WINTER ’09 VOL.37 NO.

Gordon-Conwell Theological Seminary

WHO IS
Jesus?
Wi nte r 09 1
 BOARD OF TRUSTEES
Mr. Joel B. Aarsvold
Dr. Claude R. Alexander
Mrs. Linda Schultz Anderson
Dr. Richard A. Armstrong
Dr. George F. Bennett
Rev. Dr. Garth T. Bolinder
Rev. Dr. Richard P. Camp, Jr.
Mr. Thomas J. Colatosti,
Chair
Mr. Charles W. Colson
Rev. Dr. Leighton Ford
Mrs. Joyce A. Godwin
Dr. William F. Graham
Rev. Dr. Michael E. Haynes
Mr. Herbert P. Hess,
Treasurer
Mr. Ivan C. Hinrichs
Rev. Dr. John A. Huffman, Jr.
Mr. Caleb Loring III
Rev. Dr. Christopher A. Lyons
Mrs. Joanna S. Mockler
Fred L. Potter, Esq.
Shirley A. Redd, M.D.
Rev. Samuel Rodriguez, Jr.
David M. Rogers, Esq.,
Vice Chairman
Mr. John Schoenherr
Mrs. Virginia M. Snoddy
Mr. John G. Talcott, Jr.
Joseph W. Viola, M.D.,
Secretary
J. Christy Wilson III, Esq.
Rev. Dr. John H. Womack
William C. Wood, M.D.
EMERITI MEMBERS
Dr. Allan C. Emery, Jr.
Mr. Roland S. Hinz
Rev. Dr. Robert J. Lamont
Mr. Richard D. Phippen
Rev. Dr. Paul E. Toms
Dr. Robert E. Cooley,
President Emeritus
President
Dr. Dennis P. Hollinger
Vice President of Advancement
Mr. Kurt W. Drescher
Acting Director of
Communications and
Marketing
Mr. Michael L. Colaneri
Senior Communications
Advisor and Editor of Contact
Mrs. Anne B. Doll
Graphic Designer
Ms. Nicole S. Rim
Writer
Mrs. Ruth Hawk
Photography
Mr. Tom Kates
Ms. Nicole S. Rim

Inquiries regarding CONTACT may be addressed to:

Editor, CONTACT Gordon-Conwell Theological Seminary
130 Essex Street, S. Hamilton, MA 01982
Tel: 978.468.7111
or by publicrelations@gcts.edu
www.gordonconwell.edu

GORDON-CONWELL THEOLOGICAL SEMINARY DOES NOT

DISCRIMINATE ON THE BASIS OF RACE, GENDER, NATIONAL
OR ETHNIC ORIGIN, AGE, HANDICAP OR VETERAN STATUS.

2 Winter 09
 c ont e nt s
The Ministry Magazine of Gordon-Conwell Theological Seminary I Winter ’09 Vol.37 No.2

4 On the Front Lines – The Cost of Following Jesus

Anne B. Doll

8 Who Is This Man? 25 Faculty Profile: Tom & Donna Petter

Sean McDonough
26 Student Profile: Zachariah Delma
12 Jesus in the Old Testament and Mardochee Nadoumngar
Walter C. Kaiser, Jr.
28 Seminary News
14 Is Jesus Really the Only Way to God?
Dennis P. Hollinger 29 Focus on Alumni/ae

16 Jesus in the City 30 Opening the Word

Alvin Padilla Gary Parrett

19 Deconstructing Jesus: Separating Fact from Fiction

Rollin Grams

Wi nte r 09 3
4 Winter 09
 Editor’s Note: The individual interviewed for this article
must remain anonymous to protect his identity and the
identities of those with whom he ministers.

By Anne B. Doll

When a Gordon-Conwell graduate returned to his native Ethiopia after

completing his degree in New Testament, he knew full well he would face

religious persecution. He had lived in its shadow for most of his life.

“If you follow Christ, you should expect suffering,” he
comments matter-of-factly. “We are all called to bear our
cross. If our Lord was persecuted, who won’t be persecuted?”
Now the leader of a Christian school in Ethiopia, he
accepted Christ in high school during Communism’s grip on
Ethiopia. Throughout those perilous years, all churches were
closed, and government-sponsored persecution prevailed.
“For 17 years, the persecution from the Communist regime
was very, very difficult,” he recalls. “So many people were
tortured, imprisoned and beaten. They were attacked because
of their faith so that they would recant and say, ‘There is
no God.’”
Those who refused to recant “paid a high price,” he adds.
“So many people died during the Communist time.”
As a university student, he and fellow Christians
experienced intense persecution first-hand, especially from
the Communist student association. “Because of the
Communist ideology, we were not allowed to declare our
faith, to worship God openly,” he explains. “We were
not allowed to pray in the cafeteria or in our dormitories.
We could not sing, or do anything that was religious,
and we were highly followed by the student association.”
As a freshman, he faced a defining moment in his faith
journey when he and several fellow Christians were called
before the dean of students to face charges by the student
association that they were “anti-Communism, unpatriotic
and had been hired by imperialist America.” The purpose of
the charges was to have the Christians dismissed from the
university and even sent to prison.
The night before their meeting with the dean, the students
gathered to pray. Many were frightened, particularly
because some of their friends, facing similar harassment,
Wi nte r 09 5
 had abandoned their faith. The believers also knew
that university expulsion would forestall any future
opportunities for employment.
“That was scary personally for me,” he says. “At that
time, I was a younger man. I trusted in the Lord. I believed
in the Lord. I knew he was my Savior, and I did not believe
in the Communist ideology. But now I was in a situation:
to follow Jesus or deny my faith.”
The next day, when the group appeared before the dean,
she looked at the list of accusations by the Communist
student association and finally asked, “What are you going
to say about this?” The students replied, “We will not deny
our faith. We will not deny Christ. You can expel us from
the university, but we will continue worshipping the Lord.”
Impressed by the students’ response, she commented,
“I know that you are very faithful and honest students,
and they are jealous of you—jealous of your performance.
So the only thing I would advise you is: please be wise
in your worship and don’t expose yourself to these
dangers.”
The alumnus suffered yet another assault when he
graduated from the university. Included in a standard
reference letter affirming that he had met all requirements
was an addendum: “But we want to mention that he is a
follower of a cult.” Evangelicals were seen as cultists.
Looking back, he says that growing up under
Communism “was good, because it refined our faith. It
purified us. At that time, we were worshipping underground.
Many people lost their eyes. Their arms were amputated.
Some paid their lives. We have experienced all of this.”
6 Winter 09
When Communism fell in 1991, millions of Ethiopians
came to the Lord—approximately 14 percent of the
population. But persecution did not end. Today in Ethiopia,
two religious groups are recognized as official religions: the
35 percent comprising the traditional Ethiopian Orthodox
Church, and the 35 to 40 percent who are Muslims.
Persecution is waged by both groups when their members
convert to Christianity. As he says, “The two groups call it
‘sheep stealing.’”
Converts from the Ethiopian Orthodox Church are
ostracized, threatened, attacked and beaten, and their
homes are burned, especially in rural areas. Converts from
Islam face even harsher persecution.
“The Lord is bringing thousands of Muslim converts
“We are all called
to bear our cross.
If our Lord
was persecuted,
who won’t be
persecuted?”
into his Kingdom,” he explains. “When these Muslims
become Christians, they experience serious persecution from
their family members and friends.”
Persecution can include ostracism—a hardship in a
country where identity is found in the community. Converts
may also suffer loss of property such as cattle, destruction
of their harvests and the burning of their homes. “If again
they endure,” he says, “the radical Islamic fundamentalists
tell the local authorities that the converts are anti-
government so that they can be imprisoned. All this so that
people will abandon their beliefs.”
New believers are cautioned not to expose their faith
and immediately join a local evangelical church, and some
continue to attend services in their mosques, becoming
part of what he calls an “Insider’s Movement.” But if new
believers are identified, they are warned by Christians not to
stay in the area because some converts have been poisoned.
Others have disappeared and are assumed dead.
“Islam is a very, very strong religion,” he comments.
“People are like in iron bars. It’s very hard to penetrate. But
what is happening in Ethiopia is that some people are coming
to the Lord through dreams and visions. Sometimes the Lord
himself appears and tells them this is the right way.”
He says this happened recently to a young college student.
“She was tied with a strong rope and somehow the Lord
untied her in the night, and she escaped through a window.
She took a bus and came to the city and asked the Christians
for shelter.” Eventually, her new Christian friends may be able
to send her back to college.
“Muslim converts in Ethiopia nowadays are paying a high,
high price,” he says. “The most important thing is to help
them endure through this persecution. It’s knowing the truth.
Once they see the light, it is very hard for them to turn their
backs. So when they come out of Islam, our graduates who
are ministering to Muslims tell them that following Jesus has a
cost. They warn them, ‘You will be persecuted.’ But compared
to knowing Jesus and the price they pay, it is nothing.”
How do Ethiopian Christians like this Gordon-Conwell
graduate hold firm under such persecution? “The Holy Spirit
helps you to stand in those difficult circumstances,” he replies.
“When you make that decision [to stand], you know that there
is nothing above the Lord, that if they take your property,
they kill you, absolutely your life is in the hands of the Lord.
As the Apostle Paul says in Romans 8, ‘nothing will separate
[you] from the love of Christ.’
“So it’s knowing God. It’s knowing His love and what He
paid on the cross, the price He paid for us in redeeming us.
“...you know
It’s having a Heavenly mindset, knowing that you are in God’s
Kingdom, that this earthly kingdom is temporary and that
that there is
this persecution will pass.” nothing above
He urges fellow Christians to pray for their brothers and
sisters in Eritrea, where severe persecution by the government the Lord, that if
is rampant, and 3,500 are imprisoned for their faith in Jesus.
He also seeks prayer for his school. Many students
they take your
come from poor churches that cannot support them, property, they kill
and occasionally go for several days without food. After
graduation, they return to the same poor churches and serve you, absolutely
without pay.
Teachers at the school also suffer privation. But what
your life is in the
sustains them, he says, is “the fruit we see. Our graduates
go out, and they minister the Lord. And when we see the
hands of the Lord.”
Kingdom of God stretched across Ethiopia and other countries
because of the ministry of our graduates, it keeps us going.
We need your prayers.”

Wi nte r 09 7
 Sean McDonough, Ph.D.,
who is this
Associate Professor of New Testament
who is jesus?
Like many parishioners, this question (or its more non-
committal cousin, “Who was Jesus?”) makes seasonal
appearances at Christmas and Easter, usually on the
covers of news magazines looking for a holiday angle.
Most readers of these magazines are likely to have a ready
answer: He is God’s Son, the Savior of the world, the
everlasting King of creation. We may feel, in fact, that
the question is no longer worth asking. As Bible-believing
Christians, we already know who Jesus is.
But when we turn to read the Bible we believe, we
find that it frequently poses the same question as Time
magazine or ABC News–even if it is much more ready with
a definitive answer. It is found on the lips of disciples and
skeptics alike. It is impossible to faithfully read the gospels
without asking afresh: Who is Jesus? A few selections from
the gospels will serve to illustrate the ongoing relevance of
the question.
who is this boy?
The opening chapters of Luke’s gospel are among the most
joy-filled in all the Bible. Like the cast of a musical, the
characters are so inspired by the moving of God in their
midst that they keep bursting into song. Jesus’ Mary is, in
many respects, at center stage. But for all her joy at
8 Winter 09
questions answered and promises kept, the final story
of the sequence–the 12-year-old Jesus’ appearance in the
temple–features Mary questioning the activity of her son:
“Child, why are you treating us like this? Your father and I
have been in anguish looking all over for you!” (Luke 2:48).
Jesus answers her with a few questions of his own: “Why
were you looking for me? Didn’t you know that I had to be
in my father’s house?” (v.49).
Christians today would tend to echo Jesus’ words,
and add a few more for good measure: “Mary, don’t you
remember this is God’s Son? Have you forgotten about the
angels and shepherds and wise men?” But Mary’s concerns
should rather remind us to meditate on the full humanity of
Jesus. He was no flannel-graph icon with thin connections
to his earthly family. He was so fully a part of everyday life
that even Mary, it seems, could sometimes lose sight of the
things she had treasured in her heart.
It is also worth pointing out that, for all his insight, he
was no irritating 12-year old “know-it-all.” He asks the
teachers questions, and gives answers, and the teachers are
clearly delighted to have such a winsome and able student
in their midst (2:46-7). Mary had to learn again just who
her little boy really was. Might it be that the same holds
true for us today?
Wi nte r 09 9
 response to the miracle that
most interests us now: “And

Who is Jesus? they were greatly afraid, and

they said to one another,
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who is this man? Messiah must be and what the Messiah must do. For Jesus,
As we move to consider the adult Jesus, we may focus “Messiah” was a question in need of a response; and if you
on his stilling of the storm (Matt. 8:23-7, Mark 4:35-41), wanted to find the answer, you had to follow him and find
a story that has comforted countless Christians tossed out. The puzzle-posing, parable-speaking Jesus of the first
by literal and metaphorical tempests. It is the disciples’ three gospels turns out to be the ultimate parable himself.

