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Editorial

Steve Taylor
Knox Centre for Ministry and Leadership and Flinders University, Adelaide, 
Australia  
steve.taylor@flinders.edu.au

Welcome to the second issue of Ecclesial Futures. This jour-
nal is a new initiative in missiological publishing that provides a 
particular interest in the future of local Christian communities in 
relation to the world as it is, not as it was. 

We prioritize research that offers a dialogue between current 
literature for academics and practitioners, all the while taking 
seriously:

i) A locus in which theology is generated with the local church. 

ii) The relationship between ordained and lay leadership in local 
Christian communities. 

iii) How and where leaders are identified, discerned and theo-
logically educated for mission.

iv) The relationship between a local church and its “world” or 
context. Issues of contextualization or as some prefer “cul-
tural negotiation” or “intercultural mission” require urgent 
attention. 

v) The place of local churches formed outside of Christendom 
and modernity



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As editors, we (Nigel Rooms and Steve Taylor) have been 
encouraged by responses to Issue 1. There has been affirming feed-
back about the visual appeal (“attractive, easy to handle,” “looks 
great”), the readability (“well pitched”) and connectivity (“inter-
esting research and reflections on mission and the church and 
crucially it relates to what is happening on the ground”). We have 
been delighted to receive requests for extra copies of articles for 
use in training and formation of ministers, along with affirmations 
from an acquisition librarian in an internationally recognized Uni-
versity regarding the quality and craft. 

We continue to seek articles in areas that include:

• Longitudinal studies in congregational development over five 
to ten (or more) years

• Diagnoses of why different churches flourish or die 

• Ethnographic studies of the cultural changes required in 
flourishing churches

• Methodological treatises on how to research in this field 

• How local churches can learn to experiment and fail 

• How might a whole denomination transform itself towards 
embodying the mission of God? 

• Astute, hermeneutically aware bible scholarship on the future 
of the contemporary church 

• Implications for theological education of the local church “as 
the hermeneutic of the gospel” 

• Contextual studies of transformative churches from wide-
ranging places—from the deeply secular to say, animist/sha-
manist contexts and everything in between

• What kind of leadership is required for the local church to 
embody the mission of God? 

• What does a local church need to know before it can engage 
in mission? 



Steve Taylor—Editorial

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• Systemic studies of local churches and the systems that sup-
port them. 

We want to encourage new authors who have not published before. 
To make this commitment practical various members of the Edito-
rial Board are happy to mentor potential writers in the process of 
submission to peer review. Indeed, we have been privileged to wit-
ness the delight among contributors to this issue new to academic 
publishing.

The Articles in This Issue

This issue contains five articles from four continents and various 
denominational backgrounds, including Mainline, Anabaptist, 
and Pentecostal Churches. All the articles in different ways are 
working with local contexts, providing “thickened” descriptions of 
the local church and the implications for their future in mission.

This issue begins in the Southern Hemisphere, with particu-
lar attention to the earth. From Australia, Matt Anslow develops a 
theology of krisis. Anslow examines how the prophets in the Old 
Testament and Jesus, particularly in John, understand krísis (judg-
ment) is an as opportunity for repentance. The idea of judgment 
as an opportunity is then applied to agriculture and the environ-
ment. The result is a missiological reading of climate change as an 
invitation to make decisions that can shape present actions and 
the planet’s future health. Anslow develops this theology of krisis 
as a call for the conversion of the Church. This is a practical mis-
siology. Christian witness must recover elements of food produc-
tion and eating, locating them in an eschatological frame as acts 
of Christian mission that embody relationship, contextuality, and 
participation. What Anslow offers is a missio Dei of earth-making, 
centered in the local church.

We move from Australia to the continent of Africa. From 
South Africa, Thinandavha Derrick Mashau examines the extent 
to which David Bosch enacted his missiology of alternative church 
in his own context. The scholarship of Bosch has been significant 



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to many in the missional church conversation. Nevertheless, how 
liberated was Bosch’s missiology of church in light of his ecclesio-
logical praxis? Mashau is careful to locate Bosch in his times, in 
light of the decolonial agenda of the late 1970s. Bosch is affirmed 
by Mashau as a “prophet of paradigms,” offering a creative missiol-
ogy rooted in the missio Dei. However, Bosch’s praxis contradicts 
his missiological creativity. He was able to reimagine church as an 
alternative community intellectually but to was unable to engage 
in a journey that liberated him from his whiteness. (There are con-
nections between Mashau’s article and the article by Taylor and 
Johnston, who deploy African scholar, Teresa Okure, in seeking 
to subvert the whiteness of the scholarship that surrounds the 
missional church literature.) Amid this critique, Mashau offers in-
structive insight. These include the value of learning an indigenous 
language in order to amplify indigenous knowledge and indig-
enous voices, prioritizing acts of solidarity with the oppressed and 
enacting a “hermeneutics of madness” as a liberating framework 
in the face of injustice.

