Life of the WorldConcordia Theological Seminary, Fort Wayne

November 2008, Volume Twelve, Number Four

Forthe

The Gospel, Lutheran Missions,and the Paradox of the Far EastBy Rev. Dr. Daniel N. Harmelink

The Struggle of Lutheran Identity in AfricaBy Rev. Dr. Timothy C. J. Quill

Faith through God’s MercyBy Deaconess Grace V. Rao

4 For the Life of the World

F E A T U R E S

PRESIDENTRev. Dr. Dean O. Wenthe

PUBLISHER EDITORRev. Stephen Hand Rev. John Pless

COPY EDITOR MANAGING EDITOR ART DIRECTORTrudy Behning Adriane Dorr Steve Blakey

EDITORIAL ASSOCIATESRev. James Bushur � Dr. Charles Gieschen

Dr. Naomichi Masaki

For the Life of theWorld is published quarterly by Concordia Theological SeminaryPress, 6600 North Clinton Street, Fort Wayne, Indiana 46825. No portion of thispublication may be reproduced without the written consent of the publisher of Forthe Life of the World. Copyright 2008. Printed in the United States. Postage paidat Huntington, Indiana. For the Life of the World is mailed to all pastors andcongregations of The Lutheran Church—Missouri Synod in the United States andCanada and to anyone interested in the work of Concordia Theological Seminary,Fort Wayne, Indiana.

CONTENTS10 The Gospel, Lutheran Missions,

and the Paradox of the Far EastRev. Dr. Daniel N. HarmelinkTo the question, “Can I be Christian and still be Asian?” wesimply affirm the proclamation of the Bible: the paradox ofliving in the world but not of the world, living in a specificculture and language and people, yet confessing “one Lord,one faith, one birth.”

14 The Struggle of Lutheran Identity in AfricaBy Rev. Dr. Timothy C. J. QuillThe Lutheran Church has precious theological traditions andconfessions to mine from when communicating the Gospel inAfrica. Lutherans should remember that the theology of thecross is the solid foundation for understanding the Gospel.

20 Believing, Teaching, and ConfessingBy Adriane DorrIn every culture, the problem of human beings is still thesame and the answer is also the same. We are sinners beforeGod, bottomlessly sinful and entirely powerless to pleaseHim. That is the same with Japanese as with Germans. Butour Lord Jesus has answered for our sins on Calvary. Notonly that, but He bestows on us that forgiveness that Heaccomplished on the cross in such a way that we are not leftin doubt as He baptizes us, absolves us, and puts on ourtongues His body and blood. The same Gospel is for uswhether we are Germans or Japanese!

23 Faith Through God’s MercyBy Deaconess Grace V. RaoThrough God’s forgiveness, we experience the love ofcreation, the love of redemption, and the love ofsanctification. Further, through His grace, our faith isgenerated and sustained, and those acts of mercy allow us tocontinue fulfilling His command.

For your free subscription, please send your name, address, city,state, and zip code to: For the Life of the World, 6600 N.Clinton St., Fort Wayne, IN 46825. If you would like to see

For the Life of the World on the World Wide Web, go to the Website: www.LifeOfTheWorld.com. The current issue, as well asprevious issues, can be found at this interactive portal.Questions about subscribing or changing your mailing address?E-mail LOTW-subscribe@ctsfw.edu or call 260-452-2269.

For the Life of theWorld

How to subscribe to and find . . .For the Life of theWorld

Volume Twelve, Number Four

On August 19–22, CTS jointlyorganized its first theological conferencewith Lutheran Theological Seminary inPretoria, South Africa. Forty-six bishops,pastors, professors, and missionaries fromSouth Africa, Botswana, Madagascar,Mozambique, Kenya, Rwanda, Uganda,Ghana, Germany, and the United Statescame together for four days to grapplewith the issues related to the theme “TheStruggle of Lutheran Identity in Africa:What Is African Lutheranism?”

Influences from liberal Europeantheology, American Evangelicalism,Pentecostalism, and indigenousmovements pose a serious challenge tothe “emerging” Lutheran churches thatare struggling to establish authenticLutheranism in Africa. The purpose of the conference was to strengthen theunderstanding of confessional Lutherandoctrine and practice in Africa.

Most of the interaction between theAfrican Lutheran churches takes place on

It is a joy to spend time with pastors, missionaries, andprofessors from around the world who share a commonpassion for Lutheran theology and Lutheran missions. For the

past eight years, Concordia Theological Seminary (CTS)has organized theological conferences in Lithuania, Latvia, andGermany that brought together participants from the formerSoviet Union, Europe, and Scandinavia. The Lutheran Church has precious

theological traditions and confessionsto mine from when communicatingthe Gospel in Africa. Lutherans shouldremember that the theology of thecross is the solid foundation forunderstanding the Gospel.

