging distribution of Christian believersrdquo
Table 983089983089 Changing distribution of Christian believers 983089983097983088983088 to 983090983088983093983088 (number of Christiansin millions)
983089983097983088983088 983089983097983095983088 983090983088983089983088 983090983088983093983088Africa 983089983088 983089983092983091 983092983097983091 983089983088983091983089
Asia 983090983090 983097983094 983091983093983090 983094983088983089
North America 983095983097 983090983089983089 983090983096983094 983091983091983091
Latin America 983094983090 983090983095983088 983093983092983092 983094983093983093
Europe 983091983096983089 983092983097983090 983093983096983096 983093983091983088
Oceania 983093 983089983096 983090983096 983091983096
Total 983093983093983096 983089983090983091983088 983090983090983097983089 983091983089983096983096
Source Philip Jenkins The Next Christendom The Coming of Global Christianity 983091rd ed (Oxford Oxford Uni-
versity Press 983090983088983089983089) 983091 Data is taken from World Christian Database wwwworldchristiandatabaseorgwcd
Christianity in North America Europe and Oceania grew from 104862810486301048629
million in 1048625104863310486241048624 to 104863310486241048626 million in 1048626104862410486251048624983092 Tis number is likely to shrink to
104863310486241048625 million by 1048626104862410486291048624
Christianity in Africa Asia and Latin America grew from 10486331048628 million in
1048625104863310486241048624 to 1048625104862710486321048633 billion in 1048626104862410486251048624 Tis number is likely to grow to 1048626104862610486321048631 billion by
1048626104862410486291048624
Letrsquos take China for example Professor Fenggang Yang of Purdue University
makes an important prediction If current rates of growth continue within one
generation China will have more Christians than any other nation on earth
In 1048625104863310486281048633 Protestant churches in China had one million members In 1048626104862410486251048624 that
number was 10486291048632 million (compare that with 10486281048624 million in Brazil and 10486271048630 million
2Pew Research Center Global Christianity A Report on the Size and Distribution o the Worldrsquos Chris-
tian Population December 1048625983097 98309098308810486251048625 wwwpeworumorg9830909830881048625104862510486259830901048625983097global-christianity-exec3See David B Barrett George Kurian and odd M Johnson World Christian Encyclopedia A
Comparative Survey o Churches and Religions in the Modern World 983090nd ed 983090 vols (New York
Oxord University Press 9830909830889830881048625) 1048625983090-1048625983093 and wwwglobalchristianityorg4Oceania includes Australia and Micronesian Melanesian and Polynesian countries
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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8202019 GlobalChurch By Graham Hill - EXCERPT
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 436
InterVarsity Press
PO Box 1048625104862810486241048624 Downers Grove IL 98309410486249830931048625983093-104862510486281048626983094
ivpresscom
emailivpresscom
copy104862610486241048625983094 by Graham Hill
All rights reserved No part of this book may be reproduced in any form without written permission from
InterVarsity Press
InterVarsity Pressreg is the book-publishing division of InterVarsity Christian FellowshipUSAreg a movement of
students and faculty active on campus at hundreds of universities colleges and schools of nursing in the United
States of America and a member movement of the International Fellowship of Evangelical Students For
information about local and regional activities visit intervarsityorg
All Scripture quotations unless otherwise indicated are taken from the Holy Bible odayrsquos New International
Versiontrade Copyright copy 1048626104862410486241048625 by International Bible Society All rights reserved
Cover design David Fassett
Interior design Beth McGill
Images orange water color square copy kentarcajuaniStockphoto
icons of Copenhagen Brussells Austria Israel Cuba Portugal Budapest Ireland Berlin and France
copy artefyiStockphoto
blue under water copy Achim PrilliStockphoto
ISBN 10486331048631983096-1048624-9830969830911048624983096-10486281048624983096983093-1048628 (print)
ISBN 10486331048631983096-1048624-9830969830911048624983096-104863310486331048624983091-983094 (digital)
Printed in the United States of America As a member of the Green Press Initiative InterVarsity Press is committed to protecting the environmentand to the responsible use of natural resources o learn more visit greenpressinitiativeorg
Library of Congress Cataloging-in-Publication Data
Hill Graham Reverend
GlobalChurch reshaping our conversations renewing our mission revitalizing our churches Graham Hill
foreword by Scot McKnight
pages cm
Includes index
ISBN 10486331048631983096-1048624-9830969830911048624983096-10486281048624983096983093-1048628 (casebound alk paper)
1048625 Church 1048626 GlobalizationmdashReligious aspectsmdashChristianity I itle II itle Global Church
BV98309410486241048624983091H9830931048628 104862610486241048625983093
10486269830941048633mdashdc1048626983091
104862610486241048625983093104862498309198309410486241048625983093
P 1048626983091 10486261048626 10486261048625 10486261048624 10486251048633 1048625983096 10486251048631 1048625983094 1048625983093 10486251048628 1048625983091 10486251048626 10486251048625 10486251048624 1048633 983096 1048631 983094 983093 1048628 983091 1048626 1048625
Y 983091983093 9830911048628 983091983091 9830911048626 9830911048625 9830911048624 10486261048633 1048626983096 10486261048631 1048626983094 1048626983093 10486261048628 1048626983091 10486261048626 10486261048625 10486261048624 10486251048633 1048625983096 10486251048631 1048625983094
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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C O N T E N T S
List of Figures and ables 983097
Foreword by Scot McKnight 983089983089
983089 Introduction Being Salt Light and a City 983089983091
Part 983089 Salt Reshaping Our Conversations
983090 Glocalizing Conversations 983090983091
Part 983090 Light Renewing Our Mission
983091 Contextualizing Mission 983092983093
983092 Liberating People 983094983097
983093 Showing Hospitality 983097983095
983094 Embracing the Spirit 983089983089983097
983095 Caring for Creation 983089983093983095
983096 Living Ethically 983089983096983091
983097 ransforming Neighborhoods 983090983089983093
Part 983091 City Revitalizing Our Churches
983089983088 Indigenizing Faith 983090983091983095
983089983089 Devouring Scripture 983090983095983093
983089983090 Renewing Education 983091983088983089
983089983091 Practicing Servantship 983091983091983095
983089983092 Recovering Community 983091983094983091
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 636
983089983093 Developing Spirituality and Discipleship 983091983096983091
983089983094 GlobalChurch Embracing a New Narrative 983092983089983093
Appendix 983089 GlobalChurch Project Video Series 983092983093983089
Appendix 983090 Study Guide 983092983093983091
Appendix 983091 Who Are hese Majority World
and Indigenous hinkers 983092983096983089
Appendix 983092 Resources and Glossary at
heGlobalChurchProjectcom 983092983097983091
Author Index 983092983097983093
Subject Index 983092983097983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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I N T R O D U C T I O N
B983141983145983150983143 S983137983148983156 L983145983143983144983156 983137983150983140 983137 C983145983156 983161
By 9830909830889830901048629 fully two-thirds of Christians will live in
Africa Latin America and Asia Te ldquoaverage
Christianrdquo today is female black and lives in a
Brazilian favela or an African village
SEPHE N BEVANS
Majority World and indigenous churches are redefining twenty-first-
century Christianity Western churches must decide how theyrsquoll respond
Stephen Bevans puts it well
We are now living in a ldquoworld churchrdquo where the vast majority of Christians are
[from the Majority World] David Barrettrsquos statistical studies have basically con-
firmed this shi and Philip Jenkins has predicted that by 1048626104862410486261048629 fully two-thirds
of Christians will live in Africa Latin America and Asia Scholars are fairly
unanimous in acknowledging the accuracy of the facts Te ldquoaverage Christianrdquo
today is female black and lives in a Brazilian favela or an African village983089
Some statistics illustrate this shi in twenty-first-century global Christi-
anity Te Pew Research Centerrsquos report Global Christianity analyzes the size
and distribution of the worldrsquos Christian population Te report maps the
changes over the last century (1048625104863310486251048624 to 1048626104862410486251048624) It concludes ldquoA century ago the
Global North (commonly defined as North America Europe Australia Japan
1Stephen B Bevans Roger Schroeder and L J Luzbetak ldquoMissiology Afer Bosch Reverencing a
Classic by Moving Beyondrdquo International Bulletin o Missionary Research 983090983097 no 983090 (983090983088983088983093) 983094983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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10486251048628 G983148983151983138983137983148C983144983157983154983139983144
and New Zealand) contained more than four times as many Christians as the
Global South (the rest of the world) oday the Pew Forum study finds more
than 10486251048627 billion Christians live in the Global South [10486301048625983077 of all Christians livein Asia Africa and Latin America] compared with about 104863210486301048624 million in the
Global North (10486271048633983077)rdquo1048626 Tat is an astounding shi in only one hundred years983091
Using the World Christian Database Philip Jenkins offers table 10486251048625
ldquoChanging distribution of Christian believersrdquo
Table 983089983089 Changing distribution of Christian believers 983089983097983088983088 to 983090983088983093983088 (number of Christiansin millions)
983089983097983088983088 983089983097983095983088 983090983088983089983088 983090983088983093983088Africa 983089983088 983089983092983091 983092983097983091 983089983088983091983089
Asia 983090983090 983097983094 983091983093983090 983094983088983089
North America 983095983097 983090983089983089 983090983096983094 983091983091983091
Latin America 983094983090 983090983095983088 983093983092983092 983094983093983093
Europe 983091983096983089 983092983097983090 983093983096983096 983093983091983088
Oceania 983093 983089983096 983090983096 983091983096
Total 983093983093983096 983089983090983091983088 983090983090983097983089 983091983089983096983096
Source Philip Jenkins The Next Christendom The Coming of Global Christianity 983091rd ed (Oxford Oxford Uni-
versity Press 983090983088983089983089) 983091 Data is taken from World Christian Database wwwworldchristiandatabaseorgwcd
Christianity in North America Europe and Oceania grew from 104862810486301048629
million in 1048625104863310486241048624 to 104863310486241048626 million in 1048626104862410486251048624983092 Tis number is likely to shrink to
104863310486241048625 million by 1048626104862410486291048624
Christianity in Africa Asia and Latin America grew from 10486331048628 million in
1048625104863310486241048624 to 1048625104862710486321048633 billion in 1048626104862410486251048624 Tis number is likely to grow to 1048626104862610486321048631 billion by
1048626104862410486291048624
Letrsquos take China for example Professor Fenggang Yang of Purdue University
makes an important prediction If current rates of growth continue within one
generation China will have more Christians than any other nation on earth
In 1048625104863310486281048633 Protestant churches in China had one million members In 1048626104862410486251048624 that
number was 10486291048632 million (compare that with 10486281048624 million in Brazil and 10486271048630 million
2Pew Research Center Global Christianity A Report on the Size and Distribution o the Worldrsquos Chris-
tian Population December 1048625983097 98309098308810486251048625 wwwpeworumorg9830909830881048625104862510486259830901048625983097global-christianity-exec3See David B Barrett George Kurian and odd M Johnson World Christian Encyclopedia A
Comparative Survey o Churches and Religions in the Modern World 983090nd ed 983090 vols (New York
Oxord University Press 9830909830889830881048625) 1048625983090-1048625983093 and wwwglobalchristianityorg4Oceania includes Australia and Micronesian Melanesian and Polynesian countries
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
Copyrighted Material wwwivpresscompermissions
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 1036