10 Winter 09
st. john and the cross
John may seem to offer a completely different way
of looking at Jesus from Matthew, Mark and Luke—a
Christology without questions. In a sense, this is true. In the
very beginning of the gospel, we learn that the Word was
with God at the very beginning of the world. In the ensuing
narrative, Jesus repeatedly affirms his divine identity: “I am
the resurrection and the life;” “I am the true vine;” “Before
Abraham was, I am.” Only a fool could miss the point.
And yet…people throughout the gospel cannot seem
to grasp what seems so startlingly obvious to us as readers.
We might understand this when it comes to Jesus’
opponents. Even when they eventually catch on to what
Jesus is saying, their response is to try to kill him. But
Jesus’ best friends seem equally obtuse at times.
What does John expect us as readers to make of all
this misunderstanding? One natural human reaction is to
have a bit of a laugh at the expense of the characters in the
gospel: we know something you don’t know! But do we
really possess so much more native spiritual insight than
Peter or James or John? Ought we so quickly to jump into
the role of Jesus and lament the blindness of those in the
past (and present) who fail to see who he really is?
If we are at all honest, we will realize that the disciples’
sandals fit us a lot better than Jesus’…and if the sandals
fit, as the saying goes, wear them—and walk in them. As
with our reading of the synoptic gospels, the first step is
to remind ourselves of the full humanity of Jesus. He is the
Word that became flesh, a man who eats and sleeps and
weeps just as we do. We must not imagine we can jump
over Jesus’ humanity to get to the “real” divine Christ.
If we are to find his divinity (as we surely must), we need
to find it in the revelation he offers in his humanity.
The point is worth stressing. It is all too easy for
Christians to imagine that Jesus could do miracles because he
was God, and not like one of us. This admittedly involves an
act of faith. But the earth shattering reality is even greater,
and consequently involves an even greater level of spiritual
understanding. Jesus is like one of us, and he equally is who
God is. Those who spoke with him and ate with him and
touched him needed no convincing he was a human being.
The problem was what to do once Jesus dismantled their
assumption that he was only another human being.
But there is yet another twist in John’s telling of Jesus’
story. The problem was not simply that Jesus dismantled
people’s assumption about what he was capable of
doing. The more troubling issue was that he himself was
dismantled on the cross. Did this not lay waste to his claim
to be the chosen one of God?
It is precisely here that John reveals Jesus’ identity in the
most dramatic fashion. He could have relayed the words
and stories of Jesus to demonstrate that Jesus reveals his
divine identity even though he was crucified. Instead, he
does something still more remarkable: He shows us that
Jesus reveals his divine identity precisely in and through his
crucifixion.1 It is in his moment of greatest human weakness
that he most clearly shows the extent of his divine power.
The paradox is captured most beautifully in John
12:32: “And I, when I am lifted up, will draw all men to
myself.” This must mean victory! Jesus will be exalted like
a champion athlete lifted up by the cheering crowd, exalted
like God himself on his celestial throne. But John is quick
to disabuse us of this notion. The very next verse explains
what is really in view: “He said this to signify what death
he was going to die.”
So is this mere irony? No, because his humiliating death
on the cross really is a victory, for it is here that Jesus
finally breaks Satan’s stranglehold on the world. By dying
for our sins, he liberates us to serve God in newness of life
as we follow in the footsteps of the Son.
But we may suggest something further. The cross is not
only the place where Jesus defeats Satan; it is also the place
where his divine identity is most fully revealed. God, as
John tells us elsewhere, is love (1 John 4:8). And where is
God’s matchless love more evident than on the cross?
John is pressing us to respond to the crucified Jesus.
Is he a defeated, no-account rebel, or the paradoxically
enthroned king of glory? And if the latter, what sort of
people ought we then to be?
who is jesus?
The question will not go away. Who is Jesus? It is a
blessing to know the answer, and to receive through the
Spirit the assurance that he is indeed Lord and Savior, fully
God and fully man. But it is equally a blessing to keep
asking the question, because as we reflect upon it day by
day, we move deeper into the mystery of who God is, and
who we are meant to be.
Dr. Sean M. McDonough, Associate Professor of New
Testament, joined the seminary in 2000 after serving as
Chair of the Biblical Studies Department and lecturer in
New Testament at Pacific Theological College in Suva,
Fiji. He is active in his local church and also a speaker
for MedAir, a Christian relief organization. He received
his Ph.D. from the University of St. Andrews. Dr. Mc-
Donough is author of several books, including Christ as
Creator: The Origins of a New Testament Doctrine, due for release in early
2010 by Oxford University Press.
1 On all that follows, see the powerful reflections by Richard Bauckham in
his book, God Crucified.
Wi nte r 09 11
 Walter C. Kaiser, Jr., Ph.D.,
President Emeritus
12 Winter 09
T here is no finer teacher on whether Jesus
is to be found in the pages of the Old Testament
than the teaching of our Lord Jesus himself.
He it was who said in John 5:39, “You [Jewish
people] diligently study the Scriptures [which
at that time were the 39 books of the Tanak/Old
Testament]…. These are the Scriptures that tes-
tify about me.” That should settle the question.
But even more famously, Jesus rebuked
Cleopas, and that other unnamed disciple, as
they walked along the road to Emmaus on that
first Easter Sunday, “How foolish you are, and
how slow of heart to believe all that the prophets
have spoken! Did not Christ have to suffer these
things and then enter his glory? And beginning
with Moses and all the prophets, [Jesus] explained
to them what was said in all the [Old Testament]
Scriptures concerning himself” (Luke 24:25-27).
Even King David predicted the resurrection
of Jesus back in 1000 B.C. as he, too, saw what
was ahead, namely, that Jesus would not be
“abandon[ed] … to the grave, nor [would he] let
his Holy One see decay” (Ps 16:8-11; Acts 2:30-
31). Therefore, it is not unexpected that we, too,
should find Jesus present in the events and the
predictions found in the Old Testament.
It is only right that we should find that Jesus
was both actually present in the Old Testament
and accurately predicted, and that he would
come first as our Savior, and then in a later sec-
ond coming, would appear as the King supreme
over all the earth. Such an unusual state of
affairs is possible because he was, he is and he
is the One to come. But sad to say, all too many
miss both his real presence in the Old Testament
narrative and the numerous predictions of both
his first and second advents/comings. To remedy
this, let us turn first to those places where he
appeared in a Christophany in the Old Testament
times. Then we will sample some of the numer-
ous predictions of his comings.
old testament appearances
of christ
Jesus is first seen in the Old Testament as the
person who appeared as “the Angel of the Lord”
in his sudden confrontation with Sarah’s maidser-
vant, Hagar (Gen 16:7). Thereafter, he continued
to appear intermittently throughout the earlier
books of the Old Testament. These real occur-
rences, initiated by God, were characterized by
the fact that they were convincing revelations of
his person and work, as much as they were also
Wi nte r 09 13
 transitory, fleeting, but audible and clearly visible appear-
ances. He came temporally in the form of a human, much
before his final incarnation as a babe in Bethlehem, yet this
same “Angel of the LORD” is called and is addressed often
as “the LORD/Yahweh” himself (Gen 12:7; 17:1; 19:1; etc.).
This “Angel of the LORD” was a title that stood for
his office, but it did not describe his nature. The Hebrew
word for “angel” (mal’ak) had the basic idea of one who
was “sent,” a “messenger.” Of the 214 usages of the He-
brew term used for “angel,” about one-third of them refer
to what is labeled by theologians as a “Christophany,” a
temporary appearance of Christ in the Old Testament. It
is certain, however, that this special angel of the Lord is
divine, for Hagar “…gave this name to the LORD, who
spoke with her [as the Angel of the LORD]: ‘You are the
God who sees me,’ as she observed, ‘I have now seen the
One who sees me’” (Gen 16:13). 1
Other instances of Jesus’ appearances in the Old Testa-
ment can be seen representatively in Genesis 22:11, 15,
where it was the Angel of Yahweh who spoke from heaven
to Abraham when Abraham was about to sacrifice Isaac,
and stopped him from proceeding. Again, it was the Angel
of Yahweh who appeared to Moses in the flame of fire in
Exodus 3:2. Throughout the dialogue at that burning bush,
it was also declared that he was no one less than “Yah-
weh,” who spoke at that time, causing Moses to hide his
face from him (Ex 3:6).
Later, it was the same Angel of the Lord who appeared
to the wife of Manoah (Judg 13:2-25), mother of Samson,
whom she reported to her husband was indeed a “man of
God” that had appeared to her. When Manoah asked for
the “Angel of the LORD” to also appear to him as he had
appeared to his wife, the Angel repeated the appearances
and his conversations to him, after which he ascended in
the flame of the altar (Judg 13:20), implying the sacrifice
was in worship of the Lord himself! Moreover, this “An-
gel” is regarded as a “Redeemer,” who saves Israel from
evil (Isa 63:9).
How can readers of the Old Testament doubt that these
sample instances, along with a host of other such descrip-
tions in the earlier Scriptures, were anything less than
pre-incarnate appearances of our Lord Jesus in real flesh,
even if it was in those days only a temporary in-flesh-ment/
incarnation for the immediate needs of the people until he
would come and take on flesh permanently? Oftentimes
Jesus came to earth to help his people in their distress
and their need for direction. The only examples of the
1 See James A. Borland. Christ in the Old Testament. Ross-shire, UK:
Christian Focus Publications, 1999.
14 Winter 09
...the relationship
between the Old
and New Testaments
is one of strong
continuity and a
progressive revelation.
Angel of Yahweh turning against Israel occur in 2 Samuel
24 and 1 Chronicles 21, where the Angel is the agent of
God’s punishment of David, because he disobeyed God and
conducted a national census.
old testament predictions of the
coming messiah
In addition to the real presence of Jesus as the Angel
of the Lord/God, J. Barton Payne2 listed some 574 verses
in the Old Testament that had direct personal messianic
foretellings. Payne found 127 personal messianic predictions
involving some, 348 verses that had any or all types of real
and typological prophecies of Jesus’ first or second coming.
This number was exceeded only by Alfred Edersheim,3 who
noted that in some 558 rabbinic writings in pre-Christian
times, there were some 456 separate Old Testament/Tanak
passages used to refer to the Messiah or to messianic times!
In my own book, The Messiah in the Old Testament,4
I was able to identify 65 direct predictions of Jesus’ com-
ings in the Old Testament. Few will dispute that there are
at least six direct Messianic predictions in the Pentateuch:
Genesis 3:15; 9:27; 12:2-3; 49:8-12; Numbers 24:15-19; and
Deuteronomy 18:15-18.
Eve was promised in Genesis 3:15 that a male descen-
dant from her line would crush the head of the serpent,
i.e., the Devil himself, and win completely over evil, as the
prince of evil, Satan, would be finally vanquished. Then in
Genesis 9:27, God would come and live/dwell in the tents
2 J. Barton Payne. Encyclopedia of Biblical Prophecy. New York:
Harper and Row, 1973, 667-68.
3 Alfred Edersheim. The Life and Times of Jesus the Messiah. 2 vols.
Grand Rapids: Eerdmans, 1953, 2:710-41.
4 Walter C. Kaiser, Jr. The Messiah in the Old Testament. Grand
Rapids: Zondervan, 1995, 237-239.
of Shem, the Semitic peoples. But which one of the Semites
did God intend: the Arabs or the Jewish people? Abraham
settled that question, for God called him to go from Ur of
Mesopotamia to Israel, and he was to be a blessing for all
the nations on earth in Genesis 12:3.
This promise could be narrowed down even further for
the tribe of Judah. Son number four of Jacob would be the
one God would invest with the scepter of ruling and the
one from whom the line of Messiah would descend (Gen
49:8-12). In fact, this coming one from Judah would be “A
star [that would] come out of Jacob, a scepter [that would]
rise out of Israel” (Num 24:17). Moreover, the Messiah
who would come would also be a “prophet” (Deut 18:15)
as well as a “king” (Ps 72).
If the book of Job is to be placed in the period of the
patriarchs (c. 2100 – 1800), as we believe he is to be placed,
then there are four texts in Job that should be added to the
six in the Pentateuch. There Messiah is called an “angel”
and a “Mediator” (Job 33:23-28).
Add to these 10 direct Messianic prophecies another five
from the times both prior to and during the Davidic period.
He is seen as the “Anointed” one in 1 Samuel 2:1-10 and
the “faithful Priest” in 1 Samuel 2:35-36. But the most
outstanding text by far is the Davidic Covenant text found
in 2 Samuel 7 (repeated in 1 Chron 17) and elaborated
on in Psalm 132, which pointed to the dynasty/house of
David as the place where God would originate his throne,
dynasty and kingdom forever. The promise given to King
David was so astounding that David cried out in 2 Samuel
7:19c that “This is the law/charter for [all] humanity.” In
other words, God had just now conferred on David an
enlargement of the promise he had originally made with the
patriarchs.5
There is not enough space to relate how 11 Psalms
celebrate the person and work of the coming Messiah, but
even though he would be rejected (Ps 118), and betrayed
(Pss 69, 109), die and be resurrected (Pss 22, 16), he would
come as Conqueror and Enthroned Ruler (Pss 2, 110), as
Planner and Groom (Pss 40, 45), and as Triumphant King
(Pss 68, 72).
In addition to the previous 15 direct references to the
coming Messiah, there are some 39 predictions of the Mes-
siah in the Old Testament prophets. A sample of these
announcements before they happened would include these
facts. First, it was predicted that Messiah would be born
of a virgin (Isa 7:14; cf. Mt 1:33). His birthplace would be
5 See the full elaboration of this theme in Walter C. Kaiser, Jr. The
Promise-Plan of God: A Biblical Theology of the Old and New Testaments. Grand
Rapids: Zondervan, 2008.
Bethlehem (Mic 5:2; cf. Mt 2:1, 6), and John the Baptist
would be his forerunner (Isa 40:3-5; Mal 3:1; cf. Mt 3:3,
Mk 1:3; Lk 3:4-6).
It was further announced ahead of time that Messiah
