Bible and Mission: Christian Witness in a Postmodern World

by Richard Bauckham

This engaging study provides a new way of looking at Scripture--one that takes seriously the biblical idea of mission. Richard Bauckham shows how God identifies himself with particular individuals or people in human history in order to be known by all. He is the God of Abraham, Israel, and David and, finally, the one who acts through Jesus Christ.

Bauckham applies these insights to the contemporary scene, encouraging those involved in mission to be sensitive to postmodern concerns about globalization while at the same time emphasizing the uniqueness of Christian faith. In doing so, he demonstrates the diversity of Christian faith around the world. This book will be rewarding reading for pastors, lay readers, and students of Scripture, mission, and postmodernism.

Genres: Theology, Religion, Biblical Studies, Church, Grad School, Nonfiction, Cultural

126 pages, Paperback

First published January 1, 2004

About the author

Richard Bauckham (PhD, University of Cambridge) is senior scholar at Ridley Hall, Cambridge University, in Cambridge, England, where he teaches for the Cambridge Federation of Theological Colleges. He is also a visiting professor at St. Mellitus College, London, and emeritus professor of New Testament at the University of St. Andrews. He is a Fellow of the British Academy and the author of numerous books.

Reviews

[Bledar · Rating 4 out of 5]

Some great thoughts on thinking metanarrative as one moves from the particulars to the universals in the exploring the mission in the Bible through time, space and people.

[Andy Littleton · Rating 5 out of 5]

So much packed in this little book! An excellent overview of the theme of mission in the Bible, and some signposts pointing to the areas of western culture in which this mission now applies.

[Thomas Duell · Rating 4 out of 5]

Bauckham did an excellent job of charting God's plan and pattern of "one to the many" and "particular to the universal." The book wraps up with an astounding comparison of the biblical story to all other metanarratives, showcasing how the biblical story will conflict with all other universal stories in a way that the postmodern mind can appreciate, while still standing solidly on the truth claims necessary to engage in thoughtful discussion.

[J · Rating 4 out of 5]

Like everything by Bauckham, this is concise and rich, authoritative and thought-provoking, an expression of mature, constructive evangelical thought, informed by the academy but in the service of faith and of God. Sometimes he writes in a slightly evasive way (or do I just mean 'careful'?) and uses present participles as subjects, which tends to avoid the subject of the subject, as it were (see the first quote, below, for a classic example), but the quality is there nonetheless.

1. A HERMENEUTIC FOR THE KINGDOM OF GOD
"Mission is a sending from the one human person Jesus Christ into all the world as his witnesses" (10)

On the way from the particular [action of God in Jesus Christ] to the universal [coming of God's kingdom, the achievement of God's good purposes in the whole creation] mission takes place.
This is a canonical and narrative hermeneutic.
"God identifies himself as the God of Abraham, Isaac and Jacob, etc. in order to be the God of all people" (13)

* Movement in time (remembr the past and build the future -- Parable of the Seed, Mark 4:26)
* Movement in space (Parable of the Mustard Seed, Mark 4:30)
* Movement from person to person (the miraculous catch of fish, John 21 cf. Luke 5:1, seven ['complete'] disciples catch 153 ['all'] kinds of fish by Jesus' intervention)

In the hyperbole of New Testament eschatology it had almost been achieved already in time (parousia is very imminent), in place (Romans 1:8) and in number (Colossians 1:23). BUT the story is left open (Matt 28, Acts 28) and Revelation 7 pictures something that has not yet happened, so the church is always in the midst of the story.


2. FROM THE ONE TO THE MANY
Remarkably, Abram is singled out (not as the sole survivor, like Noah) but as the conduit for blessing others.

Genesis 12 has only a few echoes in the rest of the Old Testament -- Psalm 72:17; Isaiah 19; Isaiah 24:25; Jeremiah 4:1-2; Zechariah 8:13.

Blessing comes when curse is overcome (the classic binary as in Deuteronomy 7), which is what Galatians 3:13-14 proclaims as done.


3. GEOGRAPHY -- SACRED AND SYMBOLIC
We all live in specific places.
The Table of Nations in Genesis 11 has seventy, i.e. representative, peoples.

Contra premoden European and classical Chinese thinking, for the OT, people who live on the far edges of the world are not fantastical subjects of travellers' tales (62), weird, tall, ancient, funy eaters, etc. They "are simply ordinary people who, as it happens, live very far from the centre of the world".

