Chapter 10
Apostolic Structures for Transformative Revival
Mission
structures are a kind of ‘theology on four wheels’, enfleshed demonstrations of
a theoretical orientation to the world… they are windows that allow one to peer
closely at the underpinnings of a given theology of mission
(Skreslet, 1999:2).
In Chapter 9, I examined prophetic processes that initiate each of stages 1 to 4. In this chapter, I explore a second spiritual gift, in apostolic engagement with societal leadership. This develops from the earlier question, as to what has forced the dramatic reversal from non-engagement to aggressive activism in social issues. In this chapter, I examine elements of the apostolic that begin in revival and that transition revival into cultural renewal. The process of calling people to aspire to leadership roles in society is prophetic. I suggest that the apostolic deploys and develops such prophets and creative minorities, sustains momentum and creates movement dynamics for change.
I expand the concept of the apostolic,[1] both theologically, based on personal reflections on Scripture and history and in terms of practice. A simple 7-step apostolic / prophetic movement model for analysing structural developments of engagement in multiple societal sectors is proposed. Some proposals are made as to how further expansion and evaluation beyond engagement might develop. This is an insider’s evaluation based on stories from leaders within each sector of society. Some of the stories are included to portray the nature of that engagement.
Recent evangelical literature on this topic (see p.
27), has largely been related to public policy and
governmental relationships to the churches. For many years, I have wondered “Why
such a focus on power?” Perhaps it reflects a
Redefining the Nature of the Apostolic
The apostolic in missions has for Evangelicals and Pentecostals over the last decades been related to the role of multiplication of local congregations, based on Paul’s practice of converting Jewish synagogue styles. In contrast, I suggest that:
Transformative
Revival 1 -
Transformative
revival involves an understanding of the apostolic role as the creation of
entrepreneurial structures which speak of the nature of God’s activity in
secular arenas.
This significantly extends existing global revival theory. As coordinator of the AD2000 Cities Network, I employed the phraseology of apostolic and prophetic city leadership teams in the global conversation on city transformation in 1991, beginning from experiences in Kolkuta (Grigg, 1997d:54-66). Peter Wagner has subsequently publicised the concept of city leadership teams of apostles and prophets for transformation globally (1998; 1999), though some of the organisational dynamics he has used to execute this, have drawn heavy (though unpublished) criticism of the connotations of power inherent in the idea (reminding one of Foucault’s understanding that words are tools of power (1994: xv-xxi)).
In contrast to these writings focussed on pastoral leaders developing into apostolic roles, I expand the concept of apostolicity into leadership in secular societal sectors. Thus I seek to move the conversation from an integrational level of city leadership to the diffusion of the apostolic into societal leadership. Australian Assemblies of God pastor, James Thwaites, in The Church Beyond the Congregation, has given an alternative Pentecostal “creation” theological framework for such a discussion (1997; 1999).
Biblical Understanding of Apostolic Entrepreneurs
Some simple definition is needed. Of the functional roles released in revival the pre-eminent one listed is that of the apostle. The Greek apostolos (“one sent forth”), has an emphasis on elements of commission — carrying the full authority and responsibility of the sender for a definite mission. The word is that used for emissaries sent from the Emperor with full imperial authority (Harrison, 1984).
Jesus highlights the divine order with a saying attributed to God himself, but found nowhere in the Old Testament, “God in his wisdom said, ‘I will send them prophets and apostles…’” (Luke 11:49). Jesus himself is the supreme apostle (Heb 3:1), often speaking of being sent from the Father and sending the twelve as the Father had sent him. This “sentness with authority,” has always been interpreted primarily as referring to the designated twelve apostles, imparted with authority to preach, teach, heal and deliver. However historically there has also been an understanding of the expansion of these gifts in the apostolate.
Working from within the “pneumatological apostolic mindset”
of expanding new church movements, charismatic and Pentecostal understanding
grows from a view of an ever-changing gift of the Spirit in action. This
contrasts with views based on apostolic succession and the defence of authority
of office of state churches. It perceives of the apostle as a continuing
functional role within the church. For the Scriptures speak of other apostles
than the twelve (Paul (Gal 1:1); Paul and Barnabas (Acts 14:4,14); Paul,
Apostolic Multiplication of Congregations
The preceding chapters on revival have led me to seek to define a new ecclesiology. I have suggested that post-revival emphases on church growth as goal, with its institutionalisation of cultic religion, (i.e., its focus of local church, pastor and Sunday morning worship), has been a limited conservation goal within a broad movement of the Spirit. The alternative principle:
Transformative
Revival 2 -
Releasing
the Apostolic: The primary goal of revival is to set people free into new
apostolic directions outside the cloisters.
