A theological analysis of the Insider Movement paradigm from four perspectives: Theology of religions, revelation, soteriology, and ecclesiology.

摘要

Combining elements of the missiological concepts of people movements and high-level contextualization, the Insider Movement paradigm (IMP) proposes that biblical faith in Jesus can potentially be lived out within any religious culture. Therefore faith in Jesus does not require severing ties with one's pre-faith religious community. This claim represents a new paradigm for ministry among peoples living in predominantly non-Christian religious cultures. To support this claim, IMP proponents appeal to a number of arguments. Many of these claims intersect with four areas of theology: theology of religions, the doctrine of revelation, soteriology, and ecclesiology. This dissertation evaluates the IMP from these four perspectives.;Chapter 2 examines issues related to the IMP and theology of religions. After noting that IMP proponents are not technically inclusivists or pluralists, the chapter focuses more closely on the proposal of Kevin Higgins. Higgins explicitly affirms elements of all three traditional categories---exclusivism, inclusivism, and pluralism---yet differs from each of these in various ways. While Higgins acknowledges that the religions of the world reflect both awareness of God and sinful repression---to varying degrees---he suggests that God is at work within the religions and, therefore, followers of Jesus can potentially remain in any religion after coming to faith in Christ. However, elements of the religions may need to be modified or rejected. An examination of key passages cited by Higgins determines that they do not support the conclusion that God is at work within the religions. Furthermore, it is shown that while Higgins stresses God's work outside of "His people," Scripture repeatedly calls attention to God's plan to create a unique people so that all nations might know Him and eventually become His people. The kingdom is essentially soteriological and possesses a necessary relationship with the church.;Chapter 3 demonstrates that in light of biblical teaching on the doctrine of revelation it is not surprising to find evidence of both general and special revelation in non-Christian religions. Special revelation may be transmitted into non-Christian religions via the prisca theologia, oral tradition, or possibly even direct revelation to a non-Christian individual. However, this chapter argues that the presence of revelation in non-Christian religions does not necessarily support the conclusion that a follower of Jesus could remain within that religious system. Regarding Islam specifically, this chapter argues that the Qur'an contains both general and special revelation, the latter most likely being transmitted via oral tradition. It also notes that traditional Muslim interpretations of the Qur'an directly conflict with God's revelation in the Bible.;Chapter 4 evaluates the main soteriological claim of the Insider Movement paradigm in light of four key Scripture passages and the concept of union with Christ. This chapter shows that while IMP advocates are correct that the Jerusalem Council's decision argues against the necessity of conversion to a particular cultural form of Christianity, it does not follow that the council's decision supports the claim that Gentile believers from a pagan background could remain in their religious community. It is argued that a primary concern behind the council's four prohibitions was encouraging Gentile believers to disassociate from idolatrous practices. Discussion of 1 Corinthians 8--10 demonstrates that Paul clearly instructed the Corinthian believers to abstain from pagan religious meals due to the demonic forces associated with idolatry. Here Paul argues that it is incompatible to partake of the Lord's Table and the table of demons. In light of this passage it is argued that Paul's comments on "remaining" in 1 Corinthians 7:17--24 cannot be applied to one's pre-faith religious practices and worship, even if modified by "knowledge" about the true God and the truth about idols.;Finally, chapter 5 examines several aspects of the IMP in respect to ecclesiology. The analogy between first-century Jewish believers and modern Insider believers is examined historically and theologically. While historical evidence suggests the final "parting of the ways" between Christianity and Judaism did not occur for some time, this chapter argues that the analogy fails theologically for two reasons: (1) as the temple of God and the New Testament people of God, the church possesses a unique and unparalleled continuity with Israel and Judaism, and (2) in spite of this continuity, the book of Hebrews called Jewish Christians to sever ties with Judaism because Jesus had fulfilled the old covenant when He suffered "outside the gate.";The concluding chapter summarizes findings of the dissertation, considers other areas for further research and discussion, and briefly reflects on some practical questions related to Insider Movements, most notably whether this dissertation implicitly rejects the IMP claim that Muslims, Hindus and others have come to faith in Insider Movements. (Abstract shortened by UMI.)