10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 536
C O N T E N T S
List of Figures and ables 983097
Foreword by Scot McKnight 983089983089
983089 Introduction Being Salt Light and a City 983089983091
Part 983089 Salt Reshaping Our Conversations
983090 Glocalizing Conversations 983090983091
Part 983090 Light Renewing Our Mission
983091 Contextualizing Mission 983092983093
983092 Liberating People 983094983097
983093 Showing Hospitality 983097983095
983094 Embracing the Spirit 983089983089983097
983095 Caring for Creation 983089983093983095
983096 Living Ethically 983089983096983091
983097 ransforming Neighborhoods 983090983089983093
Part 983091 City Revitalizing Our Churches
983089983088 Indigenizing Faith 983090983091983095
983089983089 Devouring Scripture 983090983095983093
983089983090 Renewing Education 983091983088983089
983089983091 Practicing Servantship 983091983091983095
983089983092 Recovering Community 983091983094983091
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 636
983089983093 Developing Spirituality and Discipleship 983091983096983091
983089983094 GlobalChurch Embracing a New Narrative 983092983089983093
Appendix 983089 GlobalChurch Project Video Series 983092983093983089
Appendix 983090 Study Guide 983092983093983091
Appendix 983091 Who Are hese Majority World
and Indigenous hinkers 983092983096983089
Appendix 983092 Resources and Glossary at
heGlobalChurchProjectcom 983092983097983091
Author Index 983092983097983093
Subject Index 983092983097983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 736
I N T R O D U C T I O N
B983141983145983150983143 S983137983148983156 L983145983143983144983156 983137983150983140 983137 C983145983156 983161
By 9830909830889830901048629 fully two-thirds of Christians will live in
Africa Latin America and Asia Te ldquoaverage
Christianrdquo today is female black and lives in a
Brazilian favela or an African village
SEPHE N BEVANS
Majority World and indigenous churches are redefining twenty-first-
century Christianity Western churches must decide how theyrsquoll respond
Stephen Bevans puts it well
We are now living in a ldquoworld churchrdquo where the vast majority of Christians are
[from the Majority World] David Barrettrsquos statistical studies have basically con-
firmed this shi and Philip Jenkins has predicted that by 1048626104862410486261048629 fully two-thirds
of Christians will live in Africa Latin America and Asia Scholars are fairly
unanimous in acknowledging the accuracy of the facts Te ldquoaverage Christianrdquo
today is female black and lives in a Brazilian favela or an African village983089
Some statistics illustrate this shi in twenty-first-century global Christi-
anity Te Pew Research Centerrsquos report Global Christianity analyzes the size
and distribution of the worldrsquos Christian population Te report maps the
changes over the last century (1048625104863310486251048624 to 1048626104862410486251048624) It concludes ldquoA century ago the
Global North (commonly defined as North America Europe Australia Japan
1Stephen B Bevans Roger Schroeder and L J Luzbetak ldquoMissiology Afer Bosch Reverencing a
Classic by Moving Beyondrdquo International Bulletin o Missionary Research 983090983097 no 983090 (983090983088983088983093) 983094983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 836
10486251048628 G983148983151983138983137983148C983144983157983154983139983144
and New Zealand) contained more than four times as many Christians as the
Global South (the rest of the world) oday the Pew Forum study finds more
than 10486251048627 billion Christians live in the Global South [10486301048625983077 of all Christians livein Asia Africa and Latin America] compared with about 104863210486301048624 million in the
Global North (10486271048633983077)rdquo1048626 Tat is an astounding shi in only one hundred years983091
Using the World Christian Database Philip Jenkins offers table 10486251048625
ldquoChanging distribution of Christian believersrdquo
Table 983089983089 Changing distribution of Christian believers 983089983097983088983088 to 983090983088983093983088 (number of Christiansin millions)
983089983097983088983088 983089983097983095983088 983090983088983089983088 983090983088983093983088Africa 983089983088 983089983092983091 983092983097983091 983089983088983091983089
Asia 983090983090 983097983094 983091983093983090 983094983088983089
North America 983095983097 983090983089983089 983090983096983094 983091983091983091
Latin America 983094983090 983090983095983088 983093983092983092 983094983093983093
Europe 983091983096983089 983092983097983090 983093983096983096 983093983091983088
Oceania 983093 983089983096 983090983096 983091983096
Total 983093983093983096 983089983090983091983088 983090983090983097983089 983091983089983096983096
Source Philip Jenkins The Next Christendom The Coming of Global Christianity 983091rd ed (Oxford Oxford Uni-
versity Press 983090983088983089983089) 983091 Data is taken from World Christian Database wwwworldchristiandatabaseorgwcd
Christianity in North America Europe and Oceania grew from 104862810486301048629
million in 1048625104863310486241048624 to 104863310486241048626 million in 1048626104862410486251048624983092 Tis number is likely to shrink to
104863310486241048625 million by 1048626104862410486291048624
Christianity in Africa Asia and Latin America grew from 10486331048628 million in
1048625104863310486241048624 to 1048625104862710486321048633 billion in 1048626104862410486251048624 Tis number is likely to grow to 1048626104862610486321048631 billion by
1048626104862410486291048624
Letrsquos take China for example Professor Fenggang Yang of Purdue University
makes an important prediction If current rates of growth continue within one
generation China will have more Christians than any other nation on earth
In 1048625104863310486281048633 Protestant churches in China had one million members In 1048626104862410486251048624 that
number was 10486291048632 million (compare that with 10486281048624 million in Brazil and 10486271048630 million
2Pew Research Center Global Christianity A Report on the Size and Distribution o the Worldrsquos Chris-
tian Population December 1048625983097 98309098308810486251048625 wwwpeworumorg9830909830881048625104862510486259830901048625983097global-christianity-exec3See David B Barrett George Kurian and odd M Johnson World Christian Encyclopedia A
Comparative Survey o Churches and Religions in the Modern World 983090nd ed 983090 vols (New York
Oxord University Press 9830909830889830881048625) 1048625983090-1048625983093 and wwwglobalchristianityorg4Oceania includes Australia and Micronesian Melanesian and Polynesian countries
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Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
Copyrighted Material wwwivpresscompermissions
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2536
10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 636
983089983093 Developing Spirituality and Discipleship 983091983096983091
983089983094 GlobalChurch Embracing a New Narrative 983092983089983093
Appendix 983089 GlobalChurch Project Video Series 983092983093983089
Appendix 983090 Study Guide 983092983093983091
Appendix 983091 Who Are hese Majority World
and Indigenous hinkers 983092983096983089
Appendix 983092 Resources and Glossary at
heGlobalChurchProjectcom 983092983097983091
Author Index 983092983097983093
Subject Index 983092983097983097
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I N T R O D U C T I O N
B983141983145983150983143 S983137983148983156 L983145983143983144983156 983137983150983140 983137 C983145983156 983161
By 9830909830889830901048629 fully two-thirds of Christians will live in
Africa Latin America and Asia Te ldquoaverage
Christianrdquo today is female black and lives in a
Brazilian favela or an African village
SEPHE N BEVANS
Majority World and indigenous churches are redefining twenty-first-
century Christianity Western churches must decide how theyrsquoll respond
Stephen Bevans puts it well
We are now living in a ldquoworld churchrdquo where the vast majority of Christians are
[from the Majority World] David Barrettrsquos statistical studies have basically con-
firmed this shi and Philip Jenkins has predicted that by 1048626104862410486261048629 fully two-thirds
of Christians will live in Africa Latin America and Asia Scholars are fairly
unanimous in acknowledging the accuracy of the facts Te ldquoaverage Christianrdquo
today is female black and lives in a Brazilian favela or an African village983089
Some statistics illustrate this shi in twenty-first-century global Christi-
anity Te Pew Research Centerrsquos report Global Christianity analyzes the size
and distribution of the worldrsquos Christian population Te report maps the
changes over the last century (1048625104863310486251048624 to 1048626104862410486251048624) It concludes ldquoA century ago the
Global North (commonly defined as North America Europe Australia Japan
1Stephen B Bevans Roger Schroeder and L J Luzbetak ldquoMissiology Afer Bosch Reverencing a
Classic by Moving Beyondrdquo International Bulletin o Missionary Research 983090983097 no 983090 (983090983088983088983093) 983094983097
Copyrighted Material wwwivpresscompermissions
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10486251048628 G983148983151983138983137983148C983144983157983154983139983144
and New Zealand) contained more than four times as many Christians as the
Global South (the rest of the world) oday the Pew Forum study finds more
than 10486251048627 billion Christians live in the Global South [10486301048625983077 of all Christians livein Asia Africa and Latin America] compared with about 104863210486301048624 million in the
Global North (10486271048633983077)rdquo1048626 Tat is an astounding shi in only one hundred years983091
Using the World Christian Database Philip Jenkins offers table 10486251048625
ldquoChanging distribution of Christian believersrdquo
Table 983089983089 Changing distribution of Christian believers 983089983097983088983088 to 983090983088983093983088 (number of Christiansin millions)
983089983097983088983088 983089983097983095983088 983090983088983089983088 983090983088983093983088Africa 983089983088 983089983092983091 983092983097983091 983089983088983091983089
Asia 983090983090 983097983094 983091983093983090 983094983088983089
North America 983095983097 983090983089983089 983090983096983094 983091983091983091
Latin America 983094983090 983090983095983088 983093983092983092 983094983093983093
Europe 983091983096983089 983092983097983090 983093983096983096 983093983091983088
Oceania 983093 983089983096 983090983096 983091983096
Total 983093983093983096 983089983090983091983088 983090983090983097983089 983091983089983096983096
Source Philip Jenkins The Next Christendom The Coming of Global Christianity 983091rd ed (Oxford Oxford Uni-
versity Press 983090983088983089983089) 983091 Data is taken from World Christian Database wwwworldchristiandatabaseorgwcd
Christianity in North America Europe and Oceania grew from 104862810486301048629
million in 1048625104863310486241048624 to 104863310486241048626 million in 1048626104862410486251048624983092 Tis number is likely to shrink to
104863310486241048625 million by 1048626104862410486291048624
Christianity in Africa Asia and Latin America grew from 10486331048628 million in
1048625104863310486241048624 to 1048625104862710486321048633 billion in 1048626104862410486251048624 Tis number is likely to grow to 1048626104862610486321048631 billion by
1048626104862410486291048624
Letrsquos take China for example Professor Fenggang Yang of Purdue University
makes an important prediction If current rates of growth continue within one
generation China will have more Christians than any other nation on earth
In 1048625104863310486281048633 Protestant churches in China had one million members In 1048626104862410486251048624 that
number was 10486291048632 million (compare that with 10486281048624 million in Brazil and 10486271048630 million
2Pew Research Center Global Christianity A Report on the Size and Distribution o the Worldrsquos Chris-
tian Population December 1048625983097 98309098308810486251048625 wwwpeworumorg9830909830881048625104862510486259830901048625983097global-christianity-exec3See David B Barrett George Kurian and odd M Johnson World Christian Encyclopedia A
Comparative Survey o Churches and Religions in the Modern World 983090nd ed 983090 vols (New York
Oxord University Press 9830909830889830881048625) 1048625983090-1048625983093 and wwwglobalchristianityorg4Oceania includes Australia and Micronesian Melanesian and Polynesian countries
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Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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8202019 GlobalChurch By Graham Hill - EXCERPT