This affirms missiologist Bosch’s major thesis that true ecclesiology is primarily missional, not cultic (1991: chapter 1).
The tenor of the book of Ephesians is of the global Church as the agent of transformation. In it, the apostle examines the purposes of history and sees that through the Church, the many-sided wisdom of God is manifested to the powers (Eph 3:10). But the barrier for Evangelicals has been the definition of the local church. If this is re-examined then an understanding of the apostolic, prophetic and evangelistic giftings and their utilisation within secular arenas can be developed.
For Evangelicals there has been a history of theology since the reformation elevating the local, geographically defined congregational structures known as “the local church.” These theologies grew among Anabaptists as the normative, indeed, absolutist model, identified with “the New Testament church.” They were modelled after the congregational structures of the monasteries, the set apart ones, the religious. Now anyone could be one of the “religious” while joining as a lay person into these local congregations. This became “the church.” Elders were elders in this local congregation. When towns became filled with Methodist, Baptist and Presbyterian churches, each felt they should have elders (or the equivalent, depending on their nomenclature).
However, it is not the “local church” to whom Paul writes in
his letters, but the church or the faithful in the city of.… The elders,
overseers and deacons are those of Philippi (Phil 1:2) or in every town in
Church growth theory has worsened this problem by defining the apostolic as the multiplication of these “local churches”. This unfortunately locks the New Zealand Evangelical church, which is heavily influenced by these theories, into a theological time warp. The evidence in the Scriptures indicates the pioneering of many different Kingdom structures depending on the city and the culture. There is evidence of many small groups, house churches and larger congregational structures in these biblical cities. However, the leaders of these groups are connected across the city. These city churches are diverse structurally and in terms of leadership.
Other Apostolic Structures
Missiological theory identifies seven Church structures that historically continue to recur.[3] To understand societal penetration, we need to look carefully at the missional structures in the city. For today, in mega-cities, clusters and communities of intensely committed men and women, choosing lifestyles of devotion and involvement with the needy multiply. Focussed around small training centres, they are often committed to Jesus’ ideals of simplicity and sacrifice.
One
such group in
These are not local churches[4] but they are Church. This raises the question as to whether the strong identification of the apostolic gifting with (local) churchplanting in the literature is correct. These groups are often apostolic in style of leadership.
In most cases it is not the holding structure of the local worshipping parish, the para-mission structures but the missional structures, which bring growth and dynamic change in the local church.
This
was very evident in
Similarly, the database behind this study identified over
700 Protestant missions structures within the
This raises the question of whether releasing apostolic giftings into mission in the secular arenas, semi-autonomous from the local worshipping congregations is a more significant structural step into the future than the present focus of the theology of the apostolic on local congregational development (i.e. church growth).[5]
Transformative
Revival 3 -
The
development of apostolic structures in secular society is a primary means of
expanding revival into transformation.
On the positive side, many urban anthropologists have identified the significant relational ties of modern urbanites as not being in the local geographic community but in the working environment, the networked and associational relationships. Response to this has been the foundational theory behind the Catholic worker-priests in France and workers movements and Industrial Mission movement within liberal Protestant circles of the 1960’s.[6]
On the negative side, the failure of the Catholic worker-priest movement parallels the lack of expected fruit of the Industrial Missions. Evangelicals have presupposed this to be because of the lack of an evangelistic component to the theologies of these movements.[7] This is largely true, but I wonder if the analysis is wholly valid or if there is another social reality at work. Based on urban theory, the workplace is a secondary relational context. Similarly, in this research it has become obvious that attempts to develop businesspersons’ ministries have grown healthily then faltered several times in the city, largely because their wives and children are based in the local community. Missional structures must be apostolic and evangelistic to be sustainable, but sustainability requires fulfilling familial functions — this is better done in the local community congregation. Participants in industrial or business mission must live with this tension.
