King's Evangelical Divinity School

2 September 2015

10th International LCJE Conference Statement

From 16-21 August 2015 more than 200 participants from six continents met in Jerusalem – the city from where the gospel went forth into all nations – for the tenth International Conference of the Lausanne Consultation on Jewish Evangelism (LCJE). At the end of the conference the delegates issues a joint statement. Here is some of that statement:
We, the participants at the 10th International Conference of the Lausanne Consultation on Jewish Evangelism, as Jewish and Gentile followers of Jesus, rejoice that in every generation there have been Jewish people who embrace Jesus as Messiah and continue to identify as Jews.
We thank God for the increasing number of such Jewish people worldwide, especially in the land where Messiah lived, died for our sins, rose from the dead and ascended to the right hand of God. 
We rejoice in the impact of a new generation of Jewish followers of Jesus on Israeli society through their bold witness and contribution to the country in education, the arts, health care, the military and start-up companies, and by providing help to the marginalised within society. 
We rejoice also that God is working among Arab believers in the land and pray for their effectiveness in proclaiming Jesus in these troubled times. 
With the wider Lausanne Movement we affirm that Jesus, through his saving work, has ‘broken down in his flesh the dividing wall of hostility’ and we applaud those Messianic Jews and Arab Christians who live out this reality. We also affirm: 
• The Jewishness of Jesus who, as Israel’s Messiah, is the Saviour of the world.
• The Jewishness of the Christian faith.
• The irrevocable character of God’s gifts and calling in relation to Israel.
• The special importance of taking the gospel to the Jewish people as an ever-present obligation on the Church, in accordance with Romans 1:16.
Visit the LCJE website for the rest of the statement and more details of the conference.

22 August 2015

Israel and the Church: The Past (in Korean)

I gave a talk at a conference held by Korean churches in London (July 2015) to explore the issue of the relationship between the Church and Israel. The following paper was the basis of my talk and has been kindly translated into Korean by Kyuwon Park, one of the conference organisers. (Scroll down for footnotes).


이스라엘과 교회 (과거)
-      대체 신학에 관해 -
---------------------------------------------------------------------
캘빈 스미쓰[1]

하나님이여 침묵치 마소서
하나님이여 잠잠치 말고 고요치 마소서
대저 주의 원수가 훤화하며
주를 한하는 자가 머리를 들었나이다
저희가 주의 백성을 치려하여 간계를 꾀하며
주의 숨긴 자를 치려고 서로 의논하여
말하기를 가서 저희를 끊어 다시 나라가 되지 못하게 하여
이스라엘의 이름으로 다시는 기억되지 못하게 하자 하나이다
(시편 83: 1-4)

21 October 2014

Asia Bibi and Just Another Petition. But What If…?

This  week  saw an  update on the plight of  Pakistani Christian mom of five Asia Bibi,  sentenced to hang for blasphemy against Islam. Her original sentence was upheld at appeal and her case has run its course.  There appear to be no further judicial avenues to pursue and  she remains in prison,  awaiting execution. This situation has dragged on for four years. 

When I visited No 10's e-petition site yesterday I was surprised to find none on behalf of Asia Bibi, so I posted one. I was duly informed it would take up to a week for approval (which was discouraging) but by late afternoon I received  an email to say it had been published.  Since then I've been writing to friends and colleagues asking them to sign and share.


It's a slow, slow business. The petition has been up 24 hours and has nearly 300 signatures at the time of writing. At one level it's great to see so many people take the time in the middle of a busy day or week to sign yet another petition. But at another level it seems a tiny drop in the ocean. Indeed, this afternoon a social media contact pointed out to me other petitions (which I didn't know about) on behalf of Asia Bibi, with many more signatures, that nonetheless so far appear to have achieved little. I must admit to having felt somewhat deflated.

Yet this petition is a little different. Rather than a general call for Asia Bibi's release, it seeks to put pressure on the UK government and British politicians to intervene, in turn putting pressure on the government of Pakistan to act. Seeking the release of someone residing outside the jurisdiction of your  local politician is one thing. But petitioning for your government and politicians to intervene and make a difference, so that they are in no doubt this is absolutely a major issue for many British voters, is quite another. Especially when a general election is looming… and one that looks like being the closest in years. Make no mistake, every British politicians is acutely aware how every vote counts in 2015.

