#97. Glory to God and Peace on Earth
What Will It Look Like? Is It Even Possible?
Welcome to “Global Witness, Globally Reimagined.” You get a glimpse here of the kind of work that I do both at Church Mission Society and Missio Africanus where I help students of all levels (from unaccredited courses to PhD) explore the theological (and missiological) implications of the rise of World Christianity. In the newsletter, I focus on the subject of global witness in the twenty-first-century context. Every Thursday, I share a thought that has spoken to me in the week, one or two resources that I trust will be helpful to you, and three exciting quotes about mission to give you something to think about as you go through your day. I pray one of these will energise you.
1. A Thought I Can’t Shake Off
This time last year, I reflected on migration and the story of the birth of Christ. I argued that Joseph and Mary were people we may identify as internally displaced people—they left their home in Bethlehem to go north and live in Nazareth. The journey down to Bethlehem was like a young diaspora couple returning home because the colonising power has required them to and, interestingly, after a short stint in Egypt, they go back to Nazareth where Jesus would grow up like a diaspora kid among the nations in Galilee.
My thoughts this week have turned towards the theme of peace in connection to the Advent. They have been sparked by this long quote from John Dominic Crossan (God and Empire, 2007, p. 28):
There was a human being in the first century who was called “Divine,” “Son of God,” “God,” and “God from God,” whose titles were “Lord,” “Redeemer,” “Liberator,” and “Savior of the World.” Who was that person? Most people who know the Western tradition would probably answer, unless alerted by the question’s too-obviousness, Jesus of Nazareth. And most Christians probably think that those titles were originally created and uniquely applied to Christ. But before Jesus ever existed, all those terms belonged to Caesar Augustus. To proclaim them of Jesus the Christ was thereby to deny them of Caesar the Augustus. Christians were not simply using ordinary titles applied to all sorts of people at that time, or even extraordinary titles applied to special people in the East. They were taking the identity of the Roman emperor and giving it to a Jewish peasant. Either that was a peculiar joke and a very low lampoon, or it was what the Romans called majestas and we call high treason.
This, surely, sets the entire story up for conflict. But he was born in the violent world of Augustus Caesar and Herod. Pax Romana was only achievable because Augustus had mastered the art of getting rid of his enemies. Indeed, Augustus’ Pax Romana is set up against the peace of God’s kingdom through God’s Messiah who has no army at all.
Roman soldiers were an ever-present part of his society. Herod killed children. Jesus died a violent death, executed by crucifixion by Roman soldiers. His disciples faced persecution. Emperor Nero killed many of them not long after Pentecost. Down the centuries, the “peace on earth” seems elusive.
Today, as we celebrate Christmas, we are still waiting for peace on earth. Of course, He is the Prince of Peace (Isaiah 9:6). Paul says he is our Peace (Ephesians 2:14), something that connects him with the image of Jehovah-Shalom of the Old Testament (Judges 6:24). In addition, the angels sing to the shepherds, “Glory to God in the highest, and on earth peace among those with whom he is pleased” (Luke 2:14).
What would this “peace on earth” actually look like? Is it even possible?
2. Resources I am Enjoying
Video: Godfrey Harold, “Missio Dei as the Endvision of Practical Theological Education”
Dr. Godfrey Harold's presentation "Missio Dei as the Endvision of Practical Theological Education" given on July 3, 2019 at the Africa Baptist Theological Education Network (ABTEN) conference in Kenya. He explores the praxis of teaching of mission at theological seminaries with regards to its engagement in the missio Dei as the endvision of practical education/theology and community engagement. He argues for an understanding of the missio Dei in light of a missional hermeneutical reading of the Bible and praxis. The church is an instrument used by God to bring about well-being to the world through proclamation and practise. The bringing out of wellbeing to humanity calls for an understanding of justice and compassion through an understanding of the missio Dei as the endvision of theological education that is practical and relevant to the African context is the focus of this approach.
3. Quotes I am Pondering
[Mercy Amba] Oduyoye describes herself as both an Akan woman and a Christian woman, but most notably an Akan woman raised to view Christianity with a watchful and critical eye. This watchfulness is warranted. The colonial Christian faith tradition did not alter Akan women’s situation or place in society, but, arguably, further marginalized them. … Akan culture and its Christian expression required Oduyoye to ask how she could honor her identity as an Akan woman who is Christian. — Oluwatomisin Olayinka Oredein. The Theology of Mercy Amba Oduyoye: Ecumenism, Feminism, and Communal Practice. Notre Dame: University of Notre Dame Pess, 2023., 41-42.
There is a failure to engage explicitly the ‘empire’ that South Africans have to deal with daily, and on the other, coming short towards unmasking structural issues that impede the shalom of God. … Missiological discourse in South Africa has no option but to opt for prophetic posture. This entails unveiling and exposing systemic and structural frameworks that keep on reproducing evil, pain and suffering in society. Therefore, as much as other issues are important, the looming issue of racism, for example, should be squarely placed as a central issue that missiology must address in the South African context. — Lukwikilu (Credo) Mangayi, “Ten Years (2010 – 2020) of Exciting Missiology in South Africa: Trends and Trajectories” Scriptura 119 (2020:3), 11.
Africa's new Pentecostalism speaks of evil spirits, demons and witchcraft that are held suspect for the occurrence of evil. It prides itself in its ability to mediate human wellbeing and promises prosperity, health, wealth, and power to a people who are trapped in the dehumanizing misery of destitution. It claims to be able to fight and conquer evil enchantments and deliver people from the debilitating grip of demonic forces. It is this home-grown version of Christianity developed by Africans in Africa, for Africans everywhere, which is attracting many followers. — Joseph Bosco Bangura, “African Pentecostalism and Mediatised Self-Branding in Catholic (Flanders) Belgium,” Vienna Journal of African Studies No. 35/2018, Vol. 18, 4.
I pray that you will be faithful to the work God has for you this week.