The following shows how use of small transformational groups is not without difficulties:
Wyn Fountain writes, “I have been trying for
years to establish a group of businessmen who would meet together and relate
together for the purpose of encouraging an apostolic team to lead the way in
penetrating society… this has never come to pass. I have challenged the
group of ten men that I meet together with each week and the response has
been that they are still working through their own theological and
philosophical bases, let alone their personal relationships with their
wives, families and staff and other stake holders. They are making progress
and some are nearly ready to put time and energy into other people’s lives,
businesses and so on. In the meantime they are all working hard to keep
their own businesses afloat and they find that meeting once a week is all
they can manage. Men with initiative and drive are already
involved in various activities that place heavy demands on their time, energy
and money...”
Other ongoing experiments in apostolic non-church mission have been occurring among Evangelicals in the city:
Navigators:
The
Navigators for years have been meeting in small groups in homes or in the
business sector of the city for Bible studies. They are carefully (in order to
survive ecclesiastical censure) ‘non-church’. They are mission. They choose not
to worship or celebrate the sacraments, so as not to offend the ‘local church’.
They encourage people to be involved in their local church, but the primary
relationships remain within the discipling groups.
The third option for societal engagement (viz-a-viz local congregational growth and apostolic structures in societal sectors), is that of large inner-city churches with apostolic ministries into societal sectors. This is being experimented with around the world. Generally, the centripetal pull into large church growth appears counterproductive to this vision. To grow a large church rapidly requires concentration on that goal alone.[8] Centrifugal activity is usually seen as counterproductive to it, so takes a back seat to those ministries that can be controlled and produce numbers in the worship service.[9]
Transformational Conversation: Apostolic and Prophetic Engagement
Having reviewed the nature of the apostolic in the
scriptures, then from missions theory and local practice considered the
implications of it as a primarily ex-cloister gifting, this chapter next
examines aspects of “engagement” of the prophetic and apostolic with
“Engagement”[10] has to do with connecting the conversations. While the outlines of the transformational conversation have been drafted, engagement questions whether the conversationalists are speaking to each other or past each other (or simply into thin air). Are the prophets and apostles developing voices and structural expressions of those voices, that relate to the structures and issues of society?[11]
Methodology: Identifying Structural Change and Values Change
“Transforming a city” is a phrase with two monolithic categories, “transformation” and “city”. Yoder’s (1996) major critique of Neibuhr’s Christ and culture thesis, is of his monolithic categories of “Christ” and of “culture.” This leads me to the premise, that while it is difficult to define and engage an entire city or societal sector as good or evil, godly or demonised,[12] it may be possible to see and engage parts of it as categorised by qualities of good or evil, godly or demonised.
I propose that strategic transformation of a city requires analysis at three levels of city structures, soul and spirit in a number of societal sectors, identifying nodes and linkages within these and the nature of change needed in each.
The nodes of a structure are here defined as people in loci of decision-making or execution. The linkages are inanimate policies, procedures, patterns of implementation, communications processes and so on. Take, for example, the nodes and linkages of the educational structure of a nation. Policy (linkage 1) is formulated by the governing parliamentary chamber (node 1), under the leadership of a secretary of education (node 2), then quantified into operating procedures (linkage 2), by bureaucrats (node 3) and implemented (linkage 3), by principals (node 4) and educators (node 5). Both nodes and linkages can be good or evil, godly or demonised — or neutral.
The relationships of God, humankind and creation together make up what is called “the social order.” The matrix of the social order differs from culture to culture. Penetrating the nodes and linkages of that matrix is essential in bringing each social order under the authority of the King, discipling that nation.
Movement Engagement Analysis
What are the mechanics of engaging each of these nodes and linkages in the postmodern era? Experiences bringing together global consultations leads me to emphasise the synergy derived from moving from consultations to networks (Garvin, 1998) to alliances, think tanks and partnerships (Grigg, 1997d: 67-70), all based on prayer movements. Skreslet (1999:3-4), has also indicated niche orientation, networking and being technologically adept as three elements of effective engagement. Increasing specialisation or niche orientation is essential for survival within increasingly complex globally connected societies. Networking enables accomplishment of specific goals among clusters of specialised networks that complement each other in a field of expertise.
VisionNZ developed as a national network linking the religious leadership around the evangelistic mandate. It began with a national church growth research process reported in 1987 (Fernandez & Hall, 1987) and has built through several conferences into a networking movement with diffused authority. By 1996, it had expanded concepts of evangelism to integrate aspects of transformational theology, broadening evangelistic networks to include the issue of the context of societal transformation, in essence providing a national movement that connects theologians, churchmen and those at the coal-face of evangelism. Vision for Auckland sought to anchor this at the city level.
