Evangelical Review of Theology 48, 1 (February 2024)

The latest Evangelical Review of Theology is now online and available in its entirety as a pdf here.

Introduction: Good Theology Is Very Practical

Arie de Pater and Ville Hoikkala

Free Speech under Threat in Finland and Beyond?

In Finland, Lutheran Bishop Juhana Pohjola and politician Päivi Räsänen have been accused of a crime for publishing material that allegedly threatened, defamed or insulted homosexuals. Both have been threatened with fines and even possible imprisonment simply for holding to the conservative Christian view on marriage and sexuality. Why has this case (currently on appeal to the Supreme Court of Finland) received so much international attention, and what impact is it likely to have on freedom of expression in Europe and beyond?

Ian Randall

Orthodox and Evangelical Missional Interaction: Insights from the International Review of Mission

Orthodox and evangelical Christians have frequently had a shared interest in encouraging traditional views of the gospel and mission within the modern ecumenical movement. In this article, one of Europe’s most respected historians of evangelical life traces Orthodox and evangelical engagement with mainline Protestants through articles in the ecumenical movement’s leading mission journal.

Narry F. Santos

Jesus’ Mission to the Vulnerable: The Power of Servanthood in the Gospel of Mark

Mark’s Gospel is carefully structured to highlight Jesus’ example of sacrificial servanthood. This article draws on sociological analysis of the first-century Jewish community to show how Mark illustrated Jesus’ mission to the low and powerless. It then pairs Mark’s key messages with real-life, parallel examples of servanthood to contemporary refugee communities.

Barry N. Danylak

A Biblical Theology of Singleness in an Increasingly Single World

All over the world, marriage rates are declining and more people have no partner. How should the church respond? This article, by a theologian and participant in the WEA’s singles initiative, elucidates Paul’s endorsement of the single life in the context of a broader argument that under the new covenant, marriage and family are not necessary to experience the full blessings of life in Christ.

Israel A. Kolade

Civil Government and Political Authority: Calvin’s Commentary on Romans 13

This article examines Calvin’s commentary on Romans 13:1–7, in contrast with early church and Reformation expositions of the text, to show how his conception of political authority provides nuance to the political theology expressed in his Institutes, particularly around the sticky question of obedience to an unjust or tyrannical government.

D.S. Martin

Poetry and Theology

Ted Turnau

The Case for Creative Cultural Engagement

What can Christians do in contexts where the culture seems to be moving away from the gospel? Ted Turnau, an expert on engagement with popular culture, argues – starting, appropriately, with a creative parable – for unleashing our imagination in ways that enchant others and attract them to oases of the imagination.

Esa J. Autero

The Parable of the Vineyard Workers and Migrant Labourers in India

Despite its simple story line, the parable of the vineyard workers (Mt 20:1–16) is difficult to interpret. This article compares the parable to a contemporary setting with remarkable similarities – the experience of India’s migrant workers. The comparison yields new insights into this parable and challenges churches to work for God’s justice in India and elsewhere.

Richard Howell

Faithfulness in an Asian Multi-Faith Context

This article, originally a presentation at a 2022 ecumenical consultation of the Global Christian Forum, reflects on the challenges Asian Christianity encounters, through the lenses of the author and other experienced observers and the testimonies of prominent Asian converts to Christianity.

Book Reviews

Contract or Covenant?

[I contributed today’s ‘Word for the Week’, a weekly email service provided by the London Institute for Contemporary Christianity. It’s the ninth in a series on Jesus’ parables.]

For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. He agreed to pay them a denarius for the day and sent them into his vineyard... The workers who were hired about five in the afternoon came and each received a denarius. So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. When they received it, they began to grumble against the landowner.

Matthew 20:1-2, 9-11

A landowner hires five sets of workers at different times of the day. Those recruited at dawn are promised a day’s wage, and those hired subsequently are assured they will be paid ‘whatever is right’; but when settlement time arrives, all receive the same. Small wonder that the action of the landowner has often been likened to God’s goodness in welcoming all, regardless of merit, into the kingdom.

Another reading has gained traction in recent years which argues that parables like this one show how oppression serves the interests of a ruling class. In this case, the parable depicts two extremes of agrarian society: a ruthless landowner and desperate peasants who are in no position to bargain. Far from being generous, the owner exploits an unemployed workforce to meet his harvesting needs.

For sure, the situation and characters reflect the economic realities of Jesus’ day, realities he was not averse to criticising. Here, though, the introduction suggests the landowner represents something of how God rules. And it’s possible to see him positively, not as ruthless, nor even incompetent in calculating how many workers he’d need to recruit, but in being compassionate to those in need of employment. What’s more, the parable begins and ends with a reference to the last being first and the first being last (19:30; 20:16). Who is ‘last’ and ‘first’ is highlighted with the order in which the workers are employed and then paid, the structure of the parable reinforcing the message of reversal in its frame.

Our response to the parable probably has a lot to do with where we see our place in the line – near the front or at the back. That we instinctively sympathise with the aggrieved workers suggests the difficulty of detaching ourselves from the conviction that rewards should match service rendered. Then as now, the parable challenges our sense of entitlement.

It also spotlights the nature of our relationship to the master. Those hired first are given the wages they have earned; what is given to those hired last is based less on their rights than on the owner’s right to be generous – the difference between a contract and a covenant. The parable helps us examine how far our discipleship is governed by contractual obligations rather than covenantal service. In doing so, it reorientates us towards the gracious presence of the kingdom. This is the way God rules.