Tom Steffen - Academia.edu (original) (raw)

Papers by Tom Steffen

Why didn't Jesus play the role of the Bible Answer Man during his brief threeyear tenure of publi... more Why didn't Jesus play the role of the Bible Answer Man during his brief threeyear tenure of public ministry? He certainly knew all the answers! No one had a stronger pedigree that qualified him to lay out what life is all about than Jesus. Yet rather than advance the answers (telling), he frequently reverted to parabolic stories and/or questions (asking), many of which were rhetorical. Behind each parable or teaching of Jesus lurked at least one seminal question. Sometimes he made the question obvious, "Haven't you read. .. Don't you remember what the story of our creation tells us about marriage?" Matt 19:4 VOICE (emphasis original). Sometimes he jumped right into a story leaving the discovery of the seminal question(s) up to the listener(s). Voiced or unvoiced questions preceded all of Jesus' teachings. Jesus was not only the quintessential storyteller, often forgotten and at least of equal importance, he was also the quintessential questioner. Jesus serves as both message and model. How did God choose to reveal himself to his highest creation? Beyond creation, the Eternal One sovereignly chose to reveal himself to the nations most naturally and precisely through his interactions with people and their interaction with each other. Through a perpetual parade of personalities, the Eternal One is revealed through the breadcrumbs these chosen characters drop along the paths of their life journeys. Each chosen character offers the Author a brush and fresh canvas on which to paint one or more of his attributes for the whole world to see. Why should the devil have all the good characters? As the media eras continue to change (oral to print to oral-digital-virtual-AI), too many representing the Millennials, Gen Z, and Gen Alpha find little if any relevance in the Christianity offered by those stuck in modernity's sticky abstract, fragmented systematic theology. Can we move beyond abstractness to something more concrete? More relatable? More genuine? In Character Theology: Engaging God through His Cast of Characters, we demonstrate through the story of Jonah and other Bible stories how God sovereignly chose His cast of characters to reveal himself to generations around the globe. What is Character Theology? Simply stated, Character Theology is engaging God through "reading" biblical characters in the context of story. Reading characters is universal; everyone does it. Some, like my Ifugao friends in the Philippines, however, are much better than others in doing so. "Character" refers to those who participate in and/or advance a story. This goes beyond human individuals (Ruth) and groups (Pharisees) to include spirits (Lucifer), places (Nazareth), objects (coin), animals (donkey), insects (worm), and so forth. God knew Bible characters can easily enter our lives

Is there a better title that captures how Christ followers can learn Scripture? One that moves be... more Is there a better title that captures how Christ followers can learn Scripture? One that moves beyond “study”? Beyond definitions? Beyond fragmentation? Beyond abstract propositions? Beyond abstract, cognitive content? Beyond content-centered questions? This article will explore the role of orality in relation to Bible study and offer a more concrete, relational title to replace