The Gospel With Extra Salt: Friends of Tony Campolo Celebrate His Passions for Ministry Edited by Joseph B. Modica_Reviewed

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Book Review
Reviewed by John C. Howell,
Professor of Christian Ethics, Ret.
Midwestern Baptist Theological Seminary

The Gospel With Extra Salt – Friends of Tony Campolo Celebrate His Passions for Ministry
Edited by Joseph B. Modica (Judson Press, Valley Forge, PA) 2000.

My first exposure to Tony Campolo was when he lectured at William Jewell College many years ago. As professor of Christian Ethics and academic dean at Midwestern Seminary, I encouraged the missions and special lectures committee of the faculty to invite him to our seminary for lectures. They tried for a couple of years without success, so we never got to present him to the faculty and students as an outstanding Christian who would challenge, confront, and encourage our fellowship. I later made regular use of his book A Reasonable Faith in my basic ethics course when we studied Christian witnessing in the secular culture.

Consequently I willingly accepted the invitation to review this book, which is a collection of essays on various topics by individuals who had studied with, worked with, or been influenced by Campolo. It was written in honor of his 65th birthday in 2000. Since it is a set of seven distinct topics, it is impossible in this brief review to adequately discuss the many issues raised in these germinal essays. However, throughout the collection, one dominant theme emerges-it is for Christian communities to follow the example of this mentor by challenging contemporary theological or sociological approaches to significant problems in our society.

In the first essay, David A Fraser wrestles with the difficult task of trying to define what a "biblical family" looks like. He rightly recognizes the complexity of binding various biblical perspectives on marriage and family life into a form that can be legitimately called the biblical family. Old and New Testaments portray a wide range of family styles, some acceptable and some not. Fraser adapts a framework from Charles Kraft which identifies three approaches to family life: the biblical ideal, the less than ideal but not sinful, and the sinful.

An illustration of the biblical ideal is Paul`s discussion of marriage relations in Ephesians 5:25-33, where Genesis 2:24 is used to give ultimate parameters to marriage just as Jesus used it to "relativize Mosaic divorce legislation" (p. 16). Wherever marriage is found, it is designed to serve as a symbol of Jesus` relationship to the church. Fraser draws upon Walter Frobisch`s three ways of describing the relationship of this cultural ideal to practical life. "Leaving father and mother" is called wedlock, becoming "one flesh" is sexual union, and love (cleave) is the personal element that enriches both sex and love. His overview of the legal connotations of these three elements is helpful in seeking to form a personal understanding of biblical approaches to marriage and family.

A definite position in the essay is Fraser`s judgement that homosexual behavior and cohabitation are definitely in the category of the sinful. After surveying implications of Old and New Testament approaches to this subject, he concludes that the Christian faith cannot legitimate homosexual unions. "Without attempting to be exhaustive, we can come to a clear conclusion that homosexual conduct is consistently considered by both Testaments and by Jewish and Christian exegesis alike to be unacceptable sexual behavior and therefore is to be banned" (p. 27).

"Will Our Daughters Have Faith?" by Roberta Hestenes addresses the hot-potato issue of gender issues in denominations and local churches. She reflects on the changing place of women in the contemporary business world and laments the fact that Christian communities have not been willing to grant the same equality of personhood and vocational opportunities for women in ministry. As a result, she suggests, many women simply adapt to the prevailing culture in their churches, others are hurt, saddened or angry that their gifts are not being used, and some just drop out of the church altogether.

Hestenes believes that "at a deep psychological level, the image of the patriarchal, traditional family shapes our understanding of biblical metaphors about the church as family or the household of God" (p. 44). As long as women are helping males, they are more acceptable in vocational ministry. When they become senior ministers in a church, the role of being leaders conflicts with the family model and becomes uncomfortable. Thus few women become senior pastors.