We move from the continent of Africa to Asia. C. Nelson 
Jennings, an American who lived in Japan and Korea for many 
years, provides a contextual study of how a particular local church 
in Japan negotiates its “world” across cultures. “The Love Sonata” 
as an evangelistic mission is analyzed, with particular attention to 
contextualization and “intercultural mission.” A Korean TV soap 
opera, exported to Japan, becomes, through “The Love Sonata,” 
a contemporary altar to “an unknown God” (Acts 17:23). The 
article probes the complexity of crossing cultures. Pop culture is 
clearly glocal—shifting across cultures, yet received in different 
ways in different local cultures. Also on display is the remarkable 
organizational capabilities that empower contemporary Christian 
witness and enable contemporary churches—in this case-study, 
Pentecostal—to mobilize for mission. At the same time, C. Nelson 
Jennings is sensitive to relationships that are historical and hence 
memoried. Again, we see how mission creates possibilities for the 
conversion of the church, with senders and receivers both finding 
themselves challenged through “The Love Sonata.”



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to many in the missional church conversation. Nevertheless, how 
liberated was Bosch’s missiology of church in light of his ecclesio-
logical praxis? Mashau is careful to locate Bosch in his times, in 
light of the decolonial agenda of the late 1970s. Bosch is affirmed 
by Mashau as a “prophet of paradigms,” offering a creative missiol-
ogy rooted in the missio Dei. However, Bosch’s praxis contradicts 
his missiological creativity. He was able to reimagine church as an 
alternative community intellectually but to was unable to engage 
in a journey that liberated him from his whiteness. (There are con-
nections between Mashau’s article and the article by Taylor and 
Johnston, who deploy African scholar, Teresa Okure, in seeking 
to subvert the whiteness of the scholarship that surrounds the 
missional church literature.) Amid this critique, Mashau offers in-
structive insight. These include the value of learning an indigenous 
language in order to amplify indigenous knowledge and indig-
enous voices, prioritizing acts of solidarity with the oppressed and 
enacting a “hermeneutics of madness” as a liberating framework 
in the face of injustice.

We move from the continent of Africa to Asia. C. Nelson 
Jennings, an American who lived in Japan and Korea for many 
years, provides a contextual study of how a particular local church 
in Japan negotiates its “world” across cultures. “The Love Sonata” 
as an evangelistic mission is analyzed, with particular attention to 
contextualization and “intercultural mission.” A Korean TV soap 
opera, exported to Japan, becomes, through “The Love Sonata,” 
a contemporary altar to “an unknown God” (Acts 17:23). The 
article probes the complexity of crossing cultures. Pop culture is 
clearly glocal—shifting across cultures, yet received in different 
ways in different local cultures. Also on display is the remarkable 
organizational capabilities that empower contemporary Christian 
witness and enable contemporary churches—in this case-study, 
Pentecostal—to mobilize for mission. At the same time, C. Nelson 
Jennings is sensitive to relationships that are historical and hence 
memoried. Again, we see how mission creates possibilities for the 
conversion of the church, with senders and receivers both finding 
themselves challenged through “The Love Sonata.”