Networks at any level require staffing and ongoing funding
sources to be sustained longer than a few years. This has been minimal but
progressive with VisionNZ, through
the transition of Graeme Lee from politician to national leader, then the restructuring
as Vision Network with the
appointment of Glynn Carpenter as co-ordinator. With the retrenchment in 2004
of the Christian Council of Aoteoroa –
Fig. 1, “Generating Kingdom Movements in Society,” below, shows a progression proposed in 1995 (Grigg, 1997a), for the growth of a transformational movement structure based on various strategic elements developed in this study. It has become integral to the structure of Vision Network and is based on the expansion of the prophetic into the apostolic. I proposed seven elements of engagement (Phase 4 of the transformative revival dynamic), that require networking to develop an impact in each societal sector:
1. Theology: Central
to integration of such a model is a clear theological vision.[14] Within
2. Vision and Values: What should each sector of a city or nation look like if acknowledging the Kingdom — education, politics, business, trade unions, manufacturing, the arts, city planning and so on? What values are important in this?
1: Transformative Revival: Generating Kingdom Movements in Society
Fig. 1: A missiological framework for engagement: seven
steps in multiple societal sectors towards a movement that engages the culture.
3. A Leader and Cadre of totally committed leaders: Movements are developed by face-to-face recruitment into cell-like groups with costly mission goals.
4. Infrastructure: What structures are needed to effect change? It may simply be an office and a fax machine. It may be a training institution. There has to be enough operational capacity to develop an information flow of vision, values and theology and enable coalescence of leadership of the multiplying small groups.
5. Engagement with the Public Arena:[15] What symbols are needed in the political arena, the architecture, the media, the publishing in the city, to communicate these values for each sector? How are forums, publications and events to be utilised to highlight issues?
For example, in the above example, I broke down the educational structure of a city into nodes and linkages. Which of these levels have personnel and issues that can be impacted by the principles of the Kingdom? What is the appropriate cultural strategy for each node and linkage in each sector?
6. A Small Group Dynamic: Movements are based on small committed groups. These are needed both in dealing with the ethical issues that Christians and non-Christians face (an inclusive transformational goal) and pointing to Christ as solution to these issues (an inclusive evangelistic goal). They require some basic structure and appropriate informational materials related to the sector of society they are penetrating.
7. The Goals: The objective is the full declaration of the Word of God into each sector of the culture, resulting in individual salvation (entrance to the Kingdom) and societal and cultural transformation (reflecting the values of the Kingdom). I suggest this can be measured by the creation of new covenantal structures in each sector of society, just as Kagawa’s Kingdom-building work in Japan could be measured by the creation of trade unions, credit co-operatives, the reconstruction of Tokyo without slums and so on (Davey, 2000).
Conversational Engagement
Fig. 1 provides a
basis for analysing conversational engagement. The following Fig. 2, suggests how more quantitative research about
levels of engagement could be developed and as an example, indicates my view of
existing dynamics in
2: Estimating
Transformational Engagement of Evangelicals in
Fig. 2: A suggested approach to comparing
levels of engagement in various societal sectors by evaluating the seven steps of
engagement in Fig. 1 by a four point scale for each step. 0 for no
evidence of that factor to 3 for significant evidence. Values given are my estimate
for each sector in
Based on my involvement with city leaders around the world,
in most cities business networks constitute the first sector to develop
significant processes. If we consider engagement by the business community in
Wyn, an
80-year-old businessman, was a leader in the renewal movement. Over the years,
he has published, in pragmatic Kiwi businessman style, booklets and articles on
areas of theology for business (Step 1 in Fig. 1).
