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How Does America’s Foreign Policy Impact Gospel Witness? An Interview with Dr. Evan Hunter.

How Does America’s Foreign Policy Impact Gospel Witness? An Interview with Dr. Evan Hunter.

Last updated on: July 24, 2017 at 11:38 am by Paul Louis Metzger

How Does America’s Foreign Policy Impact Gospel Witness? An Interview with Dr. Evan Hunter. 2017-07-24T11:38:56-07:00 Paul Louis Metzger

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Dr. Evan Hunter (EH) is a theological educator collaborating with Christian movements across the globe. His experiences provide a unique and refreshing perspective on what gospel witness looks like beyond national boundaries. The following questions accompanied by Dr. Hunter’s answers will assist Christians who are passionate about the Great Commission and global theology in their missional endeavors (Refer to his bio at the close of this interview).

Paul Louis Metzger (PLM): How foreign is Eastern, Middle-Eastern and Southern Christianity and their theology to American Christianity? What are some examples of dissimilarity? What are some similarities?

Evan Hunter (EH): In conversations and visits with friends from Africa, Asia, Latin America, the Middle East, and Eastern Europe I am often struck by the gaps in our Western theological approaches. The most common texts used in evangelical schools have been written in the US, UK, and Australia. However, they miss some fundamental contextual issues.

For example, Simon Chan’s Grassroots Theology stresses the importance of family, ancestors, and the concepts of honor and shame in an Asian understanding of sin and salvation. Another friend who teaches in Asia states that while many of the fundamental theological questions remain the same, the answers differ considerably depending on the context in which the believer lives. Asian Christians do not struggle with the existence of God (a common starting place for Western theology), but rather with questions related to the nature of the spiritual world, relationship to family and deceased ancestors, and how to live as a religious minority.

In Latin America, a theology of integral or holistic mission, led by luminaries such as Rene Padilla and Samuel Escobar, influenced the Lausanne movement from its earliest stages. A squarely evangelical movement, it draws on the framework of liberation theology with a special concern for the poor and the context (a theology from below). As one friend puts it, Western theology is from a “royal perspective” (emphasizing order, continuity, a sort of top-down ecclesiology and missiology), while Southern theologies come from a “prophetic perspective” (emphasizing rupture, bottom-up ecclesiology and missiology, etc.).

Formal theological teaching in Africa is deeply rooted in the Western missionary movement (for which there is much to be thankful). However, in practice, the church wrestles with how to bring theology to bear on the realities it faces in the context. One friend states the need for more robust theological frameworks developed within Africa given that life, family, community, education, and leadership structures are perceived in theological terms that differ considerably from the ways Americans define them.

At a very practical level, topics such as poverty, persecution, suffering, martyrdom, and oppression are very underdeveloped in the West, but very present in much of the Majority World. For example, a recent theological study on witchcraft accusations in Africa reveals that the topic reaches far beyond issues of spiritual power and demonism to fundamental theological questions of theodicy (the problem of evil), care for widows and orphans, and ecclesial structures. The discussions that develop differ so greatly from those in the West. We need leaders who can reflect theologically and help develop more robust thinking that understands how context affects our understanding of God, humankind, the fall, and redemption.

PLM: How does America’s foreign policy impact gospel witness in non-Western contexts? What are some concrete examples of how our foreign policy scandalizes gospel witness abroad?

EH: In the US, we consider our foreign policy as something rooted in the protection of American ideals of democracy and human development. However, we often fail to see the damaging consequences, many of which may be unintended, on others – including Christians – living in other parts of the world.

As a “Christian” nation, the actions of the US (along with other Western countries) are seen as the actions of Christians. So, US foreign policy has a very direct impact on the perception of the church and Christian witness in the world. This perception is especially true in the Muslim World where politics and religion are far more closely intertwined.[1]

The promotion and development of democracy has been a messy business that has left damage in the wake of trying to do good. For the church in the affected regions of the world, this can be a very real challenge (doubly so when they are already in a position of a suspicious minority). In addition, when US foreign policy has a direct negative impact on members of the body of Christ (as it has in places like Iraq and Syria[2]), these believers sometimes question how the US church understands its role in harming the body of Christ.