would enter Jerusalem [what turned out to be Palm Sun-
day] in Triumph as the crowd shouted “Hosanna” (Zech
9:9-10; Ps 118:25-26; cf. Mt 21:9; Mk 11:9; Lk 19:38;
Jh 12:13). But in less than a week, he would be betrayed
[by one of his own disciples, Judas, as it turned out]
(Ps 69:25; cf. Acts 1:20).
Messiah’s side would be pierced (Zech 12:10; cf. Jh
19:37), and he would suffer vicariously for the sins of the
world (Isa 53:6, 9, 12; cf. I Pt 2:21-25; Rom 4:25). Even
more dramatically accurate was the fact that Jesus would
be killed with the “wicked” ones (Isa 53:9a, note the plural
noun in Hebrew) [as he hung between two thieves], yet he
would be buried with the rich one (Isa 53:9b, note its singu-
lar form in the Hebrew).
But that was not the end of the matter for the predic-
tions about Jesus in the Old Testament, for Messiah would
return to earth a second time (Daniel 7:13; cf Mk 13:26; Lk
21:27), and he would one day rule in the city of Jerusalem
as King of kings, as the nations would go up to that city
to be taught in his ways, never more to “train for war any-
more” (Isa 2:3-4).
As far as the case for the Messiah in the Old Testament
is concerned, the relationship between the Old and New
Testaments is one of strong continuity and a progressive
revelation. The seminal seeds of the doctrine of the person
and work of Jesus bloom and blossom in the New Testa-
ment even though the Old Testament often carried in semi-
nal seed form much that eventually developed out of the
Old. What a gracious, revealing God, and what a wonder-
ful gift of a Savior who has come to earth once, but who is
due to return once more in all his fullness and glory!
Dr. Walter C. Kaiser, Jr., President Emeritus, served
the seminary for nine years as President and Colman
M. Mockler Distinguished Professor of Old Testament.
He previously taught at Wheaton College and Trinity
Evangelical Divinity School, where he also was Senior
Vice President and Academic Dean. He is the author
of more than 30 books, and his articles have appeared
in numerous journals. He continues to write prolifically, and teaches and
preaches throughout the U.S. His Ph.D. is from Brandeis University.
Wi nte r 09 15
 Is Jesus Really
the
Only Way to God?
L
ast year, the Pew Forum on Religion and Public
Life published a major study on religious affiliation,
beliefs and practices in the United States. One of the
significant findings was that 70 percent of all Americans
believe that many religions can lead to eternal life, including
65 percent of all self-identifying Christians. Perhaps the most
surprising finding was that 56 percent of all Evangelical
Christians believe that there are many paths, other than faith
in Christ, to God and eternal life (See http://pewforum.org).
Many were so shocked by these numbers that the Pew
Forum went back and did further polling to make sure that
by religion, respondents did not have in mind other Christian
bodies or denominations. Their earlier results were essentially
confirmed.
In this most recent study, large numbers of Americans
believe that actions or a combination of beliefs and actions
can lead people to God. Even among the 30 percent of
Americans who say that eternal life depends on one’s belief,
nearly half designate belief in God, a higher power or other
generic beliefs as sufficient for salvation. Among Evangelical
Christians, only 45 percent clearly affirm that a personal belief
in, or relationship with, Christ is essential for eternal life.
Increasing numbers of Americans, Christians and even
Evangelicals are questioning the long-held commitment of the
Church that salvation is found only in Jesus Christ. Among
all Americans affiliated with a religion, 52 percent believe
that Islam leads to eternal life with God, 53 percent believe
16 Winter 09
Dennis P. Hollinger, Ph.D.
President & Coleman M. Mockler
Professor of Christian Ethics
that Hinduism leads to God and 42 percent even believe that
atheism leads to God. Among Evangelicals, the numbers are
35, 33 and 26 percent respectively. Clearly in recent years, in
the midst of growing cultural and religious pluralism, large
numbers of Christians are troubled by, or ignore, the claim
of Jesus, “I am the way, the truth and the life. No one comes
to the Father except through me” (Jn. 14:6).
What are we to make of all this? Is Jesus really the only
way to God? In a pluralistic world, why shouldn’t we accept
an inclusivity that embraces multiple ways to salvation? Isn’t
it arrogant to believe otherwise?
Our Pluralistic Context
The perspective that there are many ways to God is
essentially one variant of universalism, the belief that
ultimately all humans will be embraced by God and
experience eternal life. To be sure, it is an old belief that
was occasionally found early on in Christianity. In the 3rd
century, the theologian Origen contended that in the end
God would restore the whole of creation, including Satan,
to a perfect state. This meant that people who never trusted
Christ would be saved. Origen’s beliefs were condemned by a
Church council in the 5th century.
Over the years, and in our own time, there have been
many arguments for a universalism, or at least religious
pluralism, which question the uniqueness of Christ for
salvation. Some argue that it is arrogant and triumphalistic
to believe that any one way is essential for salvation. Others
contend that surely God is a God of love and mercy who will
accept people into his presence who don’t believe in Christ.
The mercy of God trumps all other characteristics of God.
Some contend that all religions are essentially the same,
simply using different names for the divine and different
emphases in following the divine path. Still others attempt
to articulate a religious pluralism or universalism on biblical
grounds, citing texts such as Colossians 1:18-19, “For God
was pleased to have all his fullness dwell in him [Christ], and
through him to reconcile to himself all things, whether things
on earth or things in heaven, by making peace through his
blood, shed on the cross;” or Romans 11:32, “For God has
bound everyone over to disobedience so that he may have
mercy on them all.”
But perhaps the most significant factor for the growing
belief in many paths to God is the pluralism of our social
context. By pluralism I don’t mean merely the existence of
multiple nationalities, races, ethnic groups or religions in a
society. More fundamentally, pluralism means that varying
worldviews, belief systems and moral frameworks exist side
by side in a given culture.
With pluralism, we now rub shoulders daily with people
who put their world together in vastly different ways. There
are varying perceptions of God, the good life, salvation
and human nature. There are varying ways of life reflecting
these worldview assumptions. As we daily live with a
plethora of worldviews, we experience these folks to be
exceptionally fine people, who often reflect integrity, high
morals and outstanding contributions to our communities.
For a democracy to work, we recognize that these multiple
frameworks all need to have a voice in the public square,
and all religious and moral frameworks need to be assured of
essential rights under the law.
In the milieu of social and legal pluralism, it is quite
easy to glide into a religious pluralism which questions the
uniqueness or truth claims of Christian faith. When we
experience people of other religions as good, moral people,
it becomes increasingly difficult to entertain any notions
other than multiple paths to God and salvation. When we
encounter the plurality of the public square, it becomes
almost second nature to believe that such plurality must exist
with regards to truth and paths to eternal life. Moreover,
when we look around us, many who are exclusive in their
beliefs often appear to be arrogant and intolerant. Religious
pluralists appear to be kind and accepting, and exhibit a
tolerance needed for a pluralistic world.
The reality of this sociocultural pluralism makes it difficult
to maintain a belief in, and commitment to, Christ as the only
way to God. Our context of multiplicity tends to undermine the
long-held belief that salvation is found only in Jesus.
How Do We Respond?
Given the contexts of our time, what do we do with the
question, “Is Jesus really the only way to God?”
As we respond to this question, we need first to note that
Jesus thought himself to be unique and the only way to a
personal relationship with God. In Jesus’ teachings, he made
very direct claims about himself and his work which clearly
reveal his own identity:
All things have been committed to me by my Father.
No one knows the Son except the Father, and no
one knows the Father except the Son…. Come to
me, all you who are weary and burdened, and I will
give you rest (Mt. 11:27-28).
Then they asked him, “What must we do to do the
works God requires?” Jesus answered, “The work of
God is this; to believe in the one he has sent” (Jn. 6:29).
I am the bread of life. Whoever comes to me will
never go hungry, and whoever believes in me will
never thirst…. My Father’s will is that everyone
who looks to the Son and believes in him shall have
eternal life, and I will raise them up at the last day
(Jn. 6:35, 40).
I am the light of the world. Whoever follows me
will never walk in darkness, but will have the light
of life (Jn. 8:12).
I am the resurrection and the life. Anyone who
believes in me will live, even though they die; and
whoever lives by believing in me will never die (Jn.
11:25-26).
I am the way and the truth and the life. No one
comes to the Father except through me. If you
really know me, you will know my Father as well
(Jn. 14:6-7a).
Such statements may not sit well with a postmodern
mindset which is squeamish about truth, and particularly
any claims to truth. As C.S. Lewis once pointed out, many
are willing to accept Jesus as a great moral teacher but not
his unique claims to be God. In Lewis’ memorable words he
responds:
Wi nte r 09 17
 That is the one thing we must not say. A man who
was merely a man and said the sort of things Jesus
said would not be a great moral teacher. He would
either be a lunatic—on a level with the man who
says he is a poached egg—or else he would be the
devil of Hell. You must make your choice. Either
this man was, and is, the Son of God: or else a
madman or something worse. You can shut Him
up for a fool, you can spit at Him and kill him as
a demon; or you can fall at His feet and call Him
Lord and God (Mere Christianity, p. 41).
Not only did Jesus himself believe that he was the only
way to God, being one with God the Father, the early
followers and apostles believed the same. Peter, in one of
his early sermons, said, “Salvation is found in no one else,
for there is no other name given under heaven by which we
must be saved” (Acts 4:12). The apostle Paul had hated
Christians before he became one. After his conversion, he
spoke frequently about Christ with clear conviction that he
was the only way to salvation. Speaking of Jesus he said,
“Therefore God exalted him to the highest place and gave
him the name that is above every name, that at the name of
Jesus every knee should bow, in heaven and on earth and
under the earth, and every tongue acknowledge that Jesus
Christ is Lord” (Phil. 2:10, 11).
In similar fashion the apostle John wrote, “Everyone who
believes that Jesus is the Messiah is born of God…God has
given us eternal life, and this life is in his Son. Whoever has
the Son has life; whoever does not have the Son of God does
not have life” (I Jn. 5:1, 11-12).
Since the days of the apostles, the historic Christian
Church has affirmed the uniqueness of Christ in his identity
and in his role as the only savior for human sin. There
has, of course, been substantial variation regarding particular
doctrines among the various families and denominations
of Christianity. But Roman Catholicism, Orthodoxy and
Protestantism have historically been in agreement that
salvation is found in no other than the person of Christ.
The recent trends are contrary to those convictions.
Conclusion
The growing number of Christians who are troubled by
Jesus’ claims to be the single course to salvation indicates
how much the world has come to live in us as we attempt to
live in the world. We easily allow the push and pull of our
culture to define our beliefs, commitments and way of life,
even while giving lip service to the name of Jesus. Perhaps
the Pew Forum poll will be a wake-up call as to how much
18 Winter 09
Christians have allowed the world to shape their sentiments.
Affirming the uniqueness of Christ for salvation and
eternal life does not, of course, answer all our questions.
There is much that God has not told us about the mysteries
of life, death and eternity. We naturally wonder what
happens to those who never had opportunity to embrace
Christ. To such quandaries, we must simply trust in a Savior
who is both loving and just, and whose understandings are
far beyond ours. We must acknowledge that from Scripture
we know relatively little about heaven and hell. What we do
know is that Jesus, the apostles and the historic Church in
all its variations have affirmed that Jesus is the only true way
to God. And it only makes sense that if a person didn’t want
Jesus as Savior and Lord on this earth, they would hardly
want to spend forever with Him.
To affirm the uniqueness of Christ for salvation is not
cause for arrogance and boasting. In fact, Scripturally it is
exactly the opposite. Our salvation has nothing to do with
our attainments, efforts and native beliefs. In salvation we do
not find God through our own ingenuity. Rather, God finds
us as we respond to his loving mercy in Christ as evidenced
on the cross. The embrace of Christ as Savior and Lord can
never be touted as cause for human triumph, smugness or
self-assertion. It is not a sign of our superiority, or cause for
triumphalistic efforts in society.
The uniqueness of Christ is a sign that the triune God
of the universe cares so deeply for his wayward creatures
that he mercifully provided a path to forgiveness—a way to
the Father’s embrace. It is in the Father’s embrace through
Christ, empowered by the Holy Spirit, that we come to
realize that we can never pull the Triune God apart. For
indeed to know Christ is to know the Father, and to know
the Father is to know the Spirit, who enables us to stay true
to the One Savior in the midst of a pluralistic world.
This article first appeared in the Spring 2009 edition of Knowing & Doing, a
quarterly publication of the C.S. Lewis Institute.
Dr. Dennis P. Hollinger is President and Colman M.
Mockler Professor of Christian Ethics. He formerly
served as President of Evangelical Theological Seminary;
as Provost, College Pastor and Professor of Christian
Ethics at Messiah College; and as a professor at two
additional seminaries. He has also been a visiting
professor at seminaries in the U.S., Ukraine, Russia and
India, and a full-time pastor at three churches, including an urban church
on Capitol Hill. He speaks extensively in the U.S. and internationally, has
written or co-edited eight books, and has authored more than 65 articles.
His Ph.D. is from Drew University.