Steve Taylor—Editorial

5

The next article moves us from the continent of Asia to the 
continent of Europe, with another case study of a local church, this 
time concerning how and where leaders are identified, discerned, 
and theologically educated for mission. (Co-editor Nigel Rooms 
writes) Here I am “butting in” to this editorial since the next article 
is jointly authored by my co-editor, Steve Taylor. Rightly Steve as-
signed the article to me for processing through peer review and 
for comment here. Mark Johnston and Steve Taylor as practitioner 
and academician combine beautifully to embody in this article 
what our journal is all about, not least in the way they move seam-
lessly between action and reflection on Mark’s work in long-term 
mission at one particular location in Scotland. We need examples 
like this in the contextualization of mission at the local level, which 
ground the ideas encapsulated by the missio Dei in concrete ac-
tion. Thus, presented here, we have the implementation of active 
processes of listening, discernment, and action in dialogue with 
international and ecumenical theologians, resulting in missiologi-
cal reflection and teaching materials from a live example within 
the Scottish context. The article deserves a thorough reading, for 
it contains much wisdom and three particular things stood out for 
me. First, the use of metaphors in discernment—I really like the 
way the missioners here were able to step back, assess the “thick 
description” data of their listening period, and make sense of it 
through creative imagery. Second, it is worth noting the courage 
and patience required for this kind of work, the project under con-
sideration began in 2003, and here we are learning about it almost 
twenty years later. Finally, to return to where I started, here is a 
perfect example of how the “academy” and the local church can be 
in mutually beneficial partnership—where both sides are learning. 

(Co-editor Steve Taylor returns) We remain in Europe with 
a fifth and final article. As in Issue 1, we conclude with a method-
ological reflection. What type of methodologies are needed to en-
sure a locus in which theology is generated with the local church? 
To research the practice of pioneering, Paul Bradbury analyzes 
epistemology in the field of practical theology. His concern is to 
understand rightly spiritual experience as a missiological factor in 



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the discerning of missio Dei. Bradbury probes the possibilities and 
limits of critical realism, arguing that pneumatology provides valu-
able resources and enables experience to have a voice. He argues 
that practical theological research offers a participative methodol-
ogy that is spiritual discernment. What is required is prayerful-
ness and attentiveness on the researcher’s part as they “eavesdrop” 
on the voice and presence of God in the lives of people and local 
communities. A highlight is the way that Bradbury “walks his 
methodological talk.” This is evident in how the article draws on a 
personal dream in demonstrating a methodology attentive to the 
Spirit’s role in mission. 

Book Reviews

In this issue, the book reviews section invites creativity and di-
versity. One of the books that is reviewed at first sight looks unre-
lated to the interests of this journal, yet closer attention suggests 
otherwise. Keep on reading! Another review engages three books 
together in a round table discussion, while a third reviews one of 
those three books. As editors, we celebrate these trajectories.

It causes us to reflect on the focus of this journal. There are 
two thoughts. On the one hand, the journal fosters dialogue be-
tween current literature for academics and practitioners. While 
the academy produces books, ecclesial organizations resource 
practitioners differently, through resources like Lenten Bible 
studies, video resources and position papers. The technical term 
is grey literature, which describes materials from organizations 
where publishing is not the primary activity of the producing 
body (Schöpfel and Farace 2010). Thinking about the focus of 
Ecclesial Futures, examples of grey literature include the Fresh 
Expressions DVDs, produced in the UK by the Church of Eng-
land, Faith Stories and Mission Stories, produced in Australia by 
the Uniting Church, or the “Mission Is” card game produced by 
CMS in England. Other examples of grey literature would include 
denominational resources that focus on funding mission or relate 
to the closing of churches. All of these are grey literature and all are 



Steve Taylor—Editorial

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articulating a missiology. Hence they invite review with regard to 
their missiological strengths and weaknesses. 

On the other hand, the journal looks beyond the borders of 
missiology. This is evident in one book review which looks through 
the lens of missiology at other disciplines (in this case Dogmatics 
and New Testament Studies), to extend our horizon and our learn-
ing. You will see a further expansion of what might be reviewed as 
you read through this issue. This is evident in the challenge (from 
Radcliffe) for missiology to be engaged with hip-hop music. It is 
also evident in the research (by Jennings) that documents a local 
church in dialogue with a TV soap opera. Together, what is sug-
gested is that popular culture is a site for missiological dialogue.1 
This invites reviews of the missiological value of popular culture 
artefacts like films, video games and comics.

Developments in Ecclesial Futures

In this volume, we welcome four new people to our editorial board. 
In alphabetical order:

Therese D’Orsa from the Broken Bay Institute, Sydney, Australia

Solomon Kgatle from the University of South Africa (UNISA), 
Pretoria, South Africa

Fundiswa Kobo also from the University of South Africa (UNI-
SA), Pretoria, South Africa

Bokyoung Park from the Presbyterian University and Theologi-
cal Seminary, Seoul, Korea

As our first volume was published, we were rightly challenged, 
given our commitments to being an international and ecumenical 
journal regarding our editorial board’s diversity. As Anthony Red-
die (2020) argues so powerfully, any ecclesial future must include 
a more critical, postcolonial deconstruction of whiteness and its 
genealogical links to “Mission Christianity.” 