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 736
I N T R O D U C T I O N
B983141983145983150983143 S983137983148983156 L983145983143983144983156 983137983150983140 983137 C983145983156 983161
By 9830909830889830901048629 fully two-thirds of Christians will live in
Africa Latin America and Asia Te ldquoaverage
Christianrdquo today is female black and lives in a
Brazilian favela or an African village
SEPHE N BEVANS
Majority World and indigenous churches are redefining twenty-first-
century Christianity Western churches must decide how theyrsquoll respond
Stephen Bevans puts it well
We are now living in a ldquoworld churchrdquo where the vast majority of Christians are
[from the Majority World] David Barrettrsquos statistical studies have basically con-
firmed this shi and Philip Jenkins has predicted that by 1048626104862410486261048629 fully two-thirds
of Christians will live in Africa Latin America and Asia Scholars are fairly
unanimous in acknowledging the accuracy of the facts Te ldquoaverage Christianrdquo
today is female black and lives in a Brazilian favela or an African village983089
Some statistics illustrate this shi in twenty-first-century global Christi-
anity Te Pew Research Centerrsquos report Global Christianity analyzes the size
and distribution of the worldrsquos Christian population Te report maps the
changes over the last century (1048625104863310486251048624 to 1048626104862410486251048624) It concludes ldquoA century ago the
Global North (commonly defined as North America Europe Australia Japan
1Stephen B Bevans Roger Schroeder and L J Luzbetak ldquoMissiology Afer Bosch Reverencing a
Classic by Moving Beyondrdquo International Bulletin o Missionary Research 983090983097 no 983090 (983090983088983088983093) 983094983097
Copyrighted Material wwwivpresscompermissions
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10486251048628 G983148983151983138983137983148C983144983157983154983139983144
and New Zealand) contained more than four times as many Christians as the
Global South (the rest of the world) oday the Pew Forum study finds more
than 10486251048627 billion Christians live in the Global South [10486301048625983077 of all Christians livein Asia Africa and Latin America] compared with about 104863210486301048624 million in the
Global North (10486271048633983077)rdquo1048626 Tat is an astounding shi in only one hundred years983091
Using the World Christian Database Philip Jenkins offers table 10486251048625
ldquoChanging distribution of Christian believersrdquo
Table 983089983089 Changing distribution of Christian believers 983089983097983088983088 to 983090983088983093983088 (number of Christiansin millions)
983089983097983088983088 983089983097983095983088 983090983088983089983088 983090983088983093983088Africa 983089983088 983089983092983091 983092983097983091 983089983088983091983089
Asia 983090983090 983097983094 983091983093983090 983094983088983089
North America 983095983097 983090983089983089 983090983096983094 983091983091983091
Latin America 983094983090 983090983095983088 983093983092983092 983094983093983093
Europe 983091983096983089 983092983097983090 983093983096983096 983093983091983088
Oceania 983093 983089983096 983090983096 983091983096
Total 983093983093983096 983089983090983091983088 983090983090983097983089 983091983089983096983096
Source Philip Jenkins The Next Christendom The Coming of Global Christianity 983091rd ed (Oxford Oxford Uni-
versity Press 983090983088983089983089) 983091 Data is taken from World Christian Database wwwworldchristiandatabaseorgwcd
Christianity in North America Europe and Oceania grew from 104862810486301048629
million in 1048625104863310486241048624 to 104863310486241048626 million in 1048626104862410486251048624983092 Tis number is likely to shrink to
104863310486241048625 million by 1048626104862410486291048624
Christianity in Africa Asia and Latin America grew from 10486331048628 million in
1048625104863310486241048624 to 1048625104862710486321048633 billion in 1048626104862410486251048624 Tis number is likely to grow to 1048626104862610486321048631 billion by
1048626104862410486291048624
Letrsquos take China for example Professor Fenggang Yang of Purdue University
makes an important prediction If current rates of growth continue within one
generation China will have more Christians than any other nation on earth
In 1048625104863310486281048633 Protestant churches in China had one million members In 1048626104862410486251048624 that
number was 10486291048632 million (compare that with 10486281048624 million in Brazil and 10486271048630 million
2Pew Research Center Global Christianity A Report on the Size and Distribution o the Worldrsquos Chris-
tian Population December 1048625983097 98309098308810486251048625 wwwpeworumorg9830909830881048625104862510486259830901048625983097global-christianity-exec3See David B Barrett George Kurian and odd M Johnson World Christian Encyclopedia A
Comparative Survey o Churches and Religions in the Modern World 983090nd ed 983090 vols (New York
Oxord University Press 9830909830889830881048625) 1048625983090-1048625983093 and wwwglobalchristianityorg4Oceania includes Australia and Micronesian Melanesian and Polynesian countries
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 836
10486251048628 G983148983151983138983137983148C983144983157983154983139983144
and New Zealand) contained more than four times as many Christians as the
Global South (the rest of the world) oday the Pew Forum study finds more
than 10486251048627 billion Christians live in the Global South [10486301048625983077 of all Christians livein Asia Africa and Latin America] compared with about 104863210486301048624 million in the
Global North (10486271048633983077)rdquo1048626 Tat is an astounding shi in only one hundred years983091
Using the World Christian Database Philip Jenkins offers table 10486251048625
ldquoChanging distribution of Christian believersrdquo
Table 983089983089 Changing distribution of Christian believers 983089983097983088983088 to 983090983088983093983088 (number of Christiansin millions)
983089983097983088983088 983089983097983095983088 983090983088983089983088 983090983088983093983088Africa 983089983088 983089983092983091 983092983097983091 983089983088983091983089
Asia 983090983090 983097983094 983091983093983090 983094983088983089
North America 983095983097 983090983089983089 983090983096983094 983091983091983091
Latin America 983094983090 983090983095983088 983093983092983092 983094983093983093
Europe 983091983096983089 983092983097983090 983093983096983096 983093983091983088
Oceania 983093 983089983096 983090983096 983091983096
Total 983093983093983096 983089983090983091983088 983090983090983097983089 983091983089983096983096
Source Philip Jenkins The Next Christendom The Coming of Global Christianity 983091rd ed (Oxford Oxford Uni-
versity Press 983090983088983089983089) 983091 Data is taken from World Christian Database wwwworldchristiandatabaseorgwcd
Christianity in North America Europe and Oceania grew from 104862810486301048629
million in 1048625104863310486241048624 to 104863310486241048626 million in 1048626104862410486251048624983092 Tis number is likely to shrink to
104863310486241048625 million by 1048626104862410486291048624
Christianity in Africa Asia and Latin America grew from 10486331048628 million in
1048625104863310486241048624 to 1048625104862710486321048633 billion in 1048626104862410486251048624 Tis number is likely to grow to 1048626104862610486321048631 billion by
1048626104862410486291048624
Letrsquos take China for example Professor Fenggang Yang of Purdue University
makes an important prediction If current rates of growth continue within one
generation China will have more Christians than any other nation on earth
In 1048625104863310486281048633 Protestant churches in China had one million members In 1048626104862410486251048624 that
number was 10486291048632 million (compare that with 10486281048624 million in Brazil and 10486271048630 million
2Pew Research Center Global Christianity A Report on the Size and Distribution o the Worldrsquos Chris-
tian Population December 1048625983097 98309098308810486251048625 wwwpeworumorg9830909830881048625104862510486259830901048625983097global-christianity-exec3See David B Barrett George Kurian and odd M Johnson World Christian Encyclopedia A
Comparative Survey o Churches and Religions in the Modern World 983090nd ed 983090 vols (New York
Oxord University Press 9830909830889830881048625) 1048625983090-1048625983093 and wwwglobalchristianityorg4Oceania includes Australia and Micronesian Melanesian and Polynesian countries
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
Copyrighted Material wwwivpresscompermissions
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 936
Introduction 10486251048629
in South Africa) By 1048626104862410486261048629 there are likely to be 104862510486301048624 million Christians in China
By 1048626104862410486271048624 this number is likely to be 104862610486281048631 million (outnumbering Christians in
Mexico Brazil and the United States) In an interview with the elegraphFenggang Yang says ldquoMao thought he could eliminate religion He thought he
had accomplished this Itrsquos ironicmdashthey didnrsquot Tey actually failed completelyrdquo1048629
Philip Jenkins concludes
We are currently living through one of the transforming moments in the
history of religion worldwide Over the last five centuries the story of Chris-
tianity has been inextricably bound up with that of Europe and European-
derived civilizations overseas above all in North America Until recently theoverwhelming majority of Christians have lived in white nations Over the
last century however the center of gravity in the Christian world has shied
inexorably away from Europe southward to Africa and Latin America and
eastward toward Asia oday the largest Christian communities on the planet
are to be found in those regions1048630
What does all this mean for the mission and theology and worship and
communities of the church worldwide And what does it mean particularlyfor the Western church
In Matthew 104862910486251048627-10486251048630 Jesus provides three remarkable images of the churchmdash
salt light and a city Jesus confronts his disciples with a missional description
of the church Te church in mission is the salt of the earth the light of the
world and a city set on a hill Te churchrsquos purpose is to let its ldquolight shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo Te purpose of the churchrsquos missionary nature is the worship andglorification of the Father and Son and Holy Spirit983095
Te church is another city constituted by every tribe language people
5om Phillips ldquoChina on Course to Become lsquoWorldrsquos Most Christian Nationrsquo Within 1048625983093 Yearsrdquo
elegraph April 1048625983097 98309098308810486251048628 wwwtelegraphcouknewsworldnewsasiachina1048625983088104863110486319830949830889830901048627China-on
-course-to-become-worlds-most-Christian-nation-within-1048625983093-yearshtml See Fenggang Yang and
Joseph B amney eds Conucianism and Spiritual raditions in Modern China and Beyond Re-
ligion in Chinese Societies (Boston Brill 9830909830881048625983090) Fenggang Yang and Graeme Lang eds Social
Scientific Studies o Religion in China Methodology Teories and Findings (Leiden Brill 98309098308810486251048625)
Fenggang Yang Religion in China Survival and Revival Under Communist Rule (Oxord Oxord
University Press 9830909830881048625983090)6Philip Jenkins Te Next Christendom Te Coming o Global Christianity 1048627rd ed (Oxord Ox-
ord University Press 98309098308810486251048625) 10486257J Driver Images o the Church in Mission (Scottdale PA Herald 10486259830979830971048631) 10486251048631983088-9830961048625 Graham Hill Salt
Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and Stock 9830909830881048625983090) xiii
Copyrighted Material wwwivpresscompermissions
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486251048630 G983148983151983138983137983148C983144983157983154983139983144
and nation Te church must cultivate a distinct social existence shaping its
community and mission around its commitment to plurality and diversity
and unity1048632 God calls his church to be a global and missional ldquocity on a hillrdquoTis is a church constituted and enriched and represented by Western and
indigenous and Majority World peoples
Tose of us in the West need a new narrative Itrsquos time to abandon our
flawed Eurocentric and Americentric worldviews We need a new global
and missional narrative and for that we must turn to the churches of Ma-