He
co-ordinated business forums with Christians, creating a vision for transformation
of business (2). Out of this a network of committed businessmen has developed
(3, 4). Collective strategy and goals have been difficult to develop (5). Wyn
set up forums (6) to stimulate debate on issues of ethics and morality in the
conduct of business and civil society in general. World-known speakers such as
Michael Novak and Paul Johnson were made available to these forums by the
Business Roundtable These were not set up as specifically Christian functions,
but both speakers came from Catholic roots. They emphasised that successful
capitalism must be controlled by the exercise of conscience, informed by a
point of reference outside the humanist emphasis. These forum ceased when the
Business for Social Responsibility was formed in
In the political realm, the recent history of right-wing fundamentalist attempts at Christian parties described earlier largely failed. The Christian Democrats, in moving to join a sitting member and become the Futures Party, developed a different model of inclusiveness that in the 2002 resulted in the election of several Catholic and Protestant charismatics, with wide support from the Evangelical community. But they failed to effectively confront Prime Minister, Helen Clark’s aggressive secularism and feminist/gay agendas (Wishart, 2003) and the continuing evidence of the Labour government’s unwillingness to listen to the moral concerns of its people (Carnichan, 2004). The earlier failed attempts nevertheless have produced several politically active Evangelicals and a number of politically-savvy Evangelical leaders — some in other parties. However no clear theological reflection has developed on the nature of Christian involvement in politics.[17]
The increasing Christian presence in sports and sports media, is largely due to the expansion of Pacific Islanders in this sector, who tend to come from Christian and increasingly evangelical backgrounds, as second generation migrants move to English speaking and often Pentecostal churches.
In contrast
to these sectors, the health sector has a large number of committed Evangelicals
(several have estimated that 25-30% of the medical schools are committed
Christians). Many are in influential roles. For example, Christian involvement
has been significant in the effectiveness of the rehabilitation processes of
Mason Clinic for psychologically disturbed prisoners. Key leaders in the
training of medical students are Evangelicals. However there is no overall process
for developing specific Christian strategies for this sector. The evangelical Christian Medical Fellowship has been
nationally networked and met quarterly for over 15 years to listen to speakers.
The TSCF model has meant leadership is not apostolically defined but based
around the idea of fellowship. It has resulted in a few public forums but
appears to lack strategic objectives for changing the medical environment.
Given the
extent of environmental teaching in the Scriptures, the lack of significant
impact on environmental discussions and policy appears to be a major gap. A
network was formed in the early 1990’s by then university chaplain, Ray Galvin,
but has not been sustained with any significant voice.
Environmental
Network
In
February, 2005, a cluster of leaders, motivated by Bruce Nicholls with his
years of networking in
Such
leadership is linked to regular intakes of environmental studies students from
the
Education Act changes in 1989 and the development of New Zealand Qualifications Authority as an accrediting body with the Christian Theological and Ministries Training Sector has enabled Pentecostal Bible schools to enter into a progression of consistent educational upgrading. It has also brought Pentecostal schools into significant levels of dialogue with traditional theological training which includes serious attention to issues of justice and societal change.
Some leaders have also been working towards visions of Christian Universities as possible long-term institutional bases for a national leadership infrastructure, particularly Bethlehem College in Tauranga (Bethlehem College, 2004).
Bev
Norsworthy:
Bev
Norsworthy and others have been single-mindedly focused on bringing the Kingdom
into the educational sector, through the Christian Teachers Training College of
Aotearoa. These teachers continue to network across the sector. This has become
a centre for training students in Christian worldview thinking, now called
Masters Institute, led by
Bruce
Logan wrote a bimonthly magazine, Cutting
Edge, dealing with public policy particularly in education and Christian
values, engaging in frequent public debate. It reads like an
An area where these issues have entered the public arena is that of values education in schools. More than a score of evangelical Christian schools have sprung up in a desire to create a morally-based educational environment. Others prefer to seek to influence the values of existing secular education.
Cornerstone
Values is a program developed by John Heenan (c2002) that has focussed on this
idea. It has developed the eight values in “The Abolition of Man” by C. S.
Lewis into a values curriculum for schools. It does not mention Christ but
produces a standard of right and wrong for students. Forty schools have accepted
it for use.
Conversation between Evangelicals and Pentecostals and the
media is also relatively insignificant. American evangelists and Brian Tamaki
of
In
response to the Church Life Survey, the New Zealand Herald published a scathing
headline about the decline of the churches. This was followed by TVNZ’s portrayal
that classic Christian beliefs were a thing of the past.
This
burdened several evangelical leaders as they met to discuss issues. ‘How do you
address the issue of closed doors for Christians at the Herald, at TVNZ and
elsewhere?’ An immediate response was to find a person to collect clippings to
document the bias within the Herald.