DECONSTRUCTING JESUS :

Separating
Rollin G. Grams, Ph.D., Fact from
Associate Professor of New
Testament; Director of the
Robert C. Cooley Center for the
Fiction
Study of Early Christianity at
Gordon-Conwell—Charlotte

Wi nte r 09 19
 T
hese are exciting days in Jesus studies. Much is
being written on the historical Jesus, and intriguing
studies in New Testament Christology have recently
been published. Yet some of the works making it to
print are intentionally trying to deconstruct the Jesus of
orthodox Christianity. This article intends to address a few
such challenges while recommending recent publications
worth reading.
Deconstructing the Jesus of faith has been around in
Modernist and now Postmodernist forms for some time.1
Herman Reimarus’s Apology or Defence of the Rational
Worshippers of God (1778) argued that Jesus was a pious
Jew who called people to repentance and got himself killed
in Jerusalem. His disciples then decided to steal His body
and claim that He had risen from the dead so that they
would not have to go back to work. Secrecy, conspiracy
and scandal are not new to studies on Jesus. For those
denying Jesus’ resurrection, such theories are standard fare
(cf. Mt. 28.11-15).
Deconstructive Postmodernist scholars, however, seem
willing to float theories primarily for the results they
produce. The game is to construct alternative scenarios and
see what happens: move Gnosticism into the 1st century,
argue for different dates of manuscripts, imagine that Jesus’
tomb has been discovered, and so forth. New theories—
ones touting secrets, conspiracies, and scandals—also sell
well, as authors, publishers and bookshops have discovered.
A number of works, such as those by Bart Ehrman, are
aimed at undergraduates to unsettle their faith. His titles
promote hype around secrecy, conspiracy and scandal, using
words like “lost,” “battles,” “betrayer,” “misquoting Jesus”
and “Bible fails.”
Consider how one deconstructs Jesus in a Postmodern age.2
First, argue that orthodox Christianity is less credible and
perhaps even later than certain heresies because there were
contending views on Jesus from the start. It is, of course,
quite true that from the very beginning there were any
number of responses to Jesus. The idea that Christianity
first had a solid, orthodox trunk and only afterwards
developed branches reaching out in heretical directions is
clearly false. But the correct picture is not of an upside-
down tree, with branches in all directions at the beginning
and then a particular branch emerging from the mix as
orthodoxy. There was a “normative Christianity” from the
beginning.3 Five lines of argument are worth considering.
1 In Rival Versions of Theological Enquiry (Prague: International Baptist
Theological Seminary, 2005), I explore the Modernist, Postmodern Deconstructive
and Postmodern Tradition versions of theological enquiry.
2 In addition to several works cited elsewhere in this article, see also Ben
Witherington, III, What Have They Done With Jesus? Beyond Strange Theories and
Bad History—Why We Can Trust the Bible (New York: HarperOne, 2006); Darrell
Bock and Daniel Wallace, Dethroning Jesus: Exposing Popular Culture’s Quest to
Unseat the Biblical Christ (Thomas Nelson, 2007).
3 Arland J. Hultgren, The Rise of Normative Christianity
20 Winter 09
1. Orthodox churches in the 2nd century could trace
their lineage back to their apostolic foundations (cf.
Tertullian, Prescriptions Against Heresies; Polycrates,
bishop of Ephesus (Eusebius, H.E. 5.24.2-7)).
2. Our canonical Gospels present the testimony of
eyewitnesses.4
3. Normative New Testament Christology is built out of
its Jewish, especially Old Testament, roots.5
4. Orthodox Christian tradition was preserved with
due care for accuracy.6 Consider the important role
of teachers in the community, the likely memorization
of sayings of Jesus, the role of eyewitnesses in the
community and the community’s high value of accurate
memories of Jesus. Also consider the importance placed
on apostolic custodians of the Church’s tradition, the
assumption by New Testament authors that the churches
knew traditions about Jesus, the Gospels’ historical
interests in their choice of the genre of biography, the
tendency to check prophecy with tradition and the
control that a community exercised on the right telling
of a story.
(5) The early Church held a high Christology (e.g., Jesus
seen as divine) from as early as we can tell. It did not
develop from low (e.g., Jesus seen merely as a prophet)
to high Christology over the rest of the 1st century. The
evolutionary view is inherent in the title of Maurice
Casey’s book, From Jewish Prophet to Gentile God.
Key 20th century works assumed it: Wilhelm Bousset’s
Kurios Christos, John Hick’s Myth of God Incarnate
and James Dunn’s Christology in the Making.
Recently, however, strong challenges to this evolutionary
view have appeared. Larry Hurtado notes that the
earliest Church’s devotion to and worship of Jesus testify
to its high Christology.7 Richard Bauckham argues that
the earliest Church held a high Christology through its
interpretation of the Old Testament.8 Gordon Fee argues
exegetically that the New Testament’s earliest author, Paul,
consistently held to a high Christology that was already in
(Wipf & Stock Pub., 2004).
4 Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewit-
ness Testimony (Grand Rapids, MI: Eerdmans, 2006).
5 N. T. Wright, Jesus and the Victory of God, Christian Origins and the
Question of God, Vol. 2 (Augsburg Fortress, 1997).
6 James D. G. Dunn, Jesus Remembered, Christianity in the Making, Vol.
1 (Grand Rapids, MI: Eerdmans, 2003).
7 Larry Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christi-
anity (Grand Rapids, MI: Eerdmans, 2005).
8 Richard Bauckham, Jesus and the God of Israel: God Crucified and
Other Studies on the New Testament’s Christology of Divine Identity (Grand Rapids,
MI: Eerdmans, 2008).
the Church tradition.9 And Sean McDonough of Gordon-
Conwell argues that the often neglected miracles of Jesus
explain the early Church’s view that he was the agent of
creation.10
A second way to deconstruct Jesus is to rearrange the
evidence from primary sources. What if one could argue
that 2nd century Gnostic sources11 were either from the
early 1st century or that they represent an early version of
Christianity?12 What if the 200 or so verses that Matthew
and Luke have in common, called ‘Q’, were taken as a
complete perspective on Jesus held by a community,
and then one focused on what was not in this imaginary
The idea that Christianity first had a
solid, orthodox trunk and only afterwards
developed branches reaching out in
heretical directions is clearly false.
document—Jesus’ death and resurrection!13 What if the
Gospel of Thomas14 was actually written around AD
50—before the canonical Gospels? One essential feature of
Postmodernist deconstruction is to see truth as communally
(or locally) constructed. So, why not put forward 2nd
century Gnostic works, even if one does not subscribe to
such views oneself, as an equally true or even preferable
representation of Jesus?
All this requires some discussion of the dating of
documents. Consider, for example, the date of the Gospel
of Thomas. Craig Evans has argued rather convincingly that
the GT should be dated after AD 170, over against the view
that it predates the canonical Gospels,15 as key scholars
in the “Jesus Seminar” have maintained. Two of Evans’
arguments might be noted. First, to state the obvious, the
GT quotes or alludes to various New Testament works,
9 Gordon Fee, Pauline Christology: An Exegetical-Theological Study (Pea-
body, MA: Hendrickson, 2007).
10 Sean McDonough, Christ as Creator: Origins of a New Testament Doc-
trine (Oxford University Press, forthcoming December 2009).
11 Works often under discussion are: a Hebrew Gospel of Matthew, The
Dialogue Gospel, The Apocryphon (or Letter) of James, The Secret Gospel of Mark,
a so-called Cross Gospel (part of the Gospel of Peter), the Gospel of Mary and, most
recently, the Gospel of Judas.
12 So, e.g., some have argued that Jesus married and had a son or that
Jesus’ family formed a dynasty in the Church. Cf. James Tabor, The Jesus Dynasty;
Margaret Starbird, The Women With the Alabaster Jar: Mary Magdalen and the
Holy Grail (Bear and Company, 1993). Starbird identifies Mary Magdalene with
Mary of Bethany and claims that Jesus, in the line of King David, intentionally mar-
ried a Benjaminite in the line of King Saul. And, of course, this was all kept secret.
13 Q ranges in agreement between Matthew and Luke from 100 percent to
8 percent of the time. It seems highly unlikely that we can consider it a single docu-
ment presenting a complete theological perspective.
14 The Gospel of Thomas was found in 1945 in Nag Hammadi (Egypt),
along with other Gnostic works.
15 Craig Evans, Fabricating Jesus: How Modern Scholars Distort the Gos-
pels (Downers Grove, IL: InterVarsity Press, 2006).
including the four Gospels! One must assume that there
was an earlier version of the GT—but we have no such
document. Second, the GT’s units of Jesus’ sayings are
linked by Syrian catchwords, and it often depends on
Tatian’s Syrian Diatessaron, which was compiled around
AD 170. It is surely a late 2nd century, Syrian work that
shows Gnostic influences—hardly an early, reliable source
for the historical Jesus.
A third way to deconstruct Jesus comes through
archaeology. We should expect that archaeology will
continue to provide us with further helpful discoveries to
assess events in the Scriptures, including those in Jesus’
time. There is a lot more digging still to do in Israel! Yet
archaeology’s revelation of “secrets from the earth” can
also play into the deconstructive agenda. Some speculation
is relatively innocuous, such as the discovery of a cave
supposedly used by John the Baptist in Suba in 1999.16
Other speculation intends to deconstruct Christian faith,
such as the claim that Jesus’ ossuary (bone box) has
been discovered, along with family members, in a tomb
in Talpiot.17 Judaism practiced a two-stage burial of the
dead: an initial burial over the first year until only the
bones were left, and then a second burial of the bones in
a stone box. If Jesus’ bone box were to be discovered,
that would be the end of Easter for most of us. Numerous
problems with such a view have ably been pointed out by
Craig Evans and Ben Witherington.
In conclusion, the peculiar arguments in recent
deconstructions of Jesus are not simply the rehashing of
views met already in Reimarus in the 18th century as the
Enlightenment was coming to a close. They come in new
packaging for a consumerist, iconoclastic age, but also with
new arguments. Yet more credible analyses of Jesus in the
light of ancient texts and archaeology are providing us with
exciting evidence about Jesus, the Messiah of Israel and the
Lord of all creation.
Dr. Rollin G. Grams is Associate Professor of New Testament and Director
of the Robert C. Cooley Center for Early Christianity at
the Charlotte campus. He served for many years as a
missionary in theological education in Kenya, Ethiopia,
Croatia and Singapore, and lectured and tutored at
the Oxford (England) Centre for Mission Studies. He is
currently a lecturer/doctoral program supervisor at a
seminary in Prague, and SIM-USA theological education
coordinator. He holds a Ph.D. from Duke University.
16 Shimon Gibson, The Cave of John the Baptist: The Stunning Archaeo-
logical Discovery That Has Redefined Christian History (NY: Doubleday, 2004).
17 James Tabor, The Jesus Dynasty: The Hidden History of Jesus, His
Royal Family, and the Birth of Christianity (Simon and Schuster, 2007). He also
believes that the ‘James Ossuary’ belongs to this tomb. A trial over this ossuary’s
possible forgery is still in session in Israel.
Wi nte r 09 21
 Jesus
City
and the