jority World and indigenous cultures Tey can help us explore what it
means to be a global missional community Many Christian communitiesin Majority World and indigenous contexts have been wrestling with these
issues for generations Marginalization and persecution and alienation have
been their lot Yet somehow in spite of or because of that they have flour-
ished In fact theyrsquove grown exponentially
So whom am I talking about when I refer to Majority World and indig-
enous Christians Majority World Christians are those in Africa Asia the
Caribbean Eastern Europe Latin America the Middle East and Oceania
1048633
I use the term Majority World because the majority of the worldrsquos population
is in those cultures today Te majority of the church is in those cultures too
I donrsquot use the terms non-Western or Tird World or Developing World Tese
terms use Western cultures as their point of reference Tey imply Western
8Barry A Harvey Another City An Ecclesiological Primer or a Post-Christian World (New York
rinity 1048625983097983097983097) 9830901048627-9830909830939I donrsquot deal with the diasporas in this book For example Irsquove made no mention o Hispanic
Portuguese or Asian minorities in the United States United Kingdom Canada Europe Austra-lia and so on Irsquom aware that right now Latin American and Chinese diasporas are active in
evangelism and mission in Europe in the same way in which the Filipino or the Salvadoran dias-
poras carry on mission in the United States Irsquove chosen not to include voices rom the diasporas
mainly because there are so many worthy contributors in that group and I donrsquot have the space
to treat them well in this book In the uture I hope that I (or someone else) will write a book
exploring what we can learn rom the diasporas Hispanic minorities or example are making
significant contributions to the theological and missiological conversation in the United States
that are relevant to this subject Methodist historian Justo L Gonzaacutelez and Pentecostal theologian
Eldin Villaantildee are examples In Mantildeana Gonzaacutelez describes the shape and orm o a theology
developed in the Hispanic margin o the United States In Out o Every ribe and Nation he shows
what would be implied in listening to minorities within a denominational setting Villaantildeersquos Te
Liberating Spirit is a milestone in the reflection about the relationship between pneumatology and
social ethics See Justo L Gonzaacutelez Out o Every ribe and Nation Christian Teology at the
Ethnic Roundtable (Nashville Abingdon 1048625983097983097983090) Gonzaacutelez Mantildeana Christian Teology rom a
Hispanic Perspective (Nashville Abingdon 1048625983097983097983088) Eldin Villaantildee Te Liberating Spirit oward
an Hispanic American Pentecostal Social Ethic (Grand Rapids Eerdmans 10486259830979830971048627)
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Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 1136
Introduction 10486251048631
superiority or centricity Te term Global South is too limiting given the
breadth of the group I am engaging Majority World seems to work best
In 1048626104862410486241048628 Te Lausanne Forum for World Evangelization in PattayaTailand voted unanimously that the phrase Majority World Church replace
other terms People from all over the globe participated in this forum
imothy C ennent agrees that this is the best phrase ldquoIt helps to highlight
the basic point that Africa Asia and Latin America are where the majority
of the worldrsquos Christians are now locatedrdquo9830891048624 I expand the phrase Majority
World beyond Africa Asia and Latin America to include the Caribbean
Eastern Europe Oceania and the Middle EastIndigenous and First Nations peoples are ldquothose ethnic groups that were
indigenous to a territory prior to being incorporated into a national state
and who are politically and culturally separate from the majority ethnic
identity of the state that they are a part ofrdquo Tis includes people groups like
the Australian Aborigines and American Indians983089983089
Te aim of this book is to help Western churches rediscover what it means
to be salt light and a city by engaging in global missional conversations odo this Western Christians need to enter into conversation with Majority
World and indigenous Christians Listening to others helps us grow in our
understanding and practice of mission and church and theology For far too
long wersquove marginalized or ignored Majority World and indigenous voices
We must truly become a GlobalChurch
Tis aim shapes the bookrsquos structure as summarized below
P983137983154983156 1048625 S983137983148983156 R983141983155983144983137983152983145983150983143 O983157983154 C983151983150983158983141983154983155983137983156983145983151983150983155
ldquoYou are the salt of the earth But if the salt loses its saltiness how can it be made
salty again It is no longer good for anything except to be thrown out and
trampled underfootrdquo Globally and locally you are the salt of the earth Be salt
Salt preserves seasons flavors and purifies We are salt when we glorify
the Father Son and Holy Spirit in our mission worship faith hope truth
and love We are salt when we reject a Eurocentric or Americentric vision
10imothy C ennent Teology in the Context o World Christianity How the Global Church Is
Influencing the Way We Tink About and Discuss Teology (Grand Rapids Zondervan 9830909830889830881048631) xx11Douglas Sanders ldquoIndigenous Peoples Issues o Definitionrdquo International Journal o Cultural
Property 983096 no 1048625 (1048625983097983097983097) 1048628
Copyrighted Material wwwivpresscompermissions
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 1236
10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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8202019 GlobalChurch By Graham Hill - EXCERPT
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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10486251048632 G983148983151983138983137983148C983144983157983154983139983144
of the church and become the global missional church Christ envisioned
In part one I show how Western conversations are impoverished and
insufficient in isolation from indigenous and Majority World Christians Weenhance our ldquosaltinessrdquo through local-global ( glocal ) exchanges o do this
we must reshape our conversations We need global and local exchanges that
we characterize by mutuality respect partnership and symbiosis Such ex-
changes help us learn from each other whether wersquore in Western indig-
enous or Majority World settings It helps us stay ldquosaltyrdquo It enables us to
pursue global missional theology and practice Globally and locally we can
pursue missional vitality and truly be ldquothe salt of the earthrdquo
P983137983154983156 1048626 L983145983143983144983156 R983141983150983141983159983145983150983143 O983157983154 M983145983155983155983145983151983150
ldquoYou are the light of the world A city on a hill cannot be hidden Neither do
people light a lamp and put it under a bowl Instead they put it on its stand and
it gives light to everyone in the house In the same way let your light shine
before others that they may see your good deeds and glorify your Father in
heavenrdquo (Mt 104862910486251048628-10486251048631) Globally and locally you are the light of the world Be lightLight illuminates reveals and dispels darkness Te church is light when
it does good deedsmdashhealing and liberating and redemptive deeds Itrsquos light
when its being and faith and deeds bring glorify to the Father Te church
is light when it participates in Godrsquos redemptive mission in the world as a
global missional community
o do this we must renew our mission In part two I explore how indig-
enous and Majority World Christians teach us to renew mission We renew
mission through contextualization liberation hospitality Spirit empow-
erment creation care ethics and the transformation of neighborhoods
P983137983154983156 1048627 C983145983156983161 R983141983158983145983156983137983148983145983162983145983150983143 O983157983154 C983144983157983154983139983144983141983155
You are a city set on a hill ldquoA city on a hill cannot be hiddenrdquo Globally and
locally you are a city set on a hill Be a city set on a hill
Tis means that we are an alternative and countercultural movement We
have a distinct culture and politic and social existence We are a people
gathered from every tribe language people and nation We are in the world
but not of the world We are in the world but distinct from the world We are
within the world and for the sake of the world
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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8202019 GlobalChurch By Graham Hill - EXCERPT
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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Introduction 10486251048633
o be this kind of alternative city or culture we must renew our mission
community ethics and worship We need to pursue the revitalization of our
churches so that they are distinct And by distinct I mean an alternative city(altera civitas)
We are a ldquocity on a hillrdquo that witnesses to Jesus Christ and his eternal kingdom
when we are a global missional church In part three I demonstrate how indig-
enous and Majority World Christians teach us to revitalize churches We revi-
talize churches by indigenizing faith devouring Scripture renewing education
practicing servantship (servant leadership) recovering community and devel-
oping spirituality and discipleship We inspire our churches when we developour theology and practices relating to beauty and the arts9830891048626
In the final chapter I wrap things up by addressing an important question
In light of all the material covered in this book what would it now look like
to engage in global missional theology ecclesiology interpretation history
pneumatology worship and education
Herersquos how you can get the most out of this book
Community You can read this book alone in a small group with somefriends at home or at a coffee shop or as part of a ministry team However
you get a lot more out of this book when you read it with others ogether
you can think about the bookrsquos implications What do the chapters mean for
your ministry church agency family or team
GlobalChurch Project video series Irsquove made a video series to go along with
this book Appendix one has the details
Study guide Yoursquoll get a lot more out of this book if you spend time
working through the study guide in appendix two ry to do this in a group
Te study guide includes reflection questions suggested practices and
Further Reading
Characters As you read this book yoursquoll come across names and people
yoursquove never heard of before For a glimpse of who they are and what issues
concern them see appendix three
My website o help you get the most out of this book Irsquove included more
resources on my website TeGlobalChurchProjectcom Tese include
videos reading lists important links a glossary and other resources Irsquove
12Irsquove put a separate chapter on the theme o beauty and the arts on my website Itrsquos additional to
this book
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2336
10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2536
10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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10486261048624 G983148983151983138983137983148C983144983157983154983139983144
also provided ways that you can contact me See appendix four
In my first book Salt Light and a City I developed a missional theology
of the church I did this in conversation with twelve theologians from the fourmajor Christian traditions Tat volume offered a window into the thought of
European and American theologians It showed how they are making sense
of the nature and mission of the church in their Western cultural context
Te book that yoursquore now reading takes a different approach I have
stepped away from European and American voices I now ask What can
those in the Majority World and indigenous cultures teach us in the West
What can they teach us about the churchrsquos mission worship theology andcommunity Te quality and quantity of material coming out of the Ma-
jority World is astonishing Any theology that ignores the insights of indig-
enous and Majority World Christians is deficient and impoverished
White middle-class European North American tertiary-educated men
dominate Western theology Tey dominate the Western missional conver-
sation I know I fit that profile Tis group still monopolizes missional church
conferences and seminars Tey get all the book contracts In fact this groupstill controls theology and the church in many settings But this is changing