‘The doors
are not closed, though there may be bias. We simply need to come up with
positive media objectives. We need a task force which will define the
objectives, similar to the way the Marxists and homosexuals identify key places
in society into which to get their people. We need people who the media can
contact with issues, that the media like, public spokespeople.’
No serious action was taken.[18] This may be contrasted with many positive activities involving Evangelicals and charismatics in media events from Ian Grant’s frequent youth and family TV programs, to Rob Harley’s TVNZ documentaries of New Zealand Christians and other heroes pioneering against odds to serve the poor and bring justice.
Typical
of the stories encountered during this study is that of Trevor Yaxley, a converted
businessman, who during the renewal, developed a national evangelistic movement
and then
This is complemented by the development among Pentecostals of a postmodern music culture, spearheaded by the large inner city churches. This has resulted in curiosity among the media as to why a number of top performers are Evangelical Christians: Brooke Fraser, Stereogram, Daniel and Natasha Bedingfield, Dave Dobbins of the Ladds…
Parachute Festival claims to be the third biggest Christian music
festival in the world. Over 18,000 young people attended the 12th yearly
festival at Matamata in Feb, 2000, 25,000 are expected in 2005. The festival
affirms all forms of youth music from 40 different bands on five separate
stages in an attempt to inspire young people to follow Jesus.
Delirious
are loud and ragey enough to cut it with the youth culture of today and yet in
lead singer Martin Smith, they have a man who’s so passionate about worship
that he easily combines the two. Add in the waterslides, weird haircuts, a
massive tent town, comprehensive seminar programme on youth issues and a
village full of food and the momentum keeps building year by year (Francis,
2000).
One of the most advanced sectors is that of family
counselling. The Christian Counsellors Association has a significant standing with
the Psychological Association of
‘Get
Away for a Weekend to Remember’ says the advertisement for Family Life NZ,
identifying a weekend of seminars and husband-wife discussion on roles,
conflict, forgiveness, anger, intimacy. On the opposite page Marriage Ministries International advertises
a course, “Good marriage, bad marriages, stale marriages. Any couple can
benefit from God’s plan for marriage!”
Meanwhile,
the popular Parenting With Confidence
seminars that have touched scores of thousands of people in New Zealand, led by
the popular TV host of youth programs, Ian Grant, is featured in another corner.
On the back page is a
The rapid expansion of abortion and the loss of public support to fight it indicates that such ventures, while noble and assisting many, are not at a sufficient national level to reverse what Evangelicals view as declining moral trends. An alliance of Evangelicals and Catholics on these issues has seemed powerless against the much smaller abortion lobby:
An
attempt was made in Feb. 2000 with a petition of 30,084 signatures requesting
Parliament to give statutory recognition to the unborn child as a human being
endowed with an inalienable right to life.
A
survey by A. C. Nielson showed that support for such legal protection had decreased
from 40% to 34%, while opposition had increased from 35% to 53% over ten years.
The pro-life analysis of this included comment that with an increase of
abortions to 15,000 per year, ‘tens of thousands of New Zealanders who have
experienced abortion in their family or amongst their circle of friends have
been coerced by this culture of death into supporting abortion’ (Orr, 1999)
Frequently,
leaders in the Vision for
The growth
of Promisekeepers, a movement of men making commitments to fidelity in marriage
with gatherings yearly of several thousand, has resulted in small covenantal
groups of men in many churches and provided a public symbolism around the
sanctity of marriage. While its roots are in Midwest US Evangelicalism (Abraham,
1997; Claussen, 2000), leadership in New Zealand has been built around Paul
Subritsky, son of an evangelist at the centre of the charismatic renewal in the
1970’s and 1980’s.
Evaluation of Engagement
Reading these structural transformational visions born in seasons of charismatic renewal, is like watching a child taking its first steps, or a teenager oscillating between identity and confusion. It is both glorious in the evident actions of faith, in the panorama of boldness and sad in the inadequacy of underlying theological frameworks, structural wisdom and effectiveness.
It confirms (1) that renewal releases energy for societal change. It also confirms (2) that underlying theological development and (3) expansion of structural networks is needed. This leaves me with the recognition (4) that these are neither available nor developing rapidly enough for renewal to become transformative revival. Thus cultural revitalisation will not be generated, unless… apostolic and prophetic leadership develops to take these embryonic building blocks and foster them into an effective synergistic movement for change.
This study has examined the missiological ramifications of revival
theology in
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