1. For more, see, e.g., Marsh 2018.



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As editors, we are deeply concerned about the whiteness of 
much of the missional church literature. We are encouraged by 
the strengthening of our editorial board, and we hope for further 
expansion and diversity as we move forward. We are excited about 
the focus of several articles in this issue, along with further articles 
currently under review.

A Call for Papers

In this regard, we find instructive the trajectories for missiology 
outlined in the recent work of Dwight Radcliffe. Radcliffe docu-
ments the lack of a Black missiology. However, a missiology exists: 
“an existing catalogue of Black scholarship that deals, directly and 
indirectly, with mission but is often not given the same latitude 
and review that White scholarship is afforded” (2020, 169). Help-
fully, Radcliffe identifies ways forward for researchers. First, to 
prioritize theologies rooted not in notions of a sending God, but 
in theologies of Incarnation. Second, valuing theologies that ar-
ticulate the particularities of lived experience, particularly voices 
on the edges and other-sides of dominant cultures. Third, to value 
global cultures, including the missiological work that for Radcliffe 
is present in contemporary hip-hop cultures (an argument which 
resonates with themes in the article in this volume by C. Nelson 
Jennings). We offer these trajectories as we seek papers for Eccle-
sial Futures. In particular, we hope for contributions that respond 
to these instructive trajectories offered by Reddie and Radcliffe as 
they apply to local Christian communities’ future.

Noteworthy

Under the title “Ecclesial Futures,” Whitley College, a theological 
college of the University of Divinity, Melbourne, are offering two 
PhD scholarships that aim to generate critical innovation and cre-
ativity in order to inform and shape the practices of mission and 



Steve Taylor—Editorial

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ministry by, with, and among the Baptist churches in Victoria and 
elsewhere in Australia.

A BUV Scholarship of up to $10,000 per annum will help 
support study toward a PhD at the University of Divinity. Ap-
plicants must demonstrate how their research can contribute to 
the strategic research objectives of the Baptist Union of Victoria 
and Whitley College in the area of Languages Other Than English 
(LOTE) congregations and initiatives. A Cities of God scholar-
ship of up to $10,000 per annum will help support study toward 
a PhD at the University of Divinity. Applicants must demonstrate 
how their research can contribute to understanding and engag-
ing with the urban mission practice and ecclesiology of churches, 
congregations, and initiatives in the culturally and religiously hy-
perdiverse cities of Australia. Enquiries to Rev Associate Professor 
Darrell Jackson, Director of Research, Whitley College, University 
of Divinity.

Thanks

Finally, in closing, there are numerous people to thank in relation 
to volume 1, issue 2. First, my co-editor, Nigel Rooms who pro-
vided prompt advice and wise counsel. Second, the publishers at 
Wipf & Stock who deserve all the plaudits for the positive feedback 
regarding visual appeal. Third, each reviewer for this issue has so 
ably taken up our invitation to review in constructive ways that 
aim to improve each article published in Ecclesial Futures. Fourth, 
Patrick Todjeras (who constantly remains eager to receive book 
reviews). Finally, you, our readers who have begun to engage this 
journal with such enthusiasm. A new journal relies on all of us: 
each one to spread the news, write an article or pen a book (or fol-
lowing Radcliffe, a hip-hop album review). Please be in touch with 
the editors with your comments, thoughts, and questions.



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Bibliography

Marsh, Clive. 2018. A Cultural Theology of Salvation. Oxford: Oxford University 
Press. 

Radcliffe, Dwight A. 2020. “Black-ish Missiology: A Critique of Mission Studies 
and Appeal for Inclusion in the United States Context.” Mission Studies 37 
(2): 169–92.

Reddie, Anthony. 2020. “Reassessing the Inculcation of an Anti-Racist Ethic 
for Christian Ministry: From Racism Awareness to Deconstructing 
Whiteness.” Religions 11 (10). Online. doi: 10.3390/rel11100497.

Schöpfel, Joachim, and Dominic J. Farace. 2010. “Grey Literature.” In 
Encyclopedia of Library and Information Sciences, edited by Marcia J. Bates 
and Mary Niles Maack, 2029–39. 3rd ed. Boca Raton, FL: CRC.