Palestinian believers have a unique experience with US foreign policy and our close ties with Israel. This alliance has many layers, but given the strong support of the US church, and the frequency of religious language surrounding these policies, Palestinian Christian friends raise important and challenging questions about how we understand the intertwining of theology and politics in the US. As one friend notes, defining foreign policy issues in explicitly religious terms creates a “holy war framework” in a region already hamstrung by sectarian violence. The church in this part of the world sees a very great challenge to gospel witness because of US foreign policy. We do well to listen to their perspectives.

At the same time, some of the consequences have been positive. The burden for witness and mission, hampered at times by US politics, has shifted to other members of the global body of Christ. For example, African and Asian missionaries have found receptivity in closed countries and taken on the challenge of global mission in new ways. God is always at work among His people.

PLM: The gospel is scandalous, according to the Apostle Paul (1 Corinthians 1). How do we discern the difference between Paul’s scandalous gospel and what might pass for it today, but wrongly so?

EH: The rise of the prosperity gospel is one of the great challenges to the true message of Jesus Christ. While not an expressly Western problem, the promises of this false teaching are often deeply rooted in Western materialism and worldly wealth. Teachers focus on a temporal reward as evidence of God’s blessing, often ignoring the greater issues of justice, reconciliation, and redemption so needed in the world today.

When the church becomes focused on exporting agendas, or aligning itself to temporal power, the gospel is lost. As another African friend puts it, too often the church (often experienced through the broad reach of the Western church), has been focused far more on the City of Man instead of the City of God. By contrast, many of our sisters and brothers in the Majority World relate very personally to the aspects of the gospel that call us to experience and to expect suffering. Such suffering is often foolishness to the world, but is at the heart of the teachings of Jesus.

PLM: How would you encourage us here in the States to be more discerning and cautious about aligning ourselves with our country’s foreign policy, no matter what administration is in place, for the sake of aligning ourselves with the global church?

EH: One of the primary questions for the church is what should be “first” – in our lives, our identities, and our priorities. Fellow believers from around the world express concern over renewed US nationalism. They have long understood their identities as Christians first, belonging to the global body of Christ above national identities. (Perhaps this is even stronger where Christianity has minority status or where individuals face real persecution and oppression for their faith). Should our national interests come at any cost? These friends encourage a more robust ecclesiology that recognizes the global nature of the body of Christ. One African leader states, “if American foreign policy is going to adversely affect millions in other areas, and those millions include the Church, they must speak up against that policy and protect the body of Christ in that region because it is their body. Americans who profess to be Christian should first see themselves as Christians and then Americans.”

His challenging words echo the priorities of Matthew 6:22, that we might seek Christ’s kingdom first and His righteousness, and not blindly or uncritically follow national agendas.

PLM: What are some insights and practices that you have come upon in the broader, global context that might help the church in the United States grow in maturity in Christ Jesus?

EH: In the US, we would do well to listen to some of the voices coming from the global body of Christ. Much of our experience, evidenced in our worship, liturgy, writing, and posture, rests heavily in the narrative of Christ triumphant. While his victory is true and ultimately sure, it is an incomplete picture of the gospel at work in the world. In much of the world, sorrow, suffering, persecution, and oppression are much more the norm for the church. That experience may one day be our own (and already is in some very tangible ways for brothers and sisters outside suburban evangelicalism). We should engage in conversation, read more broadly, and spend time with those on the margins. We need to embrace the role of lament, silence, and mourning. Read the prophets. One Asian friend remarks how comfortable the Western church can be with injustice – especially when it serves to promote our specific agendas. She is quick to remind us that prophets speak the heart of God unequivocally in such cases. We need voices that help us critique our social, political, and economic views through Kingdom lenses. The women and men who compose the global body of Christ can help challenge us in very important ways.

Additional Important Information:

Special thanks go to dialogue partners from around the world in preparation for this interview:

Dr. Cesar Lopes (Brazil)

Dr. Jules Martinez (Puerto Rico)

Dr. Abraham Waigi Ng’ang’a (Kenya)

Dr. Seble Asrat Denneque (Ethiopia)

Dr. John Jusu (Sierra Leone)

Dr. Timoteo Gener (Philippines)

Dr. Steve Pardue (Philippines)

Dr. Athena Gorospe (Philippines)

Dr. Muntehr Isaac (Palestine)

Dr. Wageeh Mikhail (Egypt)

For further reading and engagement, see:

InSights essays – Approximately three times a year, ScholarLeaders (the organization I represent) produces short, provocative essays written by global Christian leaders on timely topics. Refer here: http://www.scholarleaders.org/resources/insights-essay/.
Some essays that may be of interest are:

“The Five Faces of Islam” by Dr. John Azumah

“Love Calls for Solidarity” by Dr. Evan R. Hunter

“Lament: Expressing Your Suffering to God” by Dr. Yacouba Sanon

“Religious Extremism in Pakistan: A Christian Response” by Maqsood Kamil

“Wounded Memory: The Church In Iraq Today” by Ara Badalian

“Do Christians and Muslims Worship the Same God?” by Dr. Ayman Ibrahim

Books and authors on understanding global theologies include:

Chan, Simon. Grassroots Asian Theology: Thinking Faith from the Ground Up. Downers Grove, IL: InterVarsity. 2014.

Escobar, Samuel. A Time for Mission: The Challenge for Global Christianity. Leicester: IVP, 2003.

Kunhiyop, Samuel Waje. African Christian Theology. Grand Rapids, MI: Zondervan. 2012.

Munayer, Salim and Lisa Loden. Through My Enemies Eyes: Envisioning Reconciliation in Israel-Palestine. London: Paternoster. 2013.

Yamamori, Tetsunao and C. René Padilla. The Local Church, Agent of Transformation: An Ecclesiology of Integral Mission. Buenos Aires: Kairos, 2004.

Another important source for consideration is Christ at the Checkpoint: a biannual conference hosted by Bethlehem Bible College promoting conversation and understanding about the issues facing the church in the heart of the Middle East (Refer here: http://christatthecheckpoint.bethbc.edu/).

Dr. Evan R. Hunter, Vice President (Scholar Network):

Evan joined ScholarLeaders International in 2004, drawn by the commitment to developing leaders for the Majority World Church. Previously, he served as a missions pastor and in campus ministry. He holds a BA in German from Wheaton College, and an MDiv and PhD from Trinity Evangelical Divinity School. Over the years, Evan has developed a unique perspective on global theological education that informs his work with ScholarLeaders and helped shape his doctoral research on contextually engaged PhD programs at Evangelical seminaries in the Majority World. He brings a passion for both the Church and the seminary to his current role as Vice President (Scholar Network) and Editor of the InSights Journal for Global Theological Education. Evan also serves on the Boards of Hope Renewed International, Faith and Learning, Northern Pines Christian Family Camp, and the Tyndale House Foundation. Evan and his wife Becky live in the Minneapolis area, where they keep up with their three very active sons.

____________________

[1]The Muslim World is much larger than the Middle East, stretching across Africa, Central Asia, and South Asia. The top five nations with the highest Muslim populations are Indonesia, Pakistan, India, Bangladesh, and Nigeria. Iran is the first Middle Eastern country on the list at number six.

[2] In Iraq, Christians who experienced some protections under the Saddam Hussein regime have been persecuted as ISIS gained power after the political destabilization. Christians in Syria have been more closely allied to the Assad family and the civil war has left them more vulnerable. Christian refugees who have fled to Europe and the US are caught in the various political battles around immigration and refugee policies. Even before the current crisis, the number of Christians in the Middle East had declined significantly, dropping from almost 20% of the population of Israel/Palestine in 1948 to less than 2% today. Many Christians in places like the West Bank have immigrated to the West, fleeing what they considered oppressive political and economic policies of US backed Israel.

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