Dr. Alvin Padilla, Ph.D.,

Dean of Gordon-Conwell–Boston
& Associate Professor of New Testament

22 Winter 09
I t is generally accepted that the
Hellenistic world was significantly urban.
As Alexander the Great expanded his
empire eastward, he envisioned the
emergence of a civilization emblazoned
with Greek culture. One of the critical
components of this Hellenization was the
founding of Greek cities, which would
serve as emanating centers of Hellenistic
cultural elements.
It seems that thousands of years before
the advent of urban studies, Alexander
understood the importance of the city
as the axis of fashion, music, language,
politics, lifestyles, commerce, trade, etc.
Today, that fact is lost to many in the
Church—particularly to women and men
who are called to serve in leadership
roles. While there are many reasons for
this disregard, I am of the opinion that
the major impetus for it is the modern
polarization of the urban and rural worlds
evident in many industrialized societies.
However, if we are to judge by the use
of the term polis, the importance of the
city was not lost on Jesus. Let us take a
To the cities, Jesus sends his disciples with a
message: the Kingdom of God is at hand.
cursory glance at Jesus’ “urban mission,”
which can be particularly discerned in the
Gospel of Luke.
During the time of Jesus’ ministry,
1st century Judea had its share of cities.
Describing southern Galilee, the Jewish
historian Josephus writes, “the cities lie
very thick and the very many villages that
are here are everywhere so full of people
by the richness of their soil that the very
least of them contained about 15,000
inhabitants” (War of the Jews, 3.43). In
southern Galilee, one could not live in the
villages and escape the ramifications of
urbanization.
Jesus clearly embraced the idea
of the importance of the city for the
proclamation of the advent of the
Kingdom of God. His central message is
that the promises of God have begun to
be fulfilled in His own person. He has
arrived on the scene as the divine King
ready to reclaim, redirect and redeem
His people. To the cities, Jesus sends his
disciples with a message: the Kingdom of
God is at hand.
In the Synoptic Gospels we find
that Jesus’ geographical focal point, his
destination, is the city of Jerusalem—the
city that dominated the social, cultural,
economic and religious landscape of
the entire region. Of course, there will
be those who are quick to point out
that Jerusalem as the focal point is a
consequence of its status as the cultic
center in Judaism. And that is precisely my
point. A cultic center of such importance
can only be located in a city. The presence
of the Temple in David’s royal city, which
was the center of religious and political
spheres of influence, could only lead to the
rise to eminence of that city.
It is not possible in this brief essay to
fully present Jesus’ urban mission. A quick
journey through the Gospel of Luke must
suffice for the present. The noun “city”
(polis) is used 160 times in the NT. Half
of this usage is found in Luke and the
book of Acts. This interest in the polis
can be discerned in the way that Luke
employs that label to designate localities
not so characterized in the other Gospels.
Bethlehem is called a “village” by John
(7:42), whereas Luke calls it a city (2:3-4,
11). According to Mark, Bethsaida is a
village (8:23), while Luke considers it a
city (9:10). This usage might suggests
that Luke is dogmatically employing
the term polis as a synonym for kome
(village, town), and this appears to be the
Wi nte r 09 23
 thinking of the NIV translators who on numerous occasions
translate polis as “town.” However, Luke uses the term
kome to refer to the hostile Samaritans (9:52), the home of
Mary and Martha (10:38); the home of the colt ridden by
Jesus upon entering Jerusalem (19:30) and the destination of
the two dejected disciples who were traveling on the road
to Emmaus (24:13, 28). Whereas Matthew and Mark in
their rendering of the parable of the soils (Mark 4:1//’s) rightly
draw attention to the crowds who came to hear Jesus, only
Luke notes that they came from various cities (8:4).
In Luke, the angel Gabriel is sent to the “city” of
Nazareth and as soon as Mary hears the angelic message,
she departs for the home of Elizabeth who lives “in a
polis in the hill country of Judea” (1:3)1. The first synoptic
Focusing evangelistic attention
in the polis results in evangelistic
efforts in the surrounding
regions as well.
healing narrative (Mark 1.21//’s) takes place in Capernaum.
Only Luke designates Capernaum as a “polis of Galilee”
(again we should note that the NIV translates this as
“town”). The widow’s son is raised from the dead in the
city of Nain (Luke 7:11). The woman who anoints and
kisses the feet of Jesus is from “that city” (7:37).
Crossing the Sea of Galilee, Jesus heals a demoniac
living in the tombs and says that the man came from the
city (8:27). And whereas Mark employs the proper name
Decapolis to refer to the region (Mk 5:20), only Luke says
that after his deliverance the man bore witness of Jesus
throughout the whole city (8:39) After the tumultuous
events on Calvary, some of Jesus’ followers take down the
body of their Master for burial. Once again, only Luke
designates Arimathea as a “city of the Jews.”
The central section of the gospel of Luke (9:51-19:27)
focuses on Jesus’ journey to Jerusalem, the city of the great
king (9:41; 22:10; 23:19; 24:49). Jesus will fulfill his mission
only when he arrives in that city and gives His life as an
atoning sacrifice for the sins of humanity. This central
section is a long processional towards the city as ultimate
goal. Throughout this journey, Luke reminds his readers
of the pilgrimage’s final goal—Jesus resolutely set out for
Jerusalem (Lk 9:51, 53;13:22; 17:11; 19:11). The redemptive
plan can only be accomplished in the city of the Great
1 In both instances the NIV uses the English word “town” to translate the
Greek polis.
24 Winter 09
King. As the King enters His royal city, the city in which
He will offer his life as a sacrifice for many, only Luke
notes that Jesus pauses to weep for the city (19:41).
What are we to make of this urban emphasis in Luke’s
gospel? First, it should not lead us to conclude that Luke
places more importance on the city over against the
countryside, or rural areas. The use of polis in the third
gospel does not suggest that Luke did not care for the
countless villages that dotted the known world. Rather,
it suggests that as an urbanite Luke well understood the
influence that the polis exercised over the surrounding rural
regions. Focusing evangelistic attention in the polis results
in evangelistic efforts in the surrounding regions as well.
The early Christian missionaries understood this concept
quite well. Paul and other itinerant preachers gravitated
to the cities of the Roman world as Acts, Luke’s second
volume, bears witness. Philip’s encounter with the Ethiopian
official provides a good example that is often neglected by
those studying the urban-rural dichotomy, for at first sight
it appears to support a rural focus to Philip’s evangelistic
efforts. However, a contextual reading of the story reveals
that Philip is busily engaged in ministry in the nearby city
of Samaria (Acts 8:5) when he is pulled from that ministry
for a momentary encounter with the Ethiopian official
(Acts 8:26-39).2 After the conversion of the Ethiopian,
Philip returns to his preaching in the cities until he reached
Caesarea (Acts 8:40). For his part, the Ethiopian joyfully
returned to his home, certainly a city, for we cannot
imagine Candace, the queen of Ethiopia, ruling from the
countryside.
Second, this Lucan emphasis should encourage the
modern Church not to ignore the city, but rather, to
actively seek the “peace of the city” and to labor for its
welfare. The presence of the Church in the city will impact
with the message of the Kingdom of God the men and
women who rule over us, set economic policy, compose the
music we listen to and fashion the lifestyle that the rest of
the region emulates.
Dr. Alvin Padilla, Ph.S., is Dean of the seminary’s urban
ministry campus in Boston, and Associate Professor of
New Testament. He formerly taught at Nyack College
and at the Spanish Eastern School of Theology in Swan
Lake, NY, a school he founded. He also pastored the
Washington Heights Presbyterian Church (USA) in New
York City. He received a Ph.D. from Drew University
Graduate School.
2 I have always imagined how ludicrous this would have seemed to
Philip—to abandon the receptive crowds of Samaria and go to an uninhabited region
at high noon.

From Students to Professors:
A Journey Taken Together
Michael L. Colaneri, Acting Director of Communications
Drs. Thomas and Donna Petter joined the Gordon-Conwell
faculty in 2006, but their relationship with the school was
forged more than a decade ago.
The two, who are now Assistant Professors of Old
Testament, were also students in the early ‘90s. They
developed such a fondness for seminary that, in Donna’s
words, “...we kept our bank account open in the hopes
that God would lead us back here someday!”
The Petters have followed a remarkably similar
trajectory leading to their current faculty positions. They
served and worked with Youth with a Mission (YWAM)
and attended the organization’s School of Biblical Studies
before pursuing M.A.R. and M.A. degrees at the seminary.
Subsequently, each earned an M.A. and Ph.D. from the
University of Toronto’s Department of Near and Middle
Eastern Civilizations.
“But what led us to Gordon-Conwell in the first place,”
Tom emphasizes, “was a call to teach the Word, the Bible,
and more specifically, to teach the Old Testament from the
standpoint of the Hebrew language.
“The focal point was always to be trained to do
exegesis. And then to be able to teach others to be
competent exegetes.”
That desire began two decades ago at YWAM. “I did
the School of Biblical Studies in 1986,” Tom remembers,
“and during that time, we went through an in-depth study
of the English Bible. After finishing, I realized that I needed
more than just that one year of study.”
While at Gordon-Conwell, the couple’s vision further
crystallized when both fell in love with biblical Hebrew.
Tom relates that for him, “It started with a study in the
history of interpretation with Dr. Garth Rosell. I wanted
to understand the way the Scriptures have been interpreted
throughout Christian history. That was a great experience,
but I also took classes with Dr. Doug Stuart and Dr.
Gary Pratico, and the whole field of Ancient Near Eastern
history was opened up to me.”
FACULTY PROFILE
Donna continues, “I was taking an elective in biblical
Hebrew with Dr. Pratico, and the way he opened up even
simple vocabulary words to us made me think, ‘I want
what this guy has.’ Walking out after the first class, I
thought, ‘This is it.’”
According to Donna, who also directs the seminary’s
Hebrew Language program, “It is really difficult to express
how amazing it is that we are teaching here. It was our
dream. Initially, we were somewhat conflicted as to
whether we would teach in a seminary or return to work
with YWAM. But God had us in the right place at the
right time. We came in on a Team Ministry Grant and
now we’re team teaching the Old Testament.”
The Petters, whose family includes nine-year-old
Marcus, are also ministering with another Gordon-Conwell
graduate, David Cook, M.Div. ’09, to plant the North
Point Evangelical Presbyterian Church in Peabody, MA.
Earlier this year, Tom and Donna realized yet another
dimension of their dream when YWAM asked them to
speak at the SBS consultation, an event held every four
years. This event brings together missionaries across the
world, from Uzbekistan to Africa to South America, to be
encouraged and equipped. Tom and Donna were asked
to headline this year, speaking on the state of theological
education.
“One thing I realized is that while we left SBS, it never
left us,” says Donna. “And everything I do here is infused
with the biblical literacy so important in that program.”
The Petters teach that biblical literacy through the
Hebrew language, as well as through exegesis courses.
Both are passionate about the importance of learning the
original languages, specifically Hebrew.
“I think that when you go into the pulpit, mission
field or wherever God calls you, as a graduate of
Gordon-Conwell you have the confidence to teach the
detail of God’s word, not just the gist,” Tom comments,
“because even a very good translation will not be able to
communicate the full meaning of the text. For example,
one of the emphases of the Suffering Servant song in Isaiah
53 occurs with the personal pronouns ‘he’ and ‘us.’ ‘He’
does something for ‘us.’ You can see that in the original
grammar, but it is easily missed in an English translation.”
Donna adds, “To learn Hebrew is not just to make
another translation, but learning it helps you understand
that the language carries and presents meaning. For
example, in 2 Samuel 11, Bathsheba is only mentioned by
name a couple of times. Mostly, she is referred to as ‘she’
or ‘The wife of Uriah the Hittite.’ The emphasis of the
narrative, through the language, stresses the misconduct of
David and Bathsheba.”
She concludes, “Learning the original languages will add
depth to any teaching or sermon. And that is not because
you say, ‘Oh, the Hebrew says this or the Greek says that,’
but because you are able to give the details. And those
who are listening have their souls fed. They know they’ve
had a good meal.”
Wi nte r 09 25
STUDENT PROFILE

African D.Min. Students Put cal Plymouth Brethren church, where he sees firsthand the
brokenness from which many of his parishioners suffer. He
Training to Work
plans to learn from his D.Min. training how to more effec-
Ruth E. Hawk tively counsel these parishioners.
“I expect it to help me not only teaching, counseling,
Gordon-Conwell D.Min. students Zacharie Delma and pastoring in the Bible college,” he said, “but also as I am
Mardochee Nadoumngar are very busy people. an assistant pastor in a local church, it will help me work-
Delma runs a continuing Christian education program ing with church members who are struggling.”
that produces Sunday School curriculum and offers train- Both men heard
ing seminars for all the churches in his country of Burkina about the D.Min. pro-
Faso. Nadoumngar is Director and Professor of New Tes- gram through connec-
tament at an evangelical theological school in Chad and an tions to Gordon-Con-
assistant pastor in a local church. well. A Gordon-Con-
Yet, for Delma, in his last year of the D.Min. in Pasto- well D.Min. alumna
ral Skills, and Nadoumngar, in his first, these ministries, who is an instructor at
far from hindering their schooling, necessitate it. the WAAST introduced
Delma, for instance, needs to be able to teach other Delma to the program.
leaders. Through producing Sunday School curriculum, Nadoumngar learned
teaching seminars, publishing a church magazine and about the program dur-
overseeing the extension site of the West Africa Advanced ing a trip to Gordon-
School of Theology (WAAST), his ministry equips leaders Conwell arranged by
to empower the church. Gordon-Conwell pro-
“We have to focus on the leaders so they can take what fessor Dr. Scott Hafe-
we are giving them to the people,” he said. He credits the mann, who has taught
D.Min. program with giving him the knowledge he needs Zacharie Delma at Shalom for the past
to do that better. six years.
“The [D.Min.] program helps me study more and know Both men face more than just time constraints in
more,” he said. “Because I came into this program, I have studying for their D.Min. degrees. Both also face language
new insights to excel in my ministry.” difficulties (English is Delma’s fourth language), and finan-
Nadoumngar, on the other hand, anticipates using his cial difficulties when coming to the U.S. for the annual,
D.Min. training most in his role as assistant pastor in a lo- two-week residency classes. Nadoumngar remains unsure
who will pay for his plane ticket when he returns next
year.
However, the men remain undeterred.
“Sometimes it is really hard to leave what I am doing,”
Delma said, “but you have to.”
For information about the Doctor of Ministry program,
visit: www.gordonconwell.edu/dmin