New voices are rising Tese include women minorities the poor indigenous
groups and Majority World leaders Missional conversations arenrsquot attentive
to the Spirit and to Godrsquos mission if they ignore these voices Majority World
and indigenous churches oen have extraordinary missional vitality Openness
to other voices needs to happen now It is time for Western churches theol-
ogies and mission to mature and to reflect Godrsquos global mission
In this book I could have consulted the work of many thousands of in-
digenous and Majority World thinkers and writers and practitioners But I
have limited myself to a sample of those who speak directly to its themes
Tese African Asian Eastern European Middle Eastern Caribbean Latin
American First Nation and indigenous thinkers challenge us Tey dare us
to examine our theologies and missions and churches And they inspire us
to renew the worship and community and mission of Jesusrsquo church Tey
stir us to think in fresh ways about what it means to be salt light and a city
Tey help us become a global missional churchmdasha truly GlobalChurch
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8202019 GlobalChurch By Graham Hill - EXCERPT
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
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PA R T O N E
S A L TReshaping Our Conversations
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
Copyrighted Material wwwivpresscompermissions
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2536
10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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G L O C A L I Z I N G
C O N V E R S A T I O N S
H983151983159 D983151 W983141 D983141983158983141983148983151983152
G983148983151983139983137983148 C983151983150983158983141983154983155983137983156983145983151983150983155983103
Rather than taking one contextual version of the Gospel and imposing
it as the Gospel throughout the world via the missionary enterprise
the shapers of Mission as ransformation have recognized the
plurality of localities that has created an intercontextual
ldquopan-localrdquo global phenomenon in theology
AL IZON
The International Society for Urban Mission (ISUM) is a group of urban
missionaries who are passionate about cultivating hope and love and re-newal in cities Irsquove connected with this group for some years ISUM held its
first annual Summit on Integral Urban Mission in Bangkok Tailand Te
team from Urban Neighbours of Hope (UNOH) under the leadership of
my Australian friends Ash and Anj Barker organized much of the summit
UNOH teams covenant with God and each other to ldquolive out our passion for
loving God and neighbour Focus on releasing neighbourhoods from urban
poverty Grow through equipping each other neighbours and the broader
church to radically follow Jesus and join Godrsquos Kingdom coming UNOH
workers live and serve in small responsive neighbourhood-based teamsrdquo983089
1See wwwunohorg
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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10486261048628 G983148983151983138983137983148C983144983157983154983139983144
Tis summit involved interactive participatory hands-on immersion op-
portunities keynotes lectures and workshops Keynote speakers came from
Africa Australia Myanmar New Zealand North America the PhilippinesSouth America Tailand and First Nations A few hundred Majority World
and Western thinkers and activists came together for those days Tey explored
the theology and practices of integral transformational and urban mission
Tese thinkers and activists pursued a range of aims1048626 Tis included col-
laboration between urban Christians from a variety of backgrounds (Ma-
jority World and Western theologians activists ecumenicals Pentecostals
evangelicals colleges church movements and development agencies) Teyaimed for collective action and thought in an international and integral
context Tey sought to gain mutual understanding for a comprehensive
picture of urban mission around the globe Tey encouraged information
sharing and best practicesmdashlearning from our mistakes and seeking solu-
tions Tey developed recommendations and calls to action to the broader
church Working groups wrote briefing papers aer each summit based on
key issues in urban mission And they endeavored to build trust wisdomand inspiration to better engage our new urban world
Majority World and Western leaders participated in discussion prayer
integral mission and working groups Te goal was to grapple with key issues
and ask key questions How do we recruit equip and sustain urban mission
today How do we release church movements among the urban poor How
can we immerse ourselves in and transform urban neighborhoods How do
we empower urban children and young people How does the church serve
and liberate the oppressedmdashand others suffering from urban injustice What
needs to happen for poorer urban centers to develop economically socially
and spiritually How do we join God in the challenges and opportunities of
multifaith cities
Workshops included urban gardening child protection and collaborating
with local churches in urban mission Workshops also included organic
church growth and mission as well as developing NGO and government
partnerships Groups considered the good the bad and the ugly of short-
term urban mission teams
2Tese aims are detailed at ldquoInternational Society or Urban Mission Summitrdquo httpnewurbanworld
orgsummit
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2336
10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2536
10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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Glocalizing Conversations 10486261048629
Te summit was a thrilling example of how Majority World and Western
leaders can cooperate It was a time to come together in an environment of
mutual learning and enrichment It was a window into how local contextsand global themes can enrich each other Tis resulted from ISUMrsquos com-
mitment to ldquosolidarity fellowship and insight between urban Christian
leaders in the Western and Majority Worldsrdquo
Te summit was a success due to ISUMrsquos core values What are they983091 Christ-
honoring urban mission values bottom-up grassroots perspectivesmdashrather
than top-down distanced perspectives It allows local theology to reveal new
insights and perspectives about Godrsquos activity It shares insights and experi-ences through narratives embedded within urban poor communities and cities
It cultivates ongoing practical and personal solidarity with the worldrsquos urban
poor Tis Spirit-empowered urban mission honors networks relationships
and partnerships It sees such relationships as the primary method of serving
together It listens to and amplifies the voices of the urban poormdashespecially
those from the Majority World and in particular the 1048625104862410486281048624 window cities It is
attentive to signs of the kingdom of God Urban mission that glorifies God iswilling to reflect and respond with active and sacrificial commitment It shares
and extends the life of the body of Christ among the urban poor
Tis summit was a milestone in urban missiology It enriched communi-
cation between Western and Majority World thinker-activists Tis resulted
from the aims and values Irsquove mentioned Effective urban mission needs to
be a conversation on many levels It is attentive to context and immersed in
local settings It appreciates global and universal missional themes It culti-
vates dialogue between these local-global (glocal) realities It involves
mutual learning between Western and Majority World thinker-activists
Moreover solidarity between all parties is a defining feature Tis solidarity
is due to a compelling vision of the kingdom of God
Tese collaborative glocal features of the ISUM urban mission summit
in Bangkok are critical for the aims of this book GlobalChurch
Majority World indigenous and Western leaders thinkers and churches
can stretch and enrich each other But they need to be open and attentive to
each other Tey need learning postures and open hearts and minds Tey
3ldquoAbout ISUMrdquo httpnewurbanworldorgabout
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 1936
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2036
Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
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10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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Glocalizing Conversations 10486261048631
always rooted in the local and particularmdashas local churches embody the
gospel and witness to Christ Tese churches forge their own theological
understandings as they do mission together Tey engage in transformationalpractices among the people in their settings Tey enjoy worship mission
and community in their local and particular context Ideally the result is
unique contextual theologies and missions
Simultaneously global conversations form Tey form because of this
multitude of local theologies and practices Local conversations inform and
enrich other local conversations catalyzing global themes and voices izon
observes that the global ldquoowes its existence to local contexts Sharedconvictions among the theologies and practices of local contextual realities
give shape to its global dimensionsrdquo1048629
Majority World indigenous and Western theologies are equally contextual
Tey are equally culture bound Tey are equally particular to their time and
location At times they are all enlightened or myopic liberating or con-
straining humanizing or objectifying beautiful or offensive prophetic or
tepid Te local particular and cultural shape all these theologies Converselythese particular theologies feed and influence global conversations Tere is
no place then for ethnocentrism colonialism or elitism Tere is no place
for theological missional cultural or institutionalized arrogance
Multiple local contexts and voices come togethermdashintentionally or notmdashto
form global themes and theologies Conversely these global realities shape
local contexts oday local contexts must grapple with ldquoan emerging global
culture ie the interacting realities of modernity postmodernity and the
phenomenon of globalizationrdquo1048630 Hence the interdependent and symbiotic
relationship between the localparticular and the globaluniversal We call this
interdependent relationship between the local and the global glocalization
Te global church needs a thrilling glocal exchange We need one that we
characterize by mutuality respect partnership and symbiosis Such ex-
change helps Majority World indigenous and Western churches learn from
each other It enables them to pursue missional theology and practice o-
gether the church becomes a ldquocity on a hillrdquo
5Ibid 10486259830886Ibid 9830961048628
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2136
10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2136
10486261048632 G983148983151983138983137983148C983144983157983154983139983144
W983144983137983156 R983141983153983157983145983154983141983155 G983148983151983139983137983148983145983162983137983156983145983151983150983103
Te glocal exchange described above needs to be broader than transforma-
tional mission Tis is necessary if the church is to develop a robust inter-cultural and glocal missional ecclesiology
In my first book Salt Light and a City I outlined the foundational
themes of missional ecclesiology983095 Majority World and Western leaders
need to engage these themes in local and contextual ways Teir insights can
then enrich global conversations Tese global conversations in turn shape
local understandings and practices Tis way a glocal appreciation of these
themes emergesLocal regional and global theologies and practices are thereby enriched
Te church becomes healthier and more missionalmdasha truer expression of
the kingdom Te church becomes a fuller witness to Christ his passion for
the nations and his ability to bring unity in diversity
Stephen Bevans and Roger Schroeder outline the six constants of mission
Tese are our theologies about Jesus the church the end times salvation
human nature and culture Bevans and Schroeder describe the relationshipbetween these six and their historical cultural and theological contexts Tis is
why they call these six constants in context Our understanding of these six
constants develops in relation to local and global movements Sometimes local
voices influence our understandings of these six Other times it is regional or
global voices For all of us local regional and global influences are at play at
once Collectively they form our appreciation of the six constants of mission1048632
