DISCOVERING PROEVANGELICAL FAITH
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Discovering Proevangelical Faith
Willardian theology of evangelism articulates and defends the position that the impact of the gospel Jesus preached remains a reality that is understandable and available today like it was many years ago. [AM1] Black adopts the term “protoevangelical” to explain the essence of Dallas’ theological comments and visions. Willard’s vision provides a shelter for those who want to be called evangelical, that is, people of the gospel. As Black points out, Willard’s intent through evangelical theology is to give a firm understanding of the gospel of Jesus Christ. According to Black, biblicism, crucicentrism, conversionism, and activism define evangelicalism.[1]
For Willard, the highest perspective of the scripture is represented by applying or doing the truths and concepts of the Bible. In terms of biblicism, Willard intends to give the reader a clear understanding and confidence in God’s practical means to guide individuals. According to Black, conversionism is considered a choice where a Christian receives forgiveness and grace that is offered through the sacrifice of Christ on the cross. Resultantly, one is delivered from the consequences and penalty of the unjustified condition. For Willard, the epicentre of Christian activism is the discipleship of Jesus. All other actions and impulses flow from it. Black points out that activism is hinged upon a functional dependence on God’s grace, which a Christian accesses through practising spiritual disciplines. Willard views the cross as being at the centre of the Christian life. He points out that crucicentrism is embracing the cross together with Jesus, this being salvation to a Christian. It releases oneself into God’s realm, care, not trying to get controlled by human power and desires.
Willard’s theology, as pointed out by Gary Black, is based on his theological anthropology,[2] and this focus describes the role of emotion and the process of being transformed emotionally. Black also notes that Willard suggests the church should establish and maintain God’s kingdom by applying the rationale of vision, intention, and means. Willard views that most of the work done by Jesus focused on reconstructing God’s image, which Jews seemed to have lost sight of or had never considered. Life in God’s kingdom is a fundamental reality where the church gets its identity and gets organized. As Black says, decision plays a vital role in understanding the life of a Christian. Willard intellects that people may anticipate for life in the kingdom, but the ability to make an intentional decision lacks them, hence a void within modern Christianity. In the theology of Willard, the means are the activities one undertakes to decide to follow Jesus. The objective here is to replace the inner character of oneself with that of Christ.[3]
The Bible is a fundamental means for God to communicate with the church, this being the ground for the Christian faith. According to Willard, as Black, God is always active in the world like in the scriptures. God’s interactions with people are unchanged through dreams and visions, miracles, prophetic words, or even angelic visitations. One should be attentive to God to be in a mature relationship with Him, as the first act of love is attention. God, therefore is a source of life and guidance. Living without a spiritual connection to the start of life risks being cut off from God’s life-giving presence.
References
Black, Gary. The Theology of Dallas Willard: Discovering Protoevangelical Faith. Eugene: Oregon, 2013.
Green, Chris. The Impossibilities of Willardian Theology: A Review of Gary Black’s The Theology of Dallas Willard, Lakeland: Florida, 2014
[1] Gary Black Jr., Theology of Dallas Willard: Discovering Protoevangelical Faith (Eugene, Oregon: Pickwick Publications, 2013). 65-86
[2] Chris E. W. Green, The Impossibilities of Willardian Theology: A Review of Gary Black’s Theology of Dallas Willard (Lakeland, Florida 2014)
[3] Ibid 133-140
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