Mardochee Nadoumngar
26 Winter 09
 DEVELOPMENT UPDATE

Why Would Anyone Partner with

Gordon-Conwell?
Kurt W. Drescher
Vice President for Advancement

I came to Gordon-Conwell
Theological Seminary five months ago
after 23 years in the marketplace. This
followed several years of some heavy
soul searching, asking God and myself questions like: “Am
I using my God-given giftedness to its fullest potential?”
and “What does God want me to do with the rest of my
life?” These are hard questions, but questions well worth
asking, because what we do matters to God.
Let me tell you why I felt called to partner with
Gordon-Conwell. Plain and simple, I love the Church.
Our great God, in his infinite wisdom, chose to do his
work in this world through his people: the Church. I love
our little “c” church where our family has worshiped for
19 years, and I love the big “C” church all over the globe.
Gordon-Conwell exists to build up the Church. One
of the things that I love best about my new role is that
this institution is laser focused to do everything we can
for the Kingdom by strengthening the Church. Our vision
statement is not a tagline. It is at the very core of who
we are:  “To advance Christ’s Kingdom in every sphere
of life by equipping Church leaders to think theologically,
engage globally and live biblically.” I left a somewhat
comfortable and successful career in large part because I
believe to my very core that this vision is something that I can
give my “head, heart and hands” to every day of my life.
Gordon-Conwell has touched my life in tangible ways,
and I have benefited directly and indirectly through this
ministry. My childhood pastor is a Gordon-Conwell
graduate. He invested in my life when it mattered most.
I came to love the church through his influence and
the influence of my parents. As a teenager, I watched
our church grow and stretch physically, relationally,
intellectually and spiritually, and I grew as well. Our
pastor was trained well to lead his congregation, and I
thank God for that gift to me and to our family.
Fast forward 30 years to our present church, Grace
Chapel in Lexington, Massachusetts, where my pastor
is also a Gordon-Conwell graduate, and where my wife
and I serve side-by-side with many Gordon-Conwell
graduates. We partner with these folks to do Christ’s work
in the world in our communities, in our region and all
over the globe. These people are not only our friends. We
stand on the frontline with them in ministry. It is humbling,
rewarding, sometimes overwhelming but always real.
I love the parable of the talents in Matthew 25. No
one wants to be the one-talent servant in this parable.
The master’s response is very harsh. For me the question
might be, “What is the difference between the five-talent
servant and the two-talent servant?” The master’s response
to both the five- and two-talent servants is identical.
The difference is what the master entrusted to the servants
in the first place. Gordon-Conwell has been entrusted
with an enormous responsibility, and we treat that with
the seriousness and urgency of the five-talent servant. We
believe to whom much is given much is required.
Why do you or why might you partner with Gordon-
Conwell? If you love the Church–which I trust you
do–partnering with us seems like the next logical step after
your partnership with your church. We are constantly
investing in, debating about, planning for, teaching and
engaging with the Church and its future leaders. Our great
God has uniquely blessed this institution for that single
purpose. It is just that simple. Please do not hear these
words as just one more appeal for a donation. For the sake
of advancing the Kingdom, we need your prayers most,
your partnership and yes, of course, your financial support.
Wi nte r 09 27
SEMINARY NEWS

Evangelical conference draws more than Lauren Winner, Os Guinness, Bruce McCormack, Kevin
Vanhoozer and Michael Horton, addressed three clusters
500 pastors, theologians and students of topics: Renewing the Global Mission, Renewing the
Theological Mission, and Renewing the Ecclesial Mission.
Dr. Richard Lints, Andrew Mutch Distinguished The conference, attended by more than 500 participants,
Professor of Theology underscored both the dangers and the opportunities
facing evangelicals in the present cultural environment.
Gordon-Conwell
The temptations of evangelical cultural captivity were
honored the legacy
emphasized throughout the conference. The reminders of
of Dr. David F.
the resilience of Christianity in the global south, and most
Wells’ longstanding
especially in persecuted lands, served as a powerful witness
contributions to
of the necessity to recover a larger vision of God by North
the seminary with
American evangelicals, not domesticated by consumerism
a major conference
and materialism.
in October on the
Many of the plenary speakers drew attention to the
theme “Renewing the
surprising renaissance of interest in the Church as a
Evangelical Mission.”
distinctive theological community in North American
Dr. Wells, who is now
evangelical circles, and the need to keep intertwined its
Distinguished Senior
confessional commitments and its spiritual practices. A
Research Professor,
challenge presented in several of the sessions was to keep
served for many years as the Andrew Mutch Distinguished
the theological identity of the movement clear, rigorous
Professor of Historical and Systematic Theology.
and integrated—a challenge for Christians in every age.
The 10 plenary speakers, Mark Noll, Cornelius
Plantinga, Miroslav Volf, Tite Tiénou, J.I. Packer,

Left to right: Os Guinness, Miroslav Volf, Lauren Winner, Tite Tiénou

28 Winter 09
 SEMINARY NEWS

New Art Journal Fosters Community

and Shalom
In keeping with this desire, the
journal’s name and first theme,
Kalos, a new art journal at “What is Beauty?” arose.
Gordon-Conwell published “Kalos means good, or beauty,”
in the fall of 2009, has no Andene notes. “These words
small goal: to strengthen the are diluted by overuse, and in a
Gordon-Conwell community; fallen world, it’s difficult to be
connect faith and art; observers of, or contributors to,
encourage the artist within our world’s goodness and beauty.
each person; and break down But as Christians we can artfully
the false dichotomy between reveal the tension of hope in the
sacred and secular. midst of brokenness through
“Art has this unifying works of creativity.”
Yellow Gem by Deborah Hafemann
power—it has the ability “Our culture tends to
to bring the community compartmentalize morality and beauty,” John adds. “But the
together,” says John Meinen, one word kalos expresses their intrinsic unity, which is owed
a second-year M.Div. student, to the existence of God and the nature of who He is.”
co-founder and senior editor of Kalos. “We want to create Ultimately, more than 40 submissions were pared
more space at Gordon-Conwell for people to connect with down to a 32-page journal featuring the poetry, artwork,
each other and with God.” photography and
The idea for Kalos was born at an art/craft fair at creative writing
Gordon-Conwell in December 2008, where John noticed of 32 students,
art’s unique ability to bring people together. In response, faculty, staff and
he and friend Andene Christopherson, a Gordon-Conwell spouses.
graduate, and co-founder and senior editor of Kalos, began “Within
to envision a publication that would use art to foster Gordon-Conwell,
community. people are given
However, Kalos is much more than bringing people space to use gifts
together. The idea of shalom and art’s role in it is central God has given
to their vision. them that would
“Kalos was birthed in earlier conversations about the not normally be
sacredness of all of life,” John explains. “The Gospel encouraged within
is what heals and restores a broken world. As such, it the traditional
brings shalom—that is, wholeness and human flourishing. classroom,”
This idea of wholeness includes music, dance, painting— Andene says.
‘culture.’ As the recipients of the Gospel, are we exercising “People outside
shalom at Gordon-Conwell?” Gordon-Conwell
Andene and John hope that Kalos, by celebrating the want copies of
Tree of Life by Ellie Cho
artistic presence at Gordon-Conwell, will foster shalom. Kalos.

“To hear of a seminary engaging with the

creative arts is an encouragement for artists
who sometimes feel their work is not
affirmed within the Church. And to have
that validated is good, it’s kalos.”
John and Andene want Kalos to be a
twice-yearly publication that comes out
at the beginning of each fall and spring
semester. They are currently planning the
second publication of Kalos to be published
February 2010 and are looking for both
submissions and benefactors who can help
support the journal’s production.
The theme of the February issue is “Light.”

Painted Koi by David Cumbie

Wi nte r 09 29
SEMINARY NEWS

Anne Graham Gordon-Conwell Names New Provost

Lotz Awarded
Dr. Frank A.
Honorary James III, a former
Degree President of the
Orlando, Florida,
Anne Graham Lotz campus of Reformed
received an honorary Theological
Doctor of Divinity Seminary (RTS),
degree from Gordon- has joined Gordon-
Conwell during Conwell as Provost
the commencement and Professor of
exercises of its Historical Theology.
Charlotte campus
on May 16. She Dr. James has taught at Villanova University and
also served as the Westmont College and was Visiting Professor at the Center
commencement for Medieval and Renaissance Studies at Oxford University
speaker. for 12 years. He has been a guest lecturer or guest professor
Lotz is the daughter of renowned evangelist Rev. Billy at seminaries in the Czech Republic, Turkey and Canada,
Graham and is founder of AnGeL Ministries, a nonprofit and at universities in Switzerland and Italy.
organization dedicated to the distribution of Bible Currently he serves as General Editor of the Peter Martyr
exposition through her speaking, tapes and books. Lotz has Library, is on the Editorial Board for the Reformation
spoken at conferences, seminaries, churches and universities Commentary on Scriptures, is Contributing Editor at
on six continents. She serves on the Board of Directors Christian History Magazine and is the author of eight books
for the Billy Graham Evangelistic Association. She is the and more than 50 articles. Dr. James holds a D.Phil. degree
author of nine books and holds an honorary doctorate in Modern History from Oxford University and an M.A.
from King’s College. in Religion and Ph.D. in Historical and Theological Studies
from Westminster Theological Seminary, Philadelphia.
He is married to Carolyn Custis James, a popular
speaker and author of books for Christian women, founder
of Synergy conferences and President of Whitby Forum. They
have one adult daughter.
President Hollinger Named to Fill Mockler
Faculty Chair
Dr. Dennis P. Hollinger is now President and Coleman M.
Mockler Distinguished Professor of Christian Ethics. The
Board of Trustees, in concurrence with the Faculty Person-
nel and Policy Committee, named Dr. Hollinger to the
faculty chair previously held by Dr. Walter C. Kaiser, Jr.,
President Emeritus.
According to Provost Dr. Frank James, “GCTS has a
long tradition of distinguished academic leadership and the
appointment of Dr. Hollinger to the Mockler chair contin-
ues that strong heritage.”
The endowed chair was established in memory of the late
Colman M. Mockler, Jr., former Chairman and Chief Ex-
ecutive Officer of The Gillette Company. Gordon-Conwell’s
Mockler Center for Faith and Ethics in the Workplace was
also created to honor Colman Mockler’s deep interest in is-
sues of faith, values and ethics in business.

30 Winter 09
 SEMINARY NEWS

Gordon-Conwell Sister School in Korea
Awards Honorary Degree to
Dr. Robert E. Cooley
Pyongtaek University in Seoul, Korea,
recently conferred an honorary Doc-
tor of Divinity degree on President
Emeritus Dr. Robert E. Cooley for his
contributions to theological education,
and named in his honor the Robert E.
Cooley Lecture Hall at the university’s
Pierson School of Theology.
In an introduction to these honors, Pyongtaek officials
wrote: “Historically speaking, Korea was brought good
news from distant countries. Paul, the great Apostle and
Evangelist, expresses ‘How beautiful are the feet of those
who bring good news.’ .....One hundred years ago, we
received this good news of salvation from Dr. Arthur T.
Pierson, the second president of the Boston Missionary
Training Institute [the school that was to become Gordon
Divinity School and subsequently Gordon-Conwell].
“The foundation upon which Pyongtaek University was
built up is the gospel, the good news of salvation… Today
the whole community of Pyongtaek University, a spiritual
offspring of Dr. Pierson, is honoring the heritage which he
left. That is to preach the good tidings of salvation to all
corners of the world.”
Dr. Cooley has provided support to Pyongtaek since
1986. He has visited numerous times, attending the uni-
versity’s 75th anniversary celebration, assisting with board
education programs, presenting papers at the Annual Pier-
son International Symposium, and providing ideas for the
development of a new campus in Pyeongtaek City.
According to Dr. Cooley, “At our first visit, the school
had 300 students and seven professors. Today they have
6000 students with over 60 degree programs and more than
400 professors. GCTS and Pyeongtaek University have a
sister-school relationship authorized by our board in 1989.
Since then we have exchanged students and faculty, hosted
student groups for a joint summer institute with Gordon
College, and entertained their leaders on campus numerous
times.”

Major Gifts Fund New Chair in Early

Christianity at Gordon-Conwell—Charlotte

Gordon-Conwell Theological Seminary has received a

major deferred gift to create a future academic chair,
the Robert E. Cooley Chair in Early Christianity, at the
seminary’s Charlotte campus. Additional current gifts
of $525,000 have also been pledged to fund the new
professorship by the fall 2010 semester.
A search committee is recruiting nationally for a
professor to fill the new position, and fundraising is on-
going to support this position until the endowment is fully
established.
The endowed chair honors Gordon-Conwell’s second
president, Charlotte resident Dr. Robert E. Cooley. Dr.
Cooley, who was President of Gordon-Conwell from 1981 to
1997, and is now President Emeritus, is internationally known
for his 50 years of study and excavations in the Middle East.
He is a frequent lecturer and has taught at many colleges and
universities. During May 2009, he participated in the U.S.
Department of State-sponsored Interfaith dialogue with the
Council of Religious Institutions of the Holy Land.