Jerusalem is the symbolic centre of the world (Ezekiel 5:5) but near/distant peoples are neither vilified nor idealised. Compare Herodotus on the Persians! (66-67)

The particularity of Jerusalem is replaced by Jesus himself: I, when I am lifted up... will draw all people (John 12:32, and see also John 4:21-23, in which he addresses the Samaritan woman's sacred geography first with with a "Jerusalem" and then with "a time is coming...")

1 Peter and Hebrews then emphasize how Christians are a diaspora people.


4. WITHESS TO THE TRUTH IN A POSTMODERN AND GLOBALIZED WORLD
Romans 10:12-15 tells us that the salvation comes in a way that binds us together (person to person) not just to each, direct from above, like a shaft of light through a roof (quoting Newbigin). Remember, Jesus is the one elected to bring blessing to all.

But postmodernism is suspicious of all such metanarratives, some even blaming Christianity as the root of modernist, Marxist, capitalist, etc oppressive metanarratives.

But the biblical story is a non-modern metanarrative: not about human autonomy, progress, comprehensive understanding or independent mastery. "History... becomes comprehensible only in so far as God reveals his purposes and fulfils them" (91) and so we must maintain "openness to the incalculable ways of God in history" (92)

[This is a nice reminder to give up hubristic and misguided quests, personal or societal, for complete understanding or mastery. BUT a weakness of this being such a brief book comes out -- true though the above might be, this way of framing it and then pulling up short on detail doesn't give any guidance on trades unions, ethnic conflict, corruption in Ethiopia, the UK Parliament, etc...]

The Bible's many narratives -- including multiple angles on the same story/stories -- refuse closure or simple summary. The apparently unassimilable parts have a lesson for all of us, especially systematicians: "the particular has its own integrity and should not be suppressed for the sake of an all too readily comprehensible universal" (93).

Given the fact of globalization, relativism has nothing to say, no resistance to offer. It is all "too easily assimilated to economic pragmatism" (97) [and although Baukham is talking at a high level, this danger is true right down to the individual level -- a friend of mine was just forced to give up the love of his life by his parents and extended family because of economic pragmatism, coupled with snobbery with Chinese characteristics... a romantic tragedy repeated countless times the world over].

Diversity is not necessarily better than truth. BUT "coercion contradicts the nature of truth. It opens the door to the distortion of truth into a vehicle of the will to power" (99). Our truth is conveyed through witness in life and death, how we prove we are not self-serving, but Christ-serving.

[Can't say enough amens to that! Tragically the will to use force in cases of difference, and the recourse to coercion of those with whom there is disagreement, are near-universal, and openly endorsed by non-Christian ideological systems such as Islam, so-called Socialism with Chinese Characteristics, the New Left wokeism sweeping the West, etc.]

RB elaborates a bit on the nature of Christian witness: telling and re-telling Jesus' stories in the face of oppression and being like him in word and deed. Which reminds us of the truth as we go along.
It is only witness to the cross that can undo cynicism, especially of the type that sees all human relations, even the most apparently atruistic, as driven by the will to power.

Conformity to the cross as the church is vital -- the content of the message and the way of delivering it. Including the claim to universal rule. [Babylon, Persia, Rome, Mecca, Wall Street, Beijing et al also claim a universal rule, universal in depth as well as scope, penetrating your very thoughts to demand conformity. To which the gospel says no! Especially to the claim that there is no alternative. Witness against the beast, even unto death, proves that idolatrous claim to be wrong, whoever it is who is making it today.]

[Silviu · Rating 4 out of 5]

The book has great insights about the subject of mission. I gave it four stars because of Bauckham's poor understanding of capitalism, highlighted in passages like: "There is no doubt that global­ization has made the rich countries richer and the poor poorer (while also widening the gap between rich and poor within each country). Its ideology, while purporting to benefit all, serves the interests of the rich and power­ful. This is surely inevitable with an economic system oriented to the maximization of profit and the accumu­lation of wealth rather than to the meeting of basic human needs." He defines globalization in the following way: "By economic globalization I refer to the global spread of free-market economics and the culture it entails."(p. 94-95)

[Rohan · Rating 4 out of 5]

Our Howie LRLR book club book.
Definitely a stretch with some sentences I just couldn't understand.

