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St Francis Magazine Vol 8, No 4 | August 2012
picked up by others within the debate; certainly, as later writers
would demonstrate, there remained much exegetical work to be
done beyond simple collection and assertion of texts.
Two important theoretical distinctions underpinned Massey’s
argument. First, he distinguished conversion from discipleship, seeing
the call of Jesus as requiring the latter but not the former (Massey
1999: 191), arguing for a parallel with Paul’s opposition to ‘Judaisers’
demanding gentile conversion to Judaism in order to follow
Jesus. Second, since identity is not based solely on one’s theological
position, there remains room for followers of Jesus to continue identifying
as ‘Muslim’ in name, in sharp contrast to the strategic stance
adopted by C1-C2 believers. 14 Recognising the controversial nature
of this proposal, Massey sought a moratorium on “missiological
gossip,” whereby believers further up the spectrum are accused of
diluting the gospel via “compromise, syncretism and heresy” to render
it more palatable, even while believers further down the spectrum
are charged with “obstructing the flow of the gospel with a
culturally insensitive, extractionist approach” (Massey 1999: 193). 15
In a similar vein, ‘early adopters’ of C5 should resist pride, and
avoid considering their approach is for everyone.
Instead, Massey submitted, the Acts 15 Council (specifically,
15:19) provides a better, third response which would accommodate
C5 ministry, one which models an acceptance of God’s diversity in
mission infused with praying for God’s blessing upon those with a
different approach to ministry (Massey 1999: 194). Continuing this
emphasis on diversity, Massey also stressed the variegated nature of
the Muslim world and the commensurate need for diversity in
bringing the gospel to it (Massey 1999: 194-196), as had Travis in
14 A C1 church operates in an outsider language and cultural setting, with no
concession to the local situation. By way of illustration, the Armenian churches in
Iran would be classed as C1 (Richard 2009), whereas a C2 ministry would consist of
“traditional church using insider language” (Tennent 2010: 303). C1-C3 would
identify themselves as ‘Christians’ (Travis 1998a).
15 ‘Extraction’ here indicates converts withdrawing from their familial and society
setting, and becoming inserted into new and alien church cultures, either at their
own instigation or under the direction of a missionary.
St Francis Magazine is a publication of Interserve and Arab Vision 460