Wi nte r 09 31
SEMINARY NEWS
Hamilton Campus Appoints Acting
Academic Dean of Faculty
Carol M. Kaminski, Ph.D., Associate
Professor of Old Testament at
Gordon-Conwell Theological
Seminary, has been named Acting
Academic Dean of Faculty for the
Gordon-Conwell-South Hamilton
campus. She also continues to teach
Old Testament courses at the campus. Much of his work has been
Dr. Kaminski is the author of the
Casket Empty Bible Series, a timeline and a study guide
(forthcoming, fall 2009) for understanding the meta-
narrative of the Old Testament based on the acronym
CASKET (Creation, Abraham, Sinai, Kings, Exile,
Temple). Her dissertation has been published as From
Noah to Israel: Realization of the Primaeval Blessing After
the Flood, and she is currently writing a book entitled Was
Noah Good? Finding Favor in the Flood Narrative. Her
public speaking engagements focus on in-depth biblical
teaching for laity.
Originally from Australia, Dr. Kaminski holds an
M.A. and an M.A.R. from Gordon-Conwell and a Ph.D.
from the University of Cambridge. She is a member of the
Institute for Biblical Research, the Evangelical Theological
Society and the Society of Biblical Literature.
Dean of Enrollment Management and
Registrar Selected for Hamilton Campus
Scott Poblenz, M.Div., has been
named Dean of Enrollment Man-
agement and Registrar for the
South Hamilton campus.
Scott joined the seminary
community as a Master of Divin-
ity student in 1998, earning his
degree in 2004. He has worked
continuously in the Registration Office since 1999 as
Assistant Director for Enrollment Management and
Records. He has also been heavily involved in youth
ministry, volunteering at First Presbyterian Church in
Ipswich, MA. A Michigan native, Scott earned a B.S.
in Chemical Engineering from Wayne State University
in Detroit and served for a year with a chemical firm
at the end of his college years.
32 Winter 09
New Vice President for Advancement Joins
Seminary Community
Kurt W. Drescher joined the seminary
community in August as Vice
President for Advancement.
A graduate of Gordon College,
Kurt has more than 20 years of
experience as a sales and marketing
executive in the printing industry.
with clients in the field of higher
education, including New England schools like Babson
College, Simmons College and College of the Holy Cross.
Kurt has also been an active member of Grace Chapel
in Lexington, MA, for nearly 20 years. As a volunteer, he
has served as an elder, coordinated communications for
two capital campaigns and a church-wide initiative and
served on ministry teams. His other church leadership roles
have included chairing a church-wide initiative and co-
chairing a church-wide evangelical/outreach event.
CUME Gains New Instructor in
Old Testament
Quonekuia Day, M.Phil./Ph.D. (cand.),
has become a full-time Instructor in
Old Testament at the Boston campus of
Gordon-Conwell.
Prof. Day, who holds an M.Div. and
a Th.M. from Gordon-Conwell, joined
CUME in 2004 as Coordinator of Student
Advisement and Mentored Ministry,
and as a teaching assistant and adjunct
professor teaching Hebrew and Old Testament courses.
Prior to teaching at Gordon-Conwell, Prof. Day, a
licensed clinical social worker, worked in healthcare as a
family treatment specialist/substance abuse counselor, case
management social worker and a clinical social worker. She
has also used her social work skills in ministry at Greater
Love Tabernacle in Roxbury, MA.
A licensed evangelist of the International Church of God
in Christ, Prof. Day has been a speaker and is currently
District President in Boston for the denomination’s Young
Women’s Christian Council.    
 SEMINARY NEWS

Michael Colaneri Appointed Acting Dr. Todd Johnson Co-Authors New Atlas of
Director of Communications and Marketing Global Christianity
Michael Colaneri, Assistant Director of The Atlas of Global Christianity,
Communications, was named Acting edited by Dr. Todd M. Johnson,
Director of Communications and Gordon-Conwell Research Fellow in
Marketing, effective November 1. Global Christianity, and Kenneth R.
Michael joined the seminary in 2004, Ross, Council Secretary of the Church
after serving in Müllheim, Germany, as of Scotland World Mission Council,
Communications Coordinator for Euro- was released in October 2009.
Team, a division of Greater Europe The full-color atlas examines
Missions. In that capacity, he produced publications and Christianity since the “Edinburgh
created promotional videos from numerous locations 1910” World Missionary Conference. It is the first atlas to
throughout Europe. show the shift of the center of Christianity to the Global
He has also served as Writer/Desktop Publisher for South. It covers every Christian denomination and includes
Aquidneck Management Associates, Ltd. in Newport, RI, historical essays by authors from each region of the world.
where he led and supported projects for government and A CD of all maps, charts, graphs and tables is included.
commercial clients, and was Public Relations Assistant for Dr. Johnson is
the Providence, Rhode Island, Public Library. Director of the Center
Michael received a B.A. in Communications from for the Study of Global
Rhode Island College in Providence. Christianity at Gordon-
Conwell and Editor of
the World Christian
Database, which
provides statistical
information on
Christianity worldwide.
The atlas is available
Gordon-Conwell Program Director
in North America
Receives Discernment Leadership through Columbia
Initiative Award University Press.

Rev. Dr. Stephen Macchia, Director of

the Pierce Center for Disciple-Building at
Gordon-Conwell, received a Discernment
Leadership Initiative Award from George
Fox University’s Spiritual Discernment as Ockenga Institute Relaunches Online Store
Christian Leadership Initiative.
The award, given to 15 pastoral,
After a much needed overhaul, the Ockenga Institute
educational and denominational/
relaunched it’s online store this summer. The Ockenga
organizational leaders, provided a small grant to be used
Institute offers a wide variety of events and resources for
through fall 2009 to gather local leaders for discussions
pastors, church leaders and the entire church community.
on spiritual discernment. Each grant recipient attended
The store offers you the opportunity to register for events
a conference in June, where Dr. Macchia presented a
and purchase audio and curriculum resources including
workshop on Spiritual Discernment, and a consultation in
non-credit Semlinks, Dimensions of the Faith, the Builders’
October.
Series and Pulpit Talk.
Grant recipients will share their findings with each
other in order to raise awareness of all that spiritual
discernment entails for individuals, ministry teams, Check it out at store.gordonconwell.edu.
educational institutions and congregations.

Wi nte r 09 33
FOCUS ON ALUMNI/AE
Alumni/ae Gather at Four Events
Daryl Olson, Coordinator of Alumni/ae Relations
During September and October, four separate Gordon-
Conwell alumni/ae gatherings took place, bringing together
alumni/ae from all three campuses and every decade since
the 1950s.
North Carolina Mountain Region Alumni/ae Dinner
Montreat, North Carolina
 
The Charlotte campus of Gordon-Conwell Theological
Seminary held a kick-off event in Montreat on October
10 for its newly-formed North Carolina Mountain Region
alumni/ae network.
Alumni/ae and student families from the Carolinas
and Tennessee gathered with Gordon-Conwell faculty
and staff in the historic stone fellowship hall of Montreat
Presbyterian Church for barbecue and fellowship. The
Mountain Region Alumni Council was introduced, and
Charlotte Academic Dean Dr. Tim Laniak led an after-
dinner discussion.
The gathering is part of Gordon-Conwell—Charlotte’s
initiative to form regional alumni/ae groups that meet
locally for fellowship and encouragement within the larger
context of Gordon-Conwell’s growing effort to build life-
long relationships with its graduates.
Pictured, from left to right, are Mariana R. Glass (’01 MACC), Rev. Bob
Chuprevich (’05 MACC), Terry Hanna (’98 M.Div), James Walters (’02 M.Div.),
Dr. Tim Laniak (‘89 M.Div., Academic Dean of the Charlotte campus), Dema
Barishnikov (’05 M.Div.), J. Michael Brown (’01 M.Div), and Bob Mayer (‘97
D.Min., Senior Librarian, Charlotte campus). These are the members of the newly-
formed North Carolina Mountain Region Alumni/ae Council of Gordon-Conwell—
Charlotte.Text and photo were provided by Mrs. Beth McKnight of Charlotte, NC.
Alumni/ae Lunch (Renewing the Evangelical Mission
Conference) South Hamilton, Massachusetts
Approximately 140 alumni/ae and spouses gathered for
lunch on October 14 in conjunction with the Renewing
the Evangelical Mission Conference at the Hamilton
campus. The lunch was held in the former BookCentre to
accommodate the large numbers, and included a panel
34 Winter 09
discussion with Gordon-Conwell faculty members Dr.
John Jefferson Davis (‘72 M.Div.), Dr. Carol Kaminski
(’96 MA, ’96 MAR), and Dr. Sean McDonough (‘93
M.Div., ‘94 Th.M.), as well as Dr. John Huffman, long-
time Gordon-Conwell trustee and former Senior Minister
of St. Andrew’s Presbyterian Church in Newport Beach,
CA. President Hollinger served as moderator for the panel,
which addressed the importance of theological education
and continuing education, among other topics.
Gordon Divinity School Class of 1959 Reunion
South Hamilton, Massachusetts
Twelve classmates from 1959 gathered at the South
Hamilton campus October 22-23 for a 50th reunion.
Classmates traveled from far and wide to reconnect and
reminisce, tour both Gordon-Conwell and Gordon College,
and visit classes. A booklet was produced in conjunction
with the event which gave updates on many of the class of
1959 alumni/ae, including a number who were unable to
attend the event.
The Alumni/ae Office staff is excited that these four
groups recently gathered, and is pleased to announce
upcoming events in the near future:
DECEMBER 27-31, 2009
Urbana Student Missions Conference Alumni/ae Gathering
St. Louis, Missouri
Plans are underway for an alumni/ae gathering at the ’09
Urbana Student Missions Conference in Saint Louis, MO.
FEBRUARY 12-13, 2010
Southeast Region Alumni/ae Reunion
Charlotte, North Carolina
Alumni/ae in the Southeast region of the country will
gather at the Charlotte campus for several activities on
February 12-13, highlighted by the installation of Dr.
Timothy Laniak (’89 M.Div.) as Academic Dean of the
Charlotte campus.
FEBRUARY 22-24, 2010
Timothy Project
South Hamilton, Massachusetts
The Timothy Project is for alumni/ae of Gordon-Conwell
Theological Seminary in their first 10 years of ministry.
It is a time for reflection, conversation, evaluation, and
encouragement and is offered at minimal cost annually in
the winter.
For more information or to register for upcoming events,
call 1.800.294.2774 or visit www.gordonconwell.edu/alumni.
While you’re at the website, sign up to receive InCommunity,
the monthly alumni/ae e-newsletter, which provides the latest
in alumni/ae happenings.
 FOCUS ON ALUMNI/AE

Alumni/ae Gathering in South Korea

President Hollinger and his wife Maryanne traveled to South

Korea where Dr. Hollinger spoke at a number of churches and
schools. In addition, he joined Gordon-Conwell alums at the
Onnuri Presbyterian Church on Monday, November 2 in Seoul.

Pictured, from left to right, Ectet wisl iriliqui te tet, quate min ex exerosto odolutpate
modigna feuis num zzriliq uiscin utpatue tat, core deleniat. Ut loreet, consequat lute
vulluptat adio cor sequat, quismod min hendre vullutem in heniametuer sim iurero
consenit lutet velit utat, vullam dignim ad eugue dolenim nonsequis dolorer alit irit lutpati
smoluptatue feugue mod eugue tatum ing et, quismodio od magniscin henibh exerit wis eu
faccum qui eum velit, corerostrud do od del do eriure esequat. Wissed magnibh ex

Greater Chicago Area Alumni/ae Dinner
Wheaton, Illinois
Nearly 50 alumni/ae, spouses and guests gathered at
College Church in Wheaton, Illinois, on September 24,
for dinner with President and Mrs. Dennis Hollinger.
Dr. Hollinger testified to what the Lord is doing in and
through the seminary, including some special opportunities
for gospel advancement.
In addition, colorful stories and priceless memories
were shared among long-time friends. Rev. Chris Castaldo
(M.Div. ’99), alumni/ae host for the evening, writes,
“Perhaps the best one of all was recounted by two grads
from the 1950’s. During their seminary years, they both
helped to fill the pulpit of the same church. On one
occasion, the person telling the story received a call late on
a Saturday night from the pastor’s wife asking if he could
fill in for her husband the next morning. When the student
asked whether everything was okay, the wife explained
how the pastor had been ill [and vigorously vomiting] to
the point that he actually spit out his false teeth, which the
wife then unwittingly flushed down the toilet. His sermon
manuscript was ready, but the teeth were gone.”

Pictured, from left to right, Ectet wisl iriliqui te tet, quate

min ex exerosto odolutpate modigna feuis num zzriliq
uiscin utpat

Wi nte r 09 35
ALUMNI NOTES

In Memoriam Wesley Smith, M.Div., ‘76, Senior Pastor of Phillips

Memorial Baptist Church, was mentioned in an article
Betty Lee Lovelace, beloved wife of Dr. Richard
about the church that appeared in the Warwick Beacon.
Lovelace, Professor Emeritus of Church History, died
in Northampton, MA, on April 30, 2009, while praying
David Renwick, M.Div., ‘77, and First Presbyterian
with her husband. The Lovelaces had been married for 50
Church in Spartanburg, SC, where he is pastor, were
years and reared three children. Betty is remembered as
highlighted in an article on GoUpState.com about the 166-
a very sweet and much-loved woman who was extremely
year-old church’s addition of a more casual worship service
supportive of her husband’s teaching and interest in
called MorningSong. 
spiritual renewal in the Church. A memorial service was
held June 5 in Northampton.
Daniel Buttry, M.Div., ‘78, an American Baptist
International Ministries global consultant for peace and
Margaret Montjane, MATS, ’86, passed away April 7 in
justice, was honored with a Doctor of Divinity (D.D.)
Johannesburg, South Africa. A memorial service was held
degree by Central Baptist Theological Seminary, Shawnee,
July 12 in Topsfield, MA.
KS.

