The Good News of the Kingdom is an anthology of ecumenical missiological thought in tribute to the life and work of missiologist Arthur Glasser.  Like Glasser’s own writing, the Kingdom of God as a theological theme ties this work together.  We are introduced to Arthur Glasser as a Citizen of the Kingdom and overview of his work.  Appropriately for this course, and exemplary of Glasser’s theology, Part I deals with the Biblical foundations of mission.  Building from here the text addresses issues of Kingdom theology, Ecumenical Relationships, Evangelical Concerns, Missiological Issues, and Contextual Considerations.  In sum, these serve as an excellent overview of the field of Missiology and Arthur Glasser’s breadth of contribution to the same.

As this course deals with the biblical foundations of mission, the first part of the book is most applicable.  Building a strong missiological hermeneutic and understanding of how the scriptures form and inform our mission is paramount.  However, the rest of the text is helpful in appropriating a fuller panorama of missiological concerns.  As a missionary on the campus of Northern Kentucky University, the investigation and interplay of ecumenical, evangelical, and modernity are daily issues.  The thoughtful and careful attention to all of these concerns is helpful to me as a minister.  What is more, in this election year David J. Bosch’s chapter on church-state relationships was invaluable and enlightening.

Specifically, Bosch’s treatment of the Anabaptist approach to church-state relations was eye-opening.

The church simply exists in society in such a way that people should become aware of the transitoriness, relativity and fundamental inadequacy of all political programs and solutions.  The believing community is a kind of antibody in society, in that it lives a life of radical discipleship as an “alternative community” (92).

The inadequacy of the “Constantinian” and “pietist” approaches had been apparent to me and, admittedly, a cause of much frustration as I survey the church in America today.  However, I was unsure how to distinguish pietist separation from Anabaptist “antibody-ness”, Bosch’s elucidation has been imminently helpful to that end.  Further, the fact that Bosch sets this all in the context of mission is helpful.  This missiological context of church-state relations moves the conversation from abstract possibilities to a lived engagement with God’s Kingdom mission.  I find myself increasingly drawn to an Anabaptist approach, but appreciative of “reformist” and “liberationist” movements as well.

The scope and drive of Arthur Glasser’s Announcing the Kingdom is the primacy and unity of “God’s purpose and action in mission in human history” (17).  Both the Old and New Testaments are pointed in the same direction of God’s rule and reign.  Glasser tells the narrative of scripture through the lens of the Kingdom of God.  We see that from the creation of the world, God’s covenant with Israel, Jesus’ incarnation, and the church’s continuing mission; God is at work revealing and drawing all nations to himself.  Even in the dynamic story of Revelation we are aware of God’s redemptive Kingdom mission coming to its full conclusion.  In this sweeping narrative of God’s reign throughout scripture we understand the God’s activity in the history of the world.

This understanding of God’s Kingdom story is essential for our study of mission.  It is of utmost importance that we form our mission and ministry in the context of how God has engaged humanity throughout history.  By hearing the story of God’s Kingdom through the whole sweep of scripture we begin to understand the pervasiveness and completeness of God’s mission.  This is not an isolated story of merely how Middle Eastern deity dealt with an obscure group of people 2,000 years ago.  God’s mission extends from the beginning of creation to the end of all things.  With this appreciation for the scope of God’s Kingdom our mission is shaped and formed.  This is of particular import as I work with college students in 21st century America.

I have often found in working with students living in a post-Christendom world that how the story of scripture hangs together is almost entirely lost.  There may even be an appreciation for God, Jesus, or the Bible; but understanding the scope and mission is far from prevalent.  Furthermore, for students who do claim a Christian walk the Old Testament seems irrelevant at best, offensive at worst.  Setting the context for how both testaments hang together in the Kingdom mission is very helpful.  My current ministry context is as a campus minister re-starting a ministry on at Northern Kentucky University.  I many ways I feel an apostolic call as one sent from the churches in our conference to the students on campus.  As such, I highly value Glasser’s quote of Kung that:

As an individual Christian, I must become a true successor of the apostles.  I must bear their witness, believe their message, imitate their mission and ministry (302).

I very much see myself as a missionary sent to the people group called NKU.  Understanding that mission through the lens of scripture and, specifically, the Kingdom of God is deeply formative.

Course Requirements Overview
1. Completed reading log
2. Bible reading report, containing a summary paragraph for each of the ten sections (5 chapters each) of the Bible that are read
3. Six two-page book reviews (on required texts)
4. One 15-page (minimum) to 20-page (maximum) paper tracing a biblical theme of missiological significance through the Old and New Testaments

I’m going to post my writings here for 2 reasons:  1)  to share the wealth – whatever I’m learning isn’t for me alone, its for the church.  This is one way to seed our ongoing conversation of God’s missional activity in our lives and in the world.  2)  for feedback – I would love any additional thoughts, grammar corrections, writing clarification notes, or thoughtful critiques of what I’m writing.