Here are eight theological themes that the church can develop through
processes of glocalization I presented these in my book Salt Light and a City
Tey are vital to the churchrsquos health mission community and future We
could add many other themes to these eight but these will suffice for now1048633
Scripture Te Scriptures are the infallible authoritative Word of God
Christrsquos Spirit has inspired them Tey have absolute and final authority in
all aspects of corporate and individual faith ethics conduct and witness
Christians interpret and apply Scripture in local contexts and in particular
7Graham Hill Salt Light and a City Introducing Missional Ecclesiology (Eugene OR Wip and
Stock 9830909830881048625983090) 10486251048628983097-983090104863110486288Stephen B Bevans and Roger Schroeder Constants in Context A Teology o Mission or oday
American Society o Missiology Series (Maryknoll NY Orbis 9830909830889830881048628) part one9Tese points first appeared in my book Salt Light and a City xxii-xxiv
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Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2336
10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2236
Glocalizing Conversations 10486261048633
social settings Conversely we learn from the interpretations and readings
of other groups
Glocal theology asks How does a glocal conversation shape our local- global theology of Scripture and biblical interpretation
Evangelicalism Pentecostalism missional movements and so forth I
have charismatic missional and evangelical convictions Glocal conversa-
tions help me understand and practice these convictions better
I will use evangelicalism as an example Michael Horton says that our
beliefs and practices are evangelical when they are ldquocommitted to the suffi-
ciency of Scripture the priesthood of all believers the total lostness ofhumans the sole mediation of Christ the gracious efficacy and finality of
Godrsquos redemptive work in Christ through election propitiation calling and
keeping Te linchpin for all of this was the doctrine of justification by grace
alone through faith alone because of Christ alonerdquo9830891048624
Such convictions are necessary if we are to be faithful to the gospel and
to a biblical vision of church and mission Te gospel defines Godrsquos purposes
for humanity the church and the universe Te triune God controls thechurch He is its Lord and Savior Sanctifier and Liberator Master and King
He is completely sovereign over its nature affairs mission and history God
is the churchrsquos only source of grace election atonement salvation and per-
severance Te churchrsquos justification and hope are by grace alone through
faith alone by Christ alone
Herersquos the challenge I face My understanding of evangelicalism is
Western I am a product of the Western theological tradition and my Western
evangelical heritage Much of this is wonderful But I need indigenous and
Majority World evangelicals and others to help me expand and reshape
these insights Te same would be true if I were a Pentecostal
Glocal theology asks How does a glocal conversation shape our under-
standing of our theological traditions and convictions
Jesus Christ We must center our theology on Jesus Christ the Lord of
the church Te church needs to reflect on the person and work of Christ
and respond to him Tis means gathering and going in the name and power
of Christ It means allowing Christrsquos Spirit to shape our community and
10Michael Horton ldquoEvangelical Arminiansrdquo Modern Reormation 1048625 no 1048627 (1048625983097983097983090) 10486251048631
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10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2336
10486271048624 G983148983151983138983137983148C983144983157983154983139983144
identity and mission It means developing our Christology ecclesiology and
missiology concurrently Te early church developed these three areas and
more in a concurrent and integrated way Tere was no linear progressionTe same is true in the contemporary global church
How can the glocal church best explore its nature structure mission and
hope Trough the centrality and the lordship of Christ
Majority World and indigenous Christians help us appreciate Jesus and
his mission afresh Tey show us how Jesus identifies with the marginalized
outcast oppressed rejected and broken He prefers them We find him
among ldquothe least of theserdquoGlocal theology asks How does a glocal conversation shape our under-
standing of who Jesus Christ is How does it help us appreciate him better
What has Jesus done for and in his church and his world What does he care
about What individual and corporate responsibilities has he given us How
do we express these at local regional and global levels
Te Spirit Missional ecclesiology is inadequate without pneumatological
foundations In other words our theology of church and Spirit go togetherTe Spirit creates and animates the church He empowers it to witness to
Jesus and his gospel Te Spirit enables the church to be a missional trans-
formational community He shapes the church into an alternative society
embodying the reign of God Te church exists for the glory and mission of
Christ Te power and presence of the Spirit enables this mission worship
and glorification
Te Spirit pours out gis on the local-global church ldquofor the common
goodrdquo and ldquoto equip his people for works of service so that the body of Christ
may be built uprdquo Tis includes but isnrsquot limited to the ministry gis mani-
festation gis and motivational gis (1048625 Cor 104862510486261048631 Eph 104862810486251048625-10486251048626 Rom 104862510486261048630-1048632)
Te Spirit forms the glocal church He empowers it for service and
witness He fills it with Christrsquos empowering presence He leads it into the
missio Deimdashthe mission of the Father Son and Holy Spirit
Recently Pentecostal and renewalist movements have grown dramati-
cally in the Majority World Tey have increased in status size and influence
Many have matured theologically Te churches of the West must take notice
Glocal theology asks How does a glocal conversation shape our under-
standing of the power and presence of the Spirit
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
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8202019 GlobalChurch By Graham Hill - EXCERPT
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048625
Te rinity Tere are clear limitations to the analogy between the
church and the rinity Te church can only image the rinity Yet the
church is at its best when it reflects the relational and missional passionof the rinity
What is the source and inspiration of the churchrsquos local-global mission
Ultimately it is the missional nature passion and actions of the Father Son
and Holy Spirit Godrsquos nature is missional His passion is infectious His
actions are historical redemptive and eternal Te rinity invites the
church into a sending community Te Father sends the Son Te Father
and Son send the Spirit Finally the rinity sends the church in missioninto the world
Glocal theology asks How does a glocal conversation shape our under-
standing of the rinity How does it enable our participation in the mission
and community of the triune God
Association and dialogue Tese need to happen across denominational
cultural ethnic gender and theological traditions and divides Authentic
dialogue is indispensable to the health and mission of the church What dothose marginal to the life of the church have to say to us What do ldquoothersrdquo
have to teach us Other ethnicities and cultures Other socioeconomic
groups Other ages and genders Other theological and confessing tradi-
tions Other persons from times long gone
We need to listen Share Be vulnerable Be authentic Open up to crit-
icism correction and change
We need more than dialogue We need communion and association It is
possible in a qualified way to say that God is present in all the various forms
of the church (ie the various theological ecclesiological sociocultural his-
torical and other permutations of the church) We discern this presence
through attention to Scripture history tradition culture and the Spirit Dis-
cernment involves critical dialogue theological exchange biblical study and
real relationship Only the Spirit of Jesus can enable this
Glocal theology asks How does a glocal conversation shape our under-
standing of association and dialogue
Mission and the missio Dei Te church is missional at its core It serves
obeys and images a missionary God David Bosch says ldquoTe churchrsquos mission
is not secondary to its being the church exists in being sent and in building up
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2936
10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
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8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3036
Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3136
10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
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10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
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Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2536
10486271048626 G983148983151983138983137983148C983144983157983154983139983144
itself for its missionrdquo He goes on to say ldquoEcclesiology does not precede missi-
ology there cannot be church without an intrinsic missionary dimensionrdquo983089983089
Jesus is Lord Lord of his church and Lord of his world His mission de-termines and forms the church His mission shapes the nature purposes
structures ministries and activities of his church Majority World and in-
digenous thinkers help us understand the implications of this mission Tey
help us form glocal theologies of mission Tey reveal ldquomission in context
as transformationrdquo9830891048626
Glocal theology asks How does a glocal conversation shape our under-
standing of mission and the missio Dei Church theology and practice Glocal conversations can inform and
enrich many aspects of the church (when practiced well) Teologies and
practices benefit from robust and critical glocal conversations Tese con-
versations enrich many areas (community spirituality discipleship liturgy
worship hospitality eco-justice education social ethics servantship lib-
eration place suffering beauty and so on)
Glocal theology asks How does a glocal conversation shape our under-standing of these many dimensions of church and mission
Glocal processes shape these eight themes and their practices We need
to facilitate and enable these conversations and processes Tis is urgent It
must be a priority No theology of mission or missional ecclesiology is ad-
equate without glocal conversations983089983091
T983144983141 L983151983139983137983148 983137983150983140 G983148983151983138983137983148 E983150983154983145983139983144 E983137983139983144 O983156983144983141983154
Glocalization takes the localparticular context and globaluniversal themes
seriously Contextual and global conversations enter an enriching and in-
forming relationship Tese two always have an active and symbiotic rela-
tionship Tis is true whether we deliberately put them into conversation or
not Te local shapes the global and the global shapes the local Many local
11David J Bosch Believing in the Future oward a Missiology o Western Culture (New York
rinity 1048625983097983097983093) 104862798309012izon ransormation Afer Lausanne 1048631-98309713Not all o these themes are dealt with in this present volume since either (1048625) I have dealt with them
in my book Salt Light and a City (983090) they are not all key themes in the writings o the thirty-five
Majority World thinkers considered in this volume or (1048627) there is not adequate space in a book
this size
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8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
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10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
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10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
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8202019 GlobalChurch By Graham Hill - EXCERPT
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10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2636
Glocalizing Conversations 10486271048627
voices converge to form global conversations and theologies Using the Phil-
ippines as a case study izon illustrates this by showing the interdepen-
dence between local and global themes in mission983089983092Dialogue between local and global conversations is critical Kōsuke
Koyama wrote an important book on contextual mission called Water Buffalo
Teology Koyama is a Japanese missionary who served in Chiang Mai