Since some denominations, such as the Southern Baptist Convention, are opposed to women pastors based on their understanding of biblical teachings, Hestenes defends her approach as biblically and theologically sound. She acknowledges the reality and significance of male/female differences but declares that "these differences are no reason to deny the created worth, salvation, giftedness, and ministries of women alongside men" (p. 37). (I, too, have argued for such equality in my book, Equality and Submission in Marriage, Broadman, 1979).

Gretchen G. Hull considers "Inclusive Language and the Means of Grace" in her essay on the development and importance of translating Hebrew and Greek manuscripts in language more gender specific than gender generic. She agrees that texts should be gender specific when either he or she is specified but that the masculine translation should not be used by itself when the original language forms include both men and women. Gender accuracy involves "careful wording that indicates all human beings if the intent is to include women as well as men but that is unmistakably gender specific when only one sex is meant" (p. 54).

Hull addresses the use of inclusive language within the context of the Christian community in order to emphasize the inclusion of women as well as men in the acceptance and companionship of the gospel community. "What a joy for the individual woman as well as for the individual man to have this need met now by being warmly welcomed into the priesthood of all believers" (p. 59).

While she gives attention to Paul`s declaration that Jesus was made in the likeness of humankind (anthropon) in Philippians 2:7-8, she does not discuss gender issues related to how God is portrayed in the Bible other than as male. This issue is a red-flag issue for many believers in the argument against inclusive language translations. She has addressed the overall theme appropriately and helpfully in her defense of greater inclusiveness in language use in scriptural translations.

Duffy Robbins` critique of North American Youth Ministry highlights the need for youth ministry to grapple more consciously with developing greater spirituality than measuring its success by a quick emotional fix. Believing that "we have become all heart and no head," he argues for greater emphasis on why rather than how in doing youth ministry.

"Why Would Anybody Ever Want to Be an Evangelical?" is an address by Ronald J. Sider delivered to a secular audience at a college-wide conference on spirituality. He describes himself as the "token evangelical" on the program!

After briefly describing what evangelicals are not, he discusses significant issues in Christian faith that conflict with contemporary scientific theories. Much of the essay is given to historical approaches to belief in the resurrection of Jesus and the Christian declaration that Jesus is the only way to fellowship with the Father God. Such faith gives assurance that death is not to be feared. "Christians believe that death is not a terrifying passage into nothingness but rather a transition into a glorious eternity in the presence of the Living Lord Jesus" (p. 87).

Sides` closing discussion relates the power of the gospel to help deal with three major social issues of our time: our environmental crisis, our inner cities, and concepts of family and feminism. Cooperative ministry between churches and local governments can bring greater success in rescuing persons caught in the vortex of these problems than can government by itself. "Why would anyone want to be an evangelical? First, because biblical faith is true. And second, because it works. . . .I dare you to try it" (p. l93).

Bryan A. Stephenson, an attorney and law professor, raises disturbing and heart-challenging questions about the practice of capital punishment when the major victims of such legal "justice" are the poor and racial or ethnic minorities. In the last year of the twentieth century, declares Stephenson, "the world`s `leading democracy` executed close to one hundred of its residents. All of the executed were poor and a disproportionately high number were racial minorities with crime victims who were white" (p. 98). Making "the promise, the hope, and glory of Christ real in the lives of desperately alienated people" is our mission and our calling (p. 105).

Jim Wallis makes a strong case for "faith-based organizations" in his essay, "From Protest to Covenant." His major emphasis is on the imperative for Christian intervention and ministry on behalf of the poor in our nation. He declares that "overcoming poverty must become a nonpartisan issue and a bipartisan cause" with faith-based organizations "taking the lead in taking action on the issue" (p. 116). This must be done while "vigorously protecting First Amendment rights of religious freedom" (p. 113).

This collection of essays provides a stimulating introduction to ways in which Christians in our land can truly implement the gospel "with extra salt." Statistical data, biblical interpretations, and potential agendas for action are valuable resources for preaching and church planning, inspired by a man whose life has embodied what his friends write in his honor.