1950s Ed Kenerson, MATS, ‘78, has published two books, The

Morris Inch, M.Div., ‘51, recently published Pain as a
Means of Grace (Wipf & Stock) and Space/Time Odyssey:
A Christian Perspective (Eloquent Books). A third book,
The Wonder of It All: Mystery & Meaning in Scripture
(University Press of America), is forthcoming.
1970s
Fulton Chin, M.Div., ‘70, retired again from Christian
Witness Theological Seminary in California to Vancouver,
BC, as of July 2, 2009. He plans to spend some of
his retirement on 3-month missions trips, possibly to
Mongolia, Northern Thailand and/or Kenya.
Ramez Atallah, M.Div., ‘72, General Secretary of the Bible
Society of Egypt and Program Chair for the Lausanne III
World Congress, will be the Bible Expositor at Urbana 09.
The major missions event will be held at the America’s
Center and the Edward Jones Dome in St. Louis, MO,
Dec. 27-31, 2009. 
David Chandler, MATS, ‘72, received the Franklin College
Faculty Teaching Excellence Award at the school’s 2009
commencement ceremonies. Dr. Chandler is a professor of
philosophy and religion.  David Henderson, MATS, ’84, has joined Woodstone
Stephen Hayner, Th.M., ‘73, has been appointed President
of Columbia Theological Seminary, where he has served
as Associate Professor of Evangelism and Church Growth
since 2003.
Robert Lowery, Th.M., ‘75, published the book
Revelation’s Rhapsody: Listening to the Lyrics of the Lamb
(College Press, 2006).
Neil Lebhar, MATS, ‘76, has been elected the first bishop
of the Gulf Atlantic Diocese of the newly formed Anglican
Church of North America. 
Cabin in the Woods (Xulon) and Reaching Teenagers For
Christ: The Cheshire Teens Story (Xulon). The books are
available at Amazon.
1980s
Lucinda Secrest McDowell, MATS, ‘80, published the
book Spa for the Soul: Rejuvenate Your Inner Life
(CrossBooks).
Geoff Hubbard, M.Div., ‘81, was elected to his third
term as President of the Bedford County (VA) Ministerial
Association. Geoff and his wife, Marilyn, also celebrated the
birth of their first grandchild, Zane Telsch, on March 4.
Elizabeth Kazan, MATS, ’82, graduated summa cum laude
in May from the University of New Hampshire Graduate
School with a Masters in Education, Early Childhood,
Special Needs.
Ronnie Booth, MATS, ’83, President of Tri-County
Technical College in Pendleton, SC, delivered the college’s
summer commencement address on August 6. 
Consulting in Steamboat Springs, CO, as an executive
performance consultant.
John Barnes, M.Div., ‘87, has been appointed Senior
Pastor at Thomson First United Methodist Church in
Thomson, GA.
David Alves, M.Div., ‘88, has been awarded “Editor’s
Choice” by Publisher iUniverse.com for his newest book,
We’re the “sons of God”. . . So What?

36 Winter 09
 ALUMNI NOTES

1990s Peter Sung, M.Div., ‘00, has been appointed Director of

Church Planting in the Department of Church Growth and
Adam Linton, M.Div., ‘90, has concluded his service as
Evangelism of the Evangelical Covenant Church.
Rector of Good Shepherd Episcopal Church, Ogden, UT,
to begin as Rector of the Episcopal Church of the Holy
Chris Castaldo, M.Div., ‘02, has published his book
Spirit, Orleans, MA. Adam and his wife, Lori, will reside
Holy Ground: Walking with Jesus as a Former Catholic,
in Orleans.
published by Zondervan in October 2009.
William Ferguson, M.Div., ‘91, has been ordained by
Josh Davis, M.Div., ‘02, is now a correctional chaplain at
Byfield Parish Church in Georgetown, MA.  Rev. Ferguson
the Federal Correctional Complex, Pollock, LA. He and his
has been serving as Chaplain at Landmark High School in
wife, Margaret, have purchased their first home in central
Prides Crossing, MA, for 22 years.
Louisiana. Their son, Paul, will attend kindergarten in the
fall. His younger sister, Grace, turned one in February.
Robert Ruckert, M.Div., ‘91, has been called to pastor
Rockport Presbyterian Church in Port Murray, NJ. 
Virginia Viola, M.Div., ‘02, is the author of Living in
Two Economies: Following Christ into the Marketplace
Peter G. Heltzel, M.Div., ‘98, has published his first
(Xlibris), a Bible study guide for those seeking to integrate
book, Jesus and Justice: Evangelicals, Race, and American
faith and life in the marketplace. The study guide contains
Politics (Yale University Press). Dr. Heltzel credits Dr. Jack
20 lessons under 10 topics with leader’s notes. It is
Davis, Dr. Dennis Hollinger and Dr. David Wells with
available at Amazon and Barnes and Noble.
influencing the argument in his book.
Susan Gleason, M.Div., ‘99, wrote two advent prayers that
Mike Thedford, M.Div., ‘03, has been appointed Assistant
will appear in the upcoming lectionary aids issue of Call to
Pastor of Community Life at Community Church of Joy in
Worship, a publication of the Presbyterian Church (USA).
Glendale, AZ.
Daniel M. Gurtner, M.Div., ‘99, published his fourth
Keith Boyd, D.Min., ‘05, M.Div., ‘88, received a Lilly
book: Second Baruch: A Critical Edition of the Syriac Text
Grant for a pastor’s sabbatical. He and his wife, Dee Ann,
(London: T&T Clark), about a late first-century Jewish
and their three children served in Rwanda for the summer.
apocalypse, similar to Revelation. Gurtner is Associate
Professor of New Testament at Bethel Seminary (St. Paul,
Jonathan Dodson, Th.M., ‘06, M.Div., ‘05, spoke at the
MN).
LEAD09 Conference in Auburn, ME, October 9-10 and
will speak at the Regional Missional Network Gathering
Kadiker Rex Dahn, MACE, ‘99, has published Learning
November 10-11 in Kansas City. 
from the Lives of Exiled Liberian Women: An Oral History
From 1979 to 2006 (VDM Verlag, 2009).
James-Michael Smith, M.Div., ‘06, is a National Religion
& Spirituality Examiner at the news website Examiner.com.
2000s John Daniels, D.Min., ‘08, is serving as Lead Pastor at Life
Brian Grassley, D.Min., ‘00, M.Div., ‘76, preached his first
sermon June 7 at First Presbyterian Church of Denton, Church in Starkville, MS.  The church will hold its first
TX, where he is Interim Pastor. worship service on Sept. 20.

Juan Hernandez, Th.M., ‘00, M.Div., ‘98, was the only
junior American scholar to present at the Codex Sinaiticus
Conference in London July 6-7. His research is titled,
“Codex Sinaiticus: The Earliest Christian Commentary on
John’s Apocalypse?”  Dean Glover, D.Min., ‘09, MAYM, ‘96, is featured in
Juan Hernandez, Th.M., ‘00, M.Div., ‘98, was awarded
the 2008 Prize for Biblical Research by the Armin Schmitt
Foundation for Biblical Research, associated with the
University of Regensberg, Germany.  Dr. Hernández
was honored for his dissertation, Scribal Habits and
Theological Influences in the Apocalypse (Tübingen: Mohr
Siebeck 2006). The award includes a grant of 4000 to
support his ongoing research.
Aaron Jarvinen, M.Div., ‘08, and Rachel Gronewald were
married November 7, 2009, at Trinity Evangelical Free
Church, Lakeville, MN.
an article on the SeaCoastOnline website about how he
became a pastor. 
William Hayes, MAR, ‘09, is the Assistant Chaplain at
Ohio Wesleyan University. He is serving with the Coalition
for Christian Outreach (CCO). 
Timothy Oakley, MACC, ‘09, CFO of iContact, has been
recognized by the Triangle Business Journal as one of the
Triangle’s top CFOs of the year.

Wi nte r 09 37
 Opening
the
Word
The Word about the Word
“And beginning with Moses and all the prophets,
he interpreted to them in all the Scriptures the things
concerning himself.” (Luke 24:27)
A
s He walked with two downcast and deeply
disturbed disciples on the road to Emmaus, the
risen Jesus opened the word for them in a powerful,
transforming way. Their hearts burned within
them (Luke 24:32) as they came to realize that the
Scriptures testified to Jesus, and the truth of the Gospel
transformed their despair into a sure and living hope.
Jesus’ use of the Scriptures in this way was not an
isolated incident. Again and again, He engaged His
hearers with biblical texts in ways that pointed to
himself. This was altogether fitting, for as Jesus said
in John 5:39: “You search the Scriptures because you
think that in them you have eternal life; and it is they
that bear witness about me.” The Apostles shared this
approach. When they opened the written word, they
did so to point to the glories of the incarnate Word.
As we read their sermons in the book of Acts, this
is abundantly clear. Their extended written sermons
and teachings—in the form of the New Testament
letters—also reveal that they understood the Scriptures
principally as concerned to testify about Jesus.
How does our own reading of, study of,
contemplation upon and proclamation of the
Scriptures—both Old and New Testaments—compare
with Jesus’ and the Apostles’ practice? Are we opening
the word to point to the Word? I recently heard a
sermon on an important Old Testament character. We
were challenged by this biblical hero’s passion and
38 Winter 09
Gary Parrett, Ed.D., Professor of
Educational Ministries and Worship;
Chair, Division of Ministry
faithfulness. It was a convicting message, but the only
mention of Jesus was a passing reference in the first
sentence of the sermon’s introduction. No mention was
made of the fact that only in the Gospel of Jesus Christ
is there power to save and transform our lives.
Beyond a sense of conviction, I wonder what my
fellow believers took away from the message. After a few
days or weeks of a renewed effort to live more faithfully,
I wonder how they felt when they realized they were
unable to live up to their aspirations. I wonder, too,
about any unbelieving visitors who may have heard that
sermon. Perhaps some had finally mustered the courage
to visit a church, sensing that something was amiss in
their lives. Did some walk away convinced that, “Yes,
that’s it—I need more passion in my life!”? If so, I
can only hope that they dared to return to services in
subsequent weeks and that on those occasions Christ
was more adequately proclaimed.
Sadly, I have come to recognize that in the many
years of my own preaching and teaching, I have not
always exposited the Scriptures in ways that pointed
plainly to the incarnate Word. Now and henceforth
I pray that whenever I open the word—especially in
service of others—I may resolve, as Paul put it, always
and only to preach Christ (Col. 1:28; 1Cor. 1:23; 2:2).
Gary Parrett, Ed.D., is Associate Professor of
Educational Ministries and Worship, and Chair,
Division of Ministry of the Church. He has taught
at Gordon College, and for 20 years served
churches in Boston, New York City, New Jersey,
Seattle and Korea. He is a regular speaker at
conferences, retreats and Christian education
workshops, and has written books and articles
for national publications. He has also written numerous hymns and
choruses for congregational worship. He holds an Ed.D. degree from
Columbia University.
 “Gordon-Conwell
helped turn a
short-term missions trip
into a lifetime
commitment to
global ministry.”
Wendy Der, MA in World
Missions and Evangelism, ‘05

After college, Wendy Der had a “perfect job” lined up—

until she sensed the Lord’s call to missions in Mexico

City. She went for one year and stayed for four, serving

in local churches and ministering in their language.

Gordon-Conwell’s Missions
Encouraged to pursue Missiology training, Wendy chose Gordon-
Resources for Students
Conwell “because it had a lot more to offer in terms of diversity,
urban ministry and community life.” As a student, she led short-
• International faculty term missions teams, and had “many ministry opportunities that
• New Islamic Studies track helped me put into practice what I was learning in the classroom.”
• Overseas Missions Practicum She is now a missionary with Latin America Mission, partnering
• Missionary Loan with evangelical churches throughout Mexico in evangelism,
Repayment Program discipleship and global missions.
• Center for the Study of
Global Christianity
Wendy says her degree gave her “tremendous perspective on
missions, including its history and strategy within a biblical
• J Christy Wilson Jr. Center for
framework. This helped me see the bigger picture of what God is
World Missions led by Doug
doing around the world. Gordon-Conwell helped turn a short-term
Birdsall, Lausanne Executive Director missions trip into a lifetime commitment to global ministry.”
• Cross-cultural Plunges and Discovery Weekends
• Missionaries-in-residence

Missions Degrees
Gordon-Conwell
• Four MA in World Missions
and Evangelism tracks
Theological Seminary
SOUTH HAMILTON • CHARLOTTE • BOSTON • JACKSONVILLE
• D.Min. in Missions &
Cross-Cultural Studies www.gordonconwell.edu
• Joint Th.D in Missiology
with Boston University
1.800.428.7329
Wi nte r 09 39
 word
Let the

of Christ
dwell
in you richly....
colossians 3:16

You can now help Gordon-Conwell by ordering

resources through a new website created with
Christian Book Distributors. A portion of the proceeds gcts.christianbook.com
from your order will benefit the seminary.

Non-Profit Org.
U.S. Postage
PAID
Permit No. 50243
Boston, MA 02130
130 Essex Street
South Hamilton, MA 01982

Address Service Requested

40 Winter 09