Tailand He writes of the joys and challenges of doing local particular water
buffalo theology He considers the relationship between local theology global
missional themes and transforming cultures ldquoWater Buffalo Teology sees
certain specific challenges Contextualization of theology implies two criticalmovements First to articulate Jesus Christ in culturally appropriate com-
municatively apt words and second to criticize reform dethrone or oppose
culture if it is found to be against what the name of Jesus Christ stands forrdquo9830891048629
Kōsuke Koyama challenges us to recognize what we bring to the task of
local theology For him it was doing theology in Tailand while being Jap-
anese We also need to notice the particular culture wersquore located in as we do
the work of theology Tis means we avoid speaking of an ldquoAsian theologyrdquoldquoAfrican theologyrdquo and the like We need to cultivate local theologies that
engage regional and global themes But these theologies must be ldquodistinctly
localrdquo and a ldquotheology from belowrdquo9830891048630
Simultaneously we need to pursue a reformation of theology and
practice ldquoin the global contextrdquo Tis means entering ldquothe disturbing spa-
ciousness of Jesus Christrdquo Jesus calls us to reject enmity and exceptionalism
We seem him present in our culture language stories and relationships
But we also choose to embrace the ldquootherrdquo We choose to see him present
in other culturesmdashshaping a global people to serve and worship him
joining in his mission983089983095
Kōsuke Koyama roots the gospel in the local contextual and particular
Tis is why he roots his water buffalo theology in Northern Tai culture He
is careful not to say ldquoHere is how you contextualize in your settingrdquo Instead
14izon ransormation Afer Lausanne 1048631-10486251048627 10486251048628983097-98309098308898309015Kōsuke Koyama Water Buffalo Teology 983090983093th anniversary ed (Maryknoll NY Orbis 1048625983097983097983097)
xiii-xv16Kōsuke Koyama ldquoTe Asian Approach to Christrdquo Missiology 1048625983090 no 1048628 (10486259830979830961048628) 10486281048627983093-104862798309617Kōsuke Koyama ldquoReormation in the Global Context Te Disturbing Spaciousness o Jesus Christrdquo
Currents in Teology and Mission 1048627983088 no 983090 (9830909830889830881048627) 10486251048625983097-983090983096
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2736
10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
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Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2936
10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3036
Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3136
10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2736
10486271048628 G983148983151983138983137983148C983144983157983154983139983144
he tells us a story Itrsquos the story of how he contextualized theology in northern
Tailand while being open to global conversations Koyama asks us to form
our own local expressions of church mission and theology At the same timewe must stay attentive to what God is saying and doing beyond that context
Tis way local and global and particular and universal become mutually
enriching conversation partners
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 H983145983155983156983151983154983145983139983137983148983148983161 S983145983148983141983150983139983141983140 V983151983145983139983141983155
Glocal theologies and conversations pay attention to voices that powers in-
stitutions religions and societies have silenced R S Sugirtharajah pushesback a little on izonrsquos ideas Sugirtharajah says that the church should
privilege local conversations He emphasizes the local contextual and post-
colonial reading of biblical texts9830891048632
Te church needs to listen Te church ought to be attentive to the
theologies and biblical interpretations of groups that cultures and reli-
gions have ignored Historically powerful secular and religious forces
have silenced these groups Tey have marginalized oppressed and colo-nized them It is time for the church to address this injustice We must
start listening to important but silenced voices We need to privilege the
voices of the former victims of Western colonialism We need to develop
postcolonial biblical interpretations theologies and expressions of church
and mission
How do we take such perspectives seriously as we develop glocal conver-
sations How do these themes help us foster vital relationships between local
and global voices
It is time for us to embrace values that enable conversations with those
oen ignored by the church We need values that help us learn from these
groups and individuals
Valuing equal partnership Colonizing powers oppressed silenced and
colonized certain groups At times the church was complicit Tese colo-
nized groups have become ldquoconfident indomitable and indispensable
partners in the dialogue and collaboration with the dispossessed and disad-
18R S Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism Contesting the Interpreta-
tions Te Bible and Liberation Series (Maryknoll NY Orbis 1048625983097983097983096) 1048625983093-1048625983094
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2836
Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2936
10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3036
Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3136
10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2836
Glocalizing Conversations 10486271048629
vantaged in the Westrdquo9830891048633 Tis calls for attentiveness to these voices and re-
sponsiveness to their prophetic challenges It also demands a critical evalu-
ation of colonial readings of Scripture Colonial models of theology andchurch and mission are no longer the benchmark Te global church must
examine them afresh
Valuing equal status Tose on the margins have now taken their rightful
place on the global stage Tey have claimed appropriate and equal status at
the table Subaltern readings of theology church and mission are invaluable
contributors to global theological conversations Tis means that we esteem
them But we also test themWhat do we mean by subaltern Subalterns are those who are down-
trodden and silenced (or have been treated this way in the past) Dominant
or colonizing groups treat them as invisible nonentities Tey enjoy limited
or no access to power Sometimes these are women certain tribal and ethnic
groups and those considered ldquountouchablerdquo In Voices from the Margin Su-
girtharajah provides a platform for postcolonial subaltern readings of
Scripture and theology Tese readings challenge colonialmdashoen Westernmdashreadings of Bible and theology and cultures Tey claim equal status with
other ways of doing theology10486261048624
Valuing equal identity People groups need freedom to explore their new
and emerging identities Tese emerge in response to local and global influ-
ences Local culture is not the only thing at work here Global forces also
shape identity as do imported practices ideas readings rituals and tech-
nologies But each group should be free to explore and construct their par-
ticular forms of Christian identity
Valuing equal interpretations ldquoPostcolonialism is concerned with the
question of cultural and discursive dominationrdquo Colonialism led to op-
pressive and controlling forms of culture and discourse Tese were usually
not contextual or indigenous Western powers for instance brought co-
lonial forms of theology church biblical interpretation and mission1048626983089
Postcolonialism calls for alternative ways of approaching these things Tose
19Ibid 104862598309420R S Sugirtharajah Voices rom the Margin Interpreting the Bible in the Tird World (Maryknoll
NY Orbis 10486259830979830971048625)21Sugirtharajah Asian Biblical Hermeneutics and Postcolonialism 10486251048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2936
10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3036
Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3136
10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 2936
10486271048630 G983148983151983138983137983148C983144983157983154983139983144
who were once marginalized oppressed and silenced need to lead these fresh
approaches in their own settings Tese then influence global conversations
We need to support the new readings and insights and experiments from thesegroups o be genuine this support must be both critical and collegial
Valuing equal empowerment Sugirtharajah says that postcolonialism is
valuable when it empowers actual communities and real people Post-
colonial thought empowers when it addresses the difficulties hopes and
experiences of ordinary people It should never be about power plays and
the clever use of language Itrsquos pointless if itrsquos obsessed with forming newmdash
and ldquocolonizingrdquomdashtheories Itrsquos a waste of time if itrsquos a self-indulgent pursuitof new and hybrid identities Rather ldquothe worth and credibility of post-
colonial criticism will be judged by how it orchestrates the unique and
fragile and imagined claims of one community against anotherrdquo Empow-
erment happens in a variety of ways One way is contributing equally to
global conversations10486261048626
Al izon examines postcolonialism in the Philippines He says that it can
teach the global church a lot about healthy local-global conversations Fil-ipino contextual theology resists many Western forms of mission and the-
ology It finds them patronizing and controlling Tis indigenous theology
values prophetic sociopolitical engagement in institutions and the society
at large It emphasizes ministry to whole persons and communities It con-
structs a Filipino theology of beauty and mission and worship and com-
munity And it fosters indigenous theological approaches to the spirit world
and cosmology
izon says that postcolonial theology has played a constructive role in
the Philippines But he is uncomfortable with the label postcolonialism He
prefers to describe historical events as ldquobeyond colonialismrdquo And he says
that global conversations enrich local theologies and vice versa1048626983091
Postcolonial thought informs our understanding of the relationship be-
tween the local and global It also shows how theology can emerge at the
intersection between the localparticular and the globaluniversal It re-
minds us that worthwhile glocalization listens to all voices Tis includes
heeding those that have been historically silenced
22Ibid 983090104862823izon ransormation Afer Lausanne 1048625983088983090 10486259830941048631-9830961048631
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3036
Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3136
10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3036
Glocalizing Conversations 10486271048631
G983148983151983139983137983148983145983162983137983156983145983151983150 983137983150983140 983156983144983141 G983148983151983138983137983148C983144983157983154983139983144
C983151983150983139983148983157983140983145983150983143 R983141983142983148983141983139983156983145983151983150983155
How do we go about developing a model for glocal conversations izon hasrecently provided a useful model that is instructive as we seek to learn from
the Majority World It has at least two key features
First the local is in the global (globalization from below) Global theologies
and ideas have origins in many particular local contexts In that sense glo-
balization is from below Global ideas have local roots Ideas about integral
mission liberation theology and missional church have local origins Tey
have their roots in the prayers hopes discoveries mission and theologiesof thousands of local communities ldquoTe global does not cannot exist
without the localmdashbut the coming together of localities creates a global re-
ality that becomes greater than the sum of its parts it creates a gestalt entity
to which localities make themselves accountablerdquo1048626983092
Second the global is in the local (panlocalization from above) Te con-
cerns and voices of multitudes of locales form global conversations Tese
global discussions can provide a ldquopositive accountabilityrdquo back to local con-texts Tis is true when they enrich affirm serve guide and strengthen local
contexts It is also true when they avoid homogenization control impo-
sition and judgment Glocalization is best when it sees itself as interde-
pendent deeply connected with the local10486261048629
Tatrsquos a helpful starting point But we need to go further Besides izonrsquos
proposals Irsquom convinced that robust glocal conversations cultivate six core
practices
983089 Glocal theology practices its values We root glocal theology in core