Three things this book gave me.
1. An answer to someone who asks: "Is mission in the Old Testament?"
Answer: Yes! Perhaps not explicitly, but definitely in it's movements from the particular to the universal. As time, space and people move outwards towards the kingdom of God. All throughout "We find the universal God in his particularity as the God of Israel, as the God of Jesus." As his blessing spreads from Abraham, his Revelation spreads from Israel, his Rule spreads from David to the world.

2. A defense of the post-modern critique against the Christian "meta-narrative"
Answer: It's a messy metanarrative (unlike the flattening of Globalization). It encourages other cultures. It has so many subplots, can't really "fit" into one big story. It's against globalisation & power (e.g. Jesus is always for the weak, not the rich).

3. The practical challenge to keep "witnessing to the truth". Not coercing (like other metanarratives) but witnessing to what Jesus has done in history and in my life.

[Gino · Rating 5 out of 5]

This short book, based on some lectures Bauckham gave, is dense and rich! I tried to read it as though he was speaking but found myself needing to slow down and dig into the richness of the theology.

What Bauckham gives us are some helpful guide posts for the movement of the mission of God as well as ways to bring this metanarrative into a post modern environment.

I found his views to drive me back to scripture while also sending my heart soaring with the possibility of what could be. Very grateful to have read these valuable book.

[Cbarrett · Rating 5 out of 5]

Bauckham's books always deliver excellent insight and greater understanding of the biblical text. Profound biblical theological approach to missions. Sections on the move from particular to universal with corresponding trajectories was quite informative culminating in Christ as the ultimate seed of Abraham, final revelation, and messianic king: Abraham --> universal blessing; Israel --> revelation of God to all nations; David/Zion --> God's rule of all.

Recommend for deeper understanding of theological framework for the mission of the church.

[Phil · Rating 4 out of 5]

Richard Bauckham is professor of New Testament studies at the University of St. Andrews in the UK. He has written extensively on matters of New Testament interpretation. This book is based on a lecture series delivered in 2001.

The first chapter sets up Bauckham’s theme of particulars and universals against the backdrop of a Rabbi who wrote an article after 9/11. The postmodern narrative is that of a return to the importance of particulars over against older worldviews that prioritized grand, universal narratives, presumably exerting power over particular, localized beliefs. This chapter lays out the issue of universals and particulars (1–10), discusses how one might examine the whole of Scripture with a view toward universals and particulars (11–20), and concludes with some observations about the open-ended nature of Scripture, that the Bible doesn’t fully tidy everything up for us (21–26).

The second chapter examines four “thematic trajectories” of the biblical narrative (27) that demonstrate the missional move from particular to universal. The first three are strictly particular to universal. Move 1: Abraham’s blessing was a blessing to all the families of the earth, particular as Bauckham traces the blessing theme in the OT and NT, focusing particularly on Matthew and Galatians (28–36). It is emphasized in this first move that Jesus puts an end to the curse in his death and opens up blessing in his resurrection. Move 2: Israel was called to be a nation to care for all nations (36–41). See particularly Isaiah 44–66. Move 3: David and his descendants were called to be a king who rules from Zion to the ends of the earth (41–49). Particular focus is given in this move to the book of Psalms and the tension between God’s universal kingship and the particular human kings that is resolved in the universal and particular King Jesus (45). Move 4: The fourth move emphasizes the method by which God chooses to move from the particular to the universal: by way of the least of these (49–54).

In the third chapter, Bauckham points out that the Bible is well-aware of the peoples of the known world of its day (55–65), placing Jerusalem at the center of these peoples while neither degrading nor exalting foreign nations (65–72). The Bible envisions the nations moving centripetally toward Jerusalem and God’s people moving centrifugally toward the nations (72–80) with the result that the people of God become displaced exiles with no firm geographical center, ministering from the margins (80–81).

The final chapter of the book returns to the explicit issue of particularity and universality (83–90). After addressing the state of the problem, the biblical narrative is considered as a type of narrative that pushes back against other universalizing metanarratives and the particularizing narrative of postmodernism (90–94). This unique metanarrative is a rebuttal to economic globalization (94–98) and to the diversity of truths made possible within postmodern ideology (98–103). And unlike postmodernism, with no absolutes, the biblical worldview is the only witness that is strong enough to critique globalizing power (103–109) while fostering a unique kind of universal diversity (109–110). While the Christian worldview is a global one, it is a vastly different one that elevates the particular diversity we know in localities across the globe (110–112).