I do not suggest for one moment  that politicians are solely motivated by votes (!). But with so many causes vying for our politicians' attention, logically it's the most popular that attract political support. Britain has long and considerable historical, political and economic relations with Pakistan, and thus british politicians could make a real difference.


15 September 2014

The Bible and the Crisis of Meaning

This review of mine was published in Evangelical Quarterly in 2009 (80.1, pp 81-82).  I'd forgotten all about it and only just now came across the PDF file sent to me by the publisher some time back, so I thought I'd share it. It will most likely be of interest to students of biblical studies, hermeneutics, language and culture.


The Bible and the Crisis of Meaning: Debates on the Theological Meaning of Scripture 
by D. Christopher Spinks (London: Continuum, 2007). xii+201pp. hb. £65, ISBN 978-0-5670-3210-2



If you acquire and read this cerebral book be prepared for some considerable exercising of the grey matter. D. Christopher Spinks delves into the thorny and highly theoretically complex issue of meaning. How does one define meaning, and where exactly is the meaning of the biblical text located? If with the author, in which part of the authorial process: the author’s thoughts, or perhaps the actual communication of ideas? Or maybe our quest ought to be more reader-response orientated so that meaning becomes subservient to the interpretative process by and for the reading community.

Throughout, Spinks’ discussion of meaning is wedded firmly to theological interpretation of the Bible, the recent inexorable rise of which is noted by Spinks at the outset. Given the inherently theological nature of the Bible, whether in its authorial for- mation or communal reading, Spinks makes clear we must move firmly beyond an historical-critical approach and matters lying ‘behind the text’ (though he does not eschew historical approaches as worthless) to a process thoroughly rooted in the theological interpretation of the Bible.

9 September 2014

The Politics and Economics of Pentecostalism

Are Pentecostals inherently political and materialist? The established wisdom until fairly recently was that they were neither. With notable exceptions such as stances on moral issues (for example, sanctity of life, sexuality), the occasional televangelist expressing politically conservative views, and intriguingly a long tradition of pacifism, Pentecostals were largely apolitical and otherworldly. They often felt uncomfortable relating to wider society or engaging in worldly issues such as politics, while their pietism, eschatology, and evangelism contributed to Pentecostalism’s political quiescence.
However, since the late 1970s an explosion of Pentecostalism, particularly in Latin America but also in Africa and Asia, has attracted considerable scholarly interest in its social impact and potential as a determinant of political behavior. The ensuing (and substantial) body of interdisciplinary research yields a social, political, and economic picture of global Pentecostalism that strongly challenges the apolitical narrative. Thus, Harvard Divinity School’s Harvey Cox describes how, some years ago while listening to the Pentecostal Benedita da Silva (Brazil’s first black woman elected to congress) speaking in a church, a sinking feeling came over him: “I realized that nearly all my preconceptions about pentecostalism and politics, race and women, would now have to be junked.”
These are the opening paragraphs of my chapter entitled "The Politics and Economics of Pentecostalism" just published in the Cambridge Companion to Pentecostalism, edited by Cecil M. Robeck and Amos Yong and published by Cambridge University Press. Further details of my chapter and the book are available here. This book is available through all major booksellers.

2 September 2014

The Church and Israel FAQs

I realise there's a lot of material on this blog about the relationship between the Church and Israel and related matters, but other than the tag cloud it's not easy to find individual articles. Someone suggested I should create an FAQ page on the topic. It's a good idea so what I've done below is to outline some typical questions people ask on this issue and link to some of my articles to help readers easily find material. The list by no means covers all my posts, but it is a start. This page is now highlighted in the right-hand column beneath the tag cloud for site visitors.

Finally, I have been working on some podcasts on the whole issue of the Church and Israel, the aim being to present a series of talks covering the subject and related issues in a systematic manner. Recording has begun, so watch this space.