values Tese values include solidarity understanding and mutual learning
Do we value fellowship with Christians of all cultures Do we value learning
from them
We prove our values through our practices What practices emerge out of
these values We need to collaborate act collectively and share information
We must find ways to foster grassroots perspectives and local theologies We
need to share stories and learnings and cultivate networks relationships and
partnerships We need attentiveness to local voices and global themes We
24Ibid 9830901048625983088-1048625104862825Ibid 98309010486251048628-1048625983096
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3136
10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3136
10486271048632 G983148983151983138983137983148C983144983157983154983139983144
ought to find ways to put these local and global voices into conversation
Mutual learning humility and solidarity are key Worthwhile glocal con-
versations can never be merely theoretical or academic It is up to us to rootour values in our practices
983090 Glocal theology practices humility (and it tells a new narrative) We
have noted that the local is in the global and the global is in the local Te
two are interdependent Tey form each other reciprocally Since this is the
case we must practice humility Tere is no place for ethnocentrism colo-
nialism or theological and cultural arrogance I have seen these unhealthy
postures far too oen in Western settingsRecently I attended a missional leadership conference On that occasion
the keynote speakermdasha leading missional author and speakermdashsaid that
North American missional conversations and innovations hold the key to
the future of the Western church Tis Euro American view is wrong (Irsquom
being kind o be frank itrsquos complete nonsense) Itrsquos arrogant and Euro
Americanndashcentric And itrsquos completely out of step with what is happening in
the glocal church We need a new narrativeIn June 1048626104862410486251048627 Te Center for the Study of Global Christianity reported
the top 10486261048624 countries where Christianity has the highest percentage growth
rate Nineteen of the top twenty are in Asia and Africa Eleven of them are
in Muslim majority countries Not a single country from Europe or North
America makes the top twenty list10486261048630
Itrsquos time to cultivate a new narrative Te future of the church is emerging
from the Majority World Rather than North America the churches of
Eastern Asia Western Africa the Arabian Peninsula and other parts of the
Majority World reveal the future of the global church We need the contribu-
tions of all contexts Western indigenous and Majority World All con-
tribute to glocal conversations All are important as we learn from each
other about mission theology and faith But letrsquos stop pretending that North
Americans and Europeans will reveal the future of the global church Letrsquos
start listening to what God is saying about the future of the global church
And hersquos speaking to us through the churches of Asia Africa Latin America
26Russ Mitchell ldquoTe op 983090983088 Countries Where Christianity Is Growing the Fastestrdquo Disciple All
Nations (blog) August 983090983093 98309098308810486251048627 httpsdiscipleallnationswordpresscom98309098308810486251048627983088983096983090983093the-top
-983090983088-countries-where-christianity-is-growing-the-astest
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3236
Glocalizing Conversations 10486271048633
Muslim majority settings and so on We must cultivate a new glocal nar-
rativemdashone soaked in humility
Glocal theology must be humble theology Meek theology Receptive the-ology Discerning theology Prayerful theology Dialogical theology De-
pendent theology A theology that celebrates the interdependence between
the localparticular and the globaluniversal
983091 Glocal theology practices expansiveness Glocalization is by nature
comprehensive Local and global influences permeate much of our lives Tese
glocal forces shape our theologies and churches whether we like it or not
But intentionality is also important We need to commit to an expansiveapproach to glocal theology How do we deliberately cultivate glocal conver-
sations in our biblical interpretation Do we foster them in our under-
standing of the person and work of Christ How does glocalization shape
the way the Spirit empowers and constitutes the church How can it form
our understanding of the nature and mission of the rinity How does it
influence the way we practice fellowship and conversation across denomi-
national cultural ethnic economic sociocultural political gender andtheological divides How might it shape our theologies of mission com-
munity beauty spirituality suffering discipleship hospitality eco-justice
place education social ethics Christian leadership and so forth
983092 Glocal theology practices attention Glocal theology doesnrsquot need to
accept all the assumptions or assertions of postcolonial or Majority World
thought But it does need to engage with them and take them seriously
Postcolonial theology for instance gives the marginalized and colonized
and forgotten and silenced both dignity and voice Our glocal conversations
must also include and esteem these groups We need to be attentive to
others weak and powerful female and male dominant and downtrodden
old and young rich and poor privileged and marginalized influential and
subaltern educated and illiterate We need to practice the art of attention
being especially attentive to those who are different to us
983093 Glocal theology practices embrace What do colonial ethnocentric or
Western-centric perspectives do Tey silence Tey control Tey com-
modify Tey institutionalize Tey colonize Tey domesticate Tey replace
Tey import Tey exclude Tey do these things to the beliefs experiences
and practices of other cultures A worthwhile glocal theology refuses to do
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3336
10486281048624 G983148983151983138983137983148C983144983157983154983139983144
these things Instead it adopts a responsive humble celebratory open in-
clusive and embracing attitude
983094 Glocal theology practices discernment Finally we need discernmentas we engage these ideas and practices Discernment is a huge topic thatrsquos
hard to cover comprehensively in a few words Discernment happens when
the Spirit of Christ and his Word renew our minds Te Spirit grants us
spiritual wisdom as we meditate on him and his Word and as we practice
discipleship to Jesus Christ Romans 10486251048626 provides guidance we need (1048625) to be
transformed by the renewal of our minds (1048626) to serve Christrsquos body and (1048627)
to put love into action Discernment also happens in conversation both lo-cally and glocally
I pray these core values and six practices come across in the following
chapters of GlobalChurch
Glocalization can never be just theoretical Are we committed to moving
glocalization from an abstract idea to a living communion Are we deter-
mined to construct a missional theology of the church in the context of
glocal conversations Tis must involve dialogue between Majority Worldindigenous and Western scholars activists and groups
Will glocalization be an abstract notion Or will it be a formative and
genuine communion between local regional and global voices Glocal dy-
namics are at play whether we like it or not Teyrsquore in our churches the-
ologies and missions But we can choose to relinquish isolationist colonial
parochial and arrogant approaches Instead we can adopt responsive dia-
logical learning humble and embracing postures
Trough healthy approaches to glocalization the Spirit challenges us to
value local contexts We immerse ourselves in local and particular commu-
nities and conversations He inspires us to open ourselves to global theo-
logical conversations He rouses us to value the symbiotic relationship be-
tween the localparticular and the globaluniversal
Trough glocal relationships the Spirit leads us to put local contextual
theologies into conversation with global ones He prompts us to explore the
ways in which the local is in the glocal and the global is in the local He per-
suades us to pursue collaboration and dialogue and mutual learning We
engage with Christians from different backgrounds and cultures ecumen-
icals Pentecostals evangelicals and so on from Western indigenous and
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3436
Glocalizing Conversations 10486281048625
Majority World contexts He motivates us to express solidarity between all
parties We appreciate our unity in diversity
Trough glocal conversations the Spirit moves us to ensure that unity andsolidarity emerge from a compelling vision of Jesusrsquo kingdom and gospel
and person He challenges us to share information theology and practices
He urges us to learn from each othermdashour successes and mistakes We seek
glocal solutions
Te Spirit calls us to develop glocal conversations about Christian ideas
and practices Tese include Scripture Evangelicalism ecumenism Pente-
costalism Jesus Christ the Holy Spirit God the Father the rinity com-munity spirituality discipleship liturgy worship hospitality prayer eco-
justice education social ethics Christian leadership gospel and culture
beauty place suffering liberation and so forth
Finally through glocal conversations the Spirit leads us to adopt a new
posture Tis is a responsive humble celebratory open inclusive and em-
bracing attitude to the ldquootherrdquo We do this as a new people made up of every
tribe and language and people and nationTere are dangers in glocalization Sugirtharajah warns of the commodi-
fication of local contextual practices and theologies When this happens
they are ldquosmoothed out of their primary contexts concerns and contesta-
tions travel across borders and become objects of analysis and scrutiny
within an alien secondary contextrdquo1048626983095
Itrsquos common for those of us who are Western to make mistakes when we
wrestle with Majority World and indigenous ideas Sugirtharajah mentions
our tendency to commodify reduce and institutionalize these ideas We also
risk doing these things (1048625) We apply them in noncontextual prescriptive ways
(1048626) We ignore their meanings in their original setting (1048627) We glamorize or
idealize their proponents or their contexts (1048628) We demonize those persons or
contexts (1048629) We disregard them as irrelevant rhetorical or minority discourse
Kevin J Vanhoozer says that we can fall into three traps when we glo-
calize theology (1048625) We can underestimate the theological significance of
local cultures (1048626) We can homogenize cultures and theologies exaggerating
27R S Sugirtharajah ldquoextual ake-Aways Tird World exts in Western Metropolitan Centresrdquo
Black Teology in Britain A Journal o Contextual Praxis 983090 (1048625983097983097983097) 10486271048627 10486271048631 Edward W Said Te
World the ext and the Critic (Cambridge MA Harvard University Press 10486259830979830961048627) 9830901048627983097
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3536
10486281048626 G983148983151983138983137983148C983144983157983154983139983144
ldquothe onerdquo (1048627) We can overemphasize cultural particularity exaggerating ldquothe
manyrdquo and pursue ldquotheological ethnificationrdquo10486261048632
My hope is that GlobalChurch does not fall into the traps Sugirtharajahand Vanhoozer describe I hope that what unfolds in the following chapters
is respectful and discerning I hope it leads to further mutually enriching
conversations between people of different cultures
You the reader face the same challenges You face them in your personal
life ministry context and missional engagements
Will you treat the themes in this book as abstract theoretical notions
Will this be a temporary infatuation a flirtation with the ldquootherrdquo that dissi-pates as suddenly as it arrived Or will glocal conversations become an en-
riching and formative orientation in your life Will glocal conversations
bring fresh approaches to theology faith mission church and worship Will
conversations with other cultures and theologies become for you a com-
pelling way of life
My prayer is that glocal conversations will help the church be a global
visible alternative ldquocity set upon a hillrdquo a truly GlobalChurch
28Craig Ott and Harold A Netland Globalizing Teology Belie and Practice in an Era o World
Christianity (Grand Rapids Baker Academic 983090983088983088983094) 1048625983090983093
Copyrighted Material wwwivpresscompermissions
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636
8202019 GlobalChurch By Graham Hill - EXCERPT
httpslidepdfcomreaderfullglobalchurch-by-graham-hill-excerpt 3636