The Struggle of

Lutheran Identity

in AfricaBy Rev. Dr. Timothy C. J. Quill

For the Life of the World14

the level of its leaders, bishops,presidents, and seminary professors. TheInternational Lutheran Council regularlyorganizes such meetings, which play animportant role in fostering churchrelations among Lutherans. What wasdifferent about the South Africanconference is that it provided anopportunity for church leaders,theologians, and professors to meet withparish pastors and missionaries to learn,study, converse, and reflect on issuesfacing Lutherans in Africa in both aformal and informal collegial setting.

Many speakers emphasized the needfor quality theological education. Rev.Radikobo Ntsimane compared theformation of Lutheran pastors inuniversities versus denominationalseminaries. Ntsimane argues thatAfricans must be given the best educationpossible and this includes takingadvantage of state universities.Nevertheless, “While the universities areflexible in preparing pastors ortheologians to deal with current andcontextual issues, they cannot be trustedto prepare Lutheran pastors, let aloneconfessional Lutheran pastors. They weresimply not designed for that.”

Dr. Wilhelm Weber made the samepoint in his presentation on “TrainingPastors in Africa Using the Book ofConcord.” Weber explained, “Lutheranshave played a significant role wherevertheology was taken seriously. Lutheransin Africa are no exception. They taketheology seriously. They want theirpastors, teachers, and bishops to be welltrained and equipped to be competent asconfessional theologians. For Lutheranmissions to establish genuine Lutheranchurches on this continent that areLutheran in name only, it will requireadvanced theological study programs.This goal requires a lot of profoundresearch, intensive contextual studies, andthe ongoing discourse of confessionallysound Lutheran theology as promoted byseminaries. This is not a short-term orquick-fix issue, but rather necessitates along-term commitment by the LutheranChurch in Africa and globally.” Weberargues for the use of the Book ofConcord in the training of pastors atAfrican seminaries. Only then will “TheLutheran Church continue to be vibrant

and sustainable. Theological expertise isnot just a luxury but a necessity if thechurch is to survive and prosper inAfrica.”

Another development affectingLutherans in Africa is the emergence ofnew independent churches. Prof.Sibongiseni E. Sithole delivered a papertitled, “African Independent Churches(AIC): Is Their Success a Fruit of theGospel? Are They a Model for UsLutherans?” Key features of thesechurches include an emphasis on theHoly Spirit, healing and emotionalworship that includes African ingredientssuch as dancing, clapping hands, beatingdrums, and the like. Sithole observed, “Itcreates emotionalism as a sign of themanifestation of the power of the HolySpirit.” The content or theologicalmeaning of the music is not a priority formany AICs. “What matters is that musicshould make the worship service lively asan expression of feeling the presence ofthe Holy Spirit. Part of the reason for thegrowth of AICs may be that they havesucceeded where western foundedchurches often failed—to provide acontextualized Christianity in Africa.”Sithole, however, urged the participantsto contextualize the Gospel in a Lutheranway. “The Lutheran Church has precioustheological traditions and confessions tomine from when communicating theGospel in Africa. Lutherans shouldremember that the theology of the crossis the solid foundation for understandingthe Gospel rather than the theology ofglory. The Mandinka proverb says, ‘Abird is in the air but its mind is on theground.’ This means that wherever youare, it is important to remember whereyou come from. We should rememberthat as Lutherans we share no commonground with AICs in regard to doctrinalmatters or understanding of the Gospel.What Lutherans do in ministry should becentered on the Scriptures andConfessions. These should dictate theLutheran mission strategies in Africarather than adopting AICs methods. TheLutheran Church in Africa should bear inmind that praxis is not neutral.”

Dr. Timothy Quill addressed similarissues of contextualization in hispresentation on “The Lutheran Liturgyand Culture.” He asked the participants,

“What should Lutheran worship look likein Africa?” “What the liturgy looks likein different African Lutheran Churchesshould and will be decided by theAfricans themselves. This requiresAfrican scholars, pastors, evangelists, andmusicians who are thoroughly trained inliturgical theology, history, and practice.Such training is also critical in order thatLutherans in Africa are able to recognizetheological influences from the Westwhich are inconsistent with anddetrimental to faith and practice. Africanswill also benefit from a study of theliturgical development in the early churchbeginning with its biblical, Jewish, andapostolic roots. The study should alsoinclude worship in the early church—north, east, and south of theMediterranean and then include theliturgical contributions of the sixteenthcentury Reformation liturgical reforms,nineteenth century confessional Lutheranliturgical restoration, and thecontributions to the Lutheran liturgy andhymnody in the twentieth and twenty-first centuries. The task of liturgicalinculturation must be undertakencarefully and thoughtfully. It must not bedone in a vacuum disconnected from thechurch catholic. Local African andAmerican churches that ignore thetheological struggles and contributions of

NOVEMBER 2008 15

What should Lutheran worshiplook like in Africa? What theliturgy looks like in differentAfrican Lutheran Churches shouldand will be decided by the Africansthemselves. This requires Africanscholars, pastors, evangelists,and musicians who are thoroughlytrained in liturgical theology,history, and practice.

For the Life of the World16

the Christian Church over the past twothousand years do so at their own periland impoverishment.”

Quill noted, “The decision expressedin the Augsburg Confession, Art. 24, toretain the historic liturgy along with itsceremony and vestments and conductedwith even greater devotion and thegreatest reverence was made fortheological reasons. Lutheran missionsand evangelism lead to Lutheranchurches. Lutheran churches are liturgicalchurches for theological reasons.Doctrine and practice cannot beseparated. Lutheran practice reflects,teaches, confesses, and lives out Lutherandoctrine. This was true at Augsburg in thesixteenth century and it remains truetoday in Kenya, Ethiopia, Tanzania,South Africa, Madagascar, Nigeria, Togo,and Ghana.”

Dr. Klaus Detlev Schulz of ConcordiaTheological Seminary in Fort Wayneaddressed the “Catholicity and Localityof the Gospel.” He concluded, “Thedebate between the universal catholicaspects of the Gospel and theiraccommodation into a locality willremain an ongoing one. However, thatdialogue may not be the end itself. Itmust move beyond the question ofcontextualization and accommodationand affirm the spiritual or divine realityof the Gospel and the sacraments.Catholicity points to God’s work beyondthe whimsical manipulation or rejections

of the Gospel by us humans. In otherwords, as we debate the complexrelationship of communicating theGospel, we may not lose sight that thedivine author behind it all is GodHimself. God breaks into this world andseeks out man in his rebellious state andchanges what He confronts. Thehermeneutical concept that affirms thisprocess is that of transformation. Allchurches in their localities must seek outthe goal to transform their members andnewcomers. As transformation wasbrought into the lives of those confrontedby Christ, so too it continues with thepreaching of the Gospel today. Thecatholic Gospel calls all people torepentance, faith, and Baptism. Just as nopeople, no nations, can escape the effectsof a globalized economy, so also theunbelieving world and communitiescannot escape these universal realities ofthe Gospel.”

Dr. Anssi Simojoki began hispresentation on “The LutheranConfessions and Missions” with theobservation, “There are tens of millionsof Lutherans in the world. Bearing thishonourable name of ‘Lutheran’ shouldalso require that we clearly know what itmeans to be Lutheran, a Lutheran church,a Lutheran Christian, a Lutheran pastor, aLutheran missionary. GermanLutheranism, which was theologicallyoriented in the period between the twogreat wars, was silenced for a long timeafter World War II. American Lutheranscoming from the victorious side of thewar were more interested in so-calledpractical than theological questions. Inthe absence of uncompromisedtheological reflection, alien ideas andconcepts easily conquer our minds withthe help of bestselling slogans.Ecumenical missiology, which dominatesthe World Council of Churches, manytraditional main-line churches, and alsothe Lutheran World Federation, hasbecome a junkyard of missiologicalslogans: Kingdom of God, shalom-principle, liberation, and so forth. ManyLutherans have responded to thisphenomenon by attempting to incorporateas many Lutheran principles as possibleinto the ecumenical missiologicalsausage. As we all should know, sausageis a delicacy, which is made of various

leftovers of slaughtered animals, ground,spiced, and then compressed into a bit ofintestine or plastic. The Bible does notspeak in slogans or watch words.Genuine Lutheranism is a well-integrateddoctrinal, theological, and practicaltotality. All true biblical theology isChristology. Therefore, Lutheranscriptural mission work is nothing lessthan opening through the Word of Godthe mysteries of Christology as believed,taught, and confessed in the ecumenicalCreeds and the Lutheran Confessions forall in the area of our mission efforts.”

Other engaging presentations included“Church Cooperation, Fellowship,Partnership, and Unity and AugsburgConfession VII,” by Bishop DavidTswaedi; “Spiritual and TraditionalBeliefs in the Malagasy Lutheran ChurchIndigenous Lutheran Movement,” by Dr.Joseph Randrianasolo; “TheMissiological Impact of the MpiandryMovement upon Theological Educationin the Malagasy Lutheran Church” byRev. Robert Bennett; “DistanceTheological Education Models: Are TheyViable: If So, How Will They Work?” byDr. Paul Mueller.

A refrain heard throughout theconference was the great need and desireamong the Africans for serioustheological training. Seminaries are seenas crucial to the mission and life of thechurch. For the past thirteen years,President Dean Wenthe has providedCTS with a missionary focus that issolidly biblically and theologicallygrounded. It is a beautiful thing to see ourprofessors engaged all over the globewith fellow Lutheran colleagues. Theyreturn to Fort Wayne intellectually,theologically, and spiritually invigoratedto carry on with their work among ourstudents and in our Synod.

Rev. Dr. Timothy C. J.Quill is Associate Professorof Pastoral Ministry andMissions as well as Dean ofInternational Studies atConcordia Theological Seminary.

As we debate the complexrelationship of communicatingthe Gospel, we may not loosesight that the divine authorbehind it all is God Himself. Godbreaks into this world and seeksout man in his rebellious stateand changes what He confronts.