[Marcas · Rating 4 out of 5]

Not what I was expecting but really quite good and a fine complement to books on Mission by Ramachandra, Newbigin and Fr Rommen. My main take-away was his honest distinction between a Gospel-centred universalism and zero-sum universalisms condemned by Rabbi Sacks and postmodernists such as Foucault, Derrida and Lyotard. We must follow the biblical pattern, moving from particular to universal and Jesus is that particular-universal presence of absolute value. All else flows from Him and The Spirit of Pentecost. Beginning here prevents us from falling into the trap of sacralising another point in history, where 'our/a group' has been hard done by, and making it central. (This is a problem in JB Metz and JH Cone's theologies- marxian rather than biblical.) Let me quote a section from near the end of the book- ''The biblical story is not, as the narrative of economic globalization has been called, a cultural tidal wave sweeping away all the wonderful diversity of human culture. Perhaps the miracle of tongues at Pentecost in Acts 2 is a symbol of this. It is a miracle that symbolically transcends the diversity of human languages: they no longer divide people or impede understanding, as they did at Babel. But this diversity of human languages is not abolished. Everyone hears the gospel in their own language. The miracle was in one sense quite superfluous, since virtually everyone there could have understood Greek, Aramaic or Latin. There was no practical need for such profligate speaking in all kinds of local languages. But God reverses Babel in such a way as rather conspicuously to affirm human cultural diversity. When Paul states that in Christ there is no longer Jew, Greek, barbarian or Scythian (Colossians 3:11), what he denies is cultural privilege, not cultural diversity. The biblical story is not only critical of other stories but also hospitable to other stories. On its way to the kingdom of God it does not abolish all other stories, but brings them all into relationship to itself and its way to the kingdom. It becomes the story of all stories, taking with it into the kingdom all that can be positively related to the God of Israel and Jesus. The presence of so many little stories within the biblical metanarrative, so many fragments and glimpses of other stories, within Scripture itself, is surely a sign and an earnest of that. The universal that is the kingdom of God is no dreary uniformity or oppressive denial of difference, but the milieu in which every particular reaches its true destiny in relation to the God who is the God of all because he is the God of Jesus. We may recall once more the Bible's final book, where Babylon, the ruler of the kings of the earth, comes to nothing, destroyed by its clash with the narrative of God's kingdom, but where also the nations bring their glory and honour into the new Jerusalem, that is, they bring all they have to offer as glory and praise given to God (Revelation 21:24-26).''

[Melisa Blankenship · Rating 4 out of 5]

This book blends the topics of Christian mission, theology, and sociology. It looks at theology as a foundation for what mission should be according to Bauckham. He makes a case for non-coerced "witness". He also challenges the reader to look at mission as something that shouldn't support oppressive empires, that isn't simply part of a sociological era (modernism, postmodernism, etc), but transcends those in the same way the early church transcended the politics of Rome.
There are too many examples to adequately sum up this book. I read many books on mission when I was in seminary and this one is one of the simpler and more interesting books.

[Robert Hasler · Rating 4 out of 5]

Bauckham's thesis is simply this: We cannot understand 'mission' apart from the Bible's thematic movement from particularity to universality. God's mission to save all creation happens through his sovereign choice of particular people, e.g. Abraham, Israel, David.

Of course, the ultimate scandal of the particular is Jesus Christ. The Creator God of the whole universe reveals Himself in a particular person living in a particular place at a particular time.

The incarnation implies a certain philosophy of history. The biblical story, the thematic movement of which we call 'mission,' claims to be the supreme "metanarrative" that unlocks the meaning of all history. However, Christianity is different than all other metanarratives in one respect: it is inherently non-coercive, enforced not by the will to power but the testimony of witnesses.

[Ethan Hardin · Rating 5 out of 5]

This is a truly provocative read, tracing God's interest in expanding from the particular to the universal in a way that leaves the faithful follower of Christ set in a story that must move forward to the ends of the earth. Within the particularity of Christ, all of humanity finds its universal fulfillment. That is our story, the story of humanity. Well done, Bauckham.

[Matthew C. · Rating 4 out of 5]

Bauckham does a great job fleshing out important motifs that span the canon. In some sections of the book, however, he shows his hand in his invectives against capitalism (e.g. "globalization has made the rich countries richer and the poor poorer," an easily disprovable claim) and his romanticism of diversity. That aside, this is great stuff

[Josh Trice · Rating 5 out of 5]

This is a masterwork of epic proportions in a time in which Christian mission seems to be riddled with questions and lacks answers. Bauckham, insightfully, points us forward in a post-modern age: mission is witness to the truth of Christ.

[Zach Hollifield · Rating 3 out of 5]

Solid.

[Coram Deo Church]

Bible and Mission is not currently available at local libraries.

[Will Turner · Rating 4 out of 5]

Thought provoking, especially for its size.

[Kat Armstrong · Rating 5 out of 5]

I love everything Dr. Bauckham writes.

[Owen Cottom · Rating 5 out of 5]

Utterly sublime.

[David Campton · Rating 4 out of 5]

This brief book, written before the 2008 crash that started to put significant pressure on the prevailing economic and social doctrine of neo-liberal globalisation, sets the Biblical meta-narrative in contrast not only of the relativism at the heart of post-modernism, but also other meta-narratives, be that the modernist/capitalist globalization or reactionary/anti-modernist Islamism. As such it focuses on the overarching vision of Christian mission rather than the operational dimensions, and precedes much of the "missional/relational" approaches to Christian witness that have become more prevalent in the post-Christendom world of the western church. But it offers a fresh perspective on the Biblical basis for mission that goes back beyond the "Great Commission" without being supercessionist.

[Nathan · Rating 4 out of 5]

Critically important in a world that attempts to make sense of the universalizing tales of the past - the Greek, Roman, Constantinian Christian, Islamic, Enlightenment, and Global-Capitalistic metanarratives (whew). What is the true story of humankind? Where are we going? Bauckham brings the post-modern impulse to abolish over-arching stories into conversation with the Biblical narrative. Beginning with Abraham, who was called so that all nations might be blessed through him, he traces the particular instances of calling in the Bible which have universal implications. Through Israel, Christ, and the Church, God's intention to draw all people to himself is evident and, most importantly, historically visible.

[Curtis · Rating 5 out of 5]

In this series of lectures Richard Bauckham sets forth a vision of mission as part of the biblical metanarrative that extends from the particular to the universal. He frames this discussion in dialogue with the postmodern critique of the modern metanarrative of progress as most recently expressed in economic globalization. How is the Biblical metanarrative different from this modern metanarrative and in what ways does the postmodern critique offer challenge and encouragement to faithful witness to Christ? A fascinating read that will challenge and encourage the church's mission in our current age.

[Greg Baughman · Rating 5 out of 5]

I really enjoyed, especially the first and last chapter. I lost the plot a bit in the middle as he says many things I have heard elsewhere, but his concluding chapter is brilliant. While I don't agree with everything, this is a great model for viewing the way in which the Christian message speaks prophetically to both capitalist globalization and postmodernism. Convicting and insightful. I might have to buy a copy.

[John · Rating 5 out of 5]

Read this book. Bauckham is truly masterful. The first chapter or so leads you into the topic in a way that might not excite or engage you, but I promise the remaining chapters will (ought to) move both your imagination and heart. The book remains true to the biblical text and calls to decisive action as the church of God.

[Josh Maurer · Rating 3 out of 5]

Good little primer on mission in a post-Christian context. Perhaps it's most valuable contribution is in his analysis of the biblical story and how it can actually function as a powerful apologetic in a post-modern context that values stories. It's weakness is that it is now outdated on some of the cultural issues (now a 10 year old book).

[Kris · Rating 4 out of 5]

I really enjoyed this book, though I feel that much more could have been said. There were a number of places that I felt needed elaboration. The overall theme of the book resonated with me on a number of levels.

[John Hewitt II · Rating 4 out of 5]

A small, well written book on framing mission in a postmodern world. Bauckham lays out his argument well, but he's not really saying anything new. He seems to be relying heavily on Newbigin (particular for the universal), but does well in presenting Newbigin's arguments in a postmodern context.

[Mike · Rating 4 out of 5]

A short read. I loved the observation about the particularity and the universality of Christianity and the relationship between these two through out scripture.

[Ben Nissen · Rating 4 out of 5]

Some really helpful ideas, but much is obscured by technical, and philosophical jargon that it becomes difficult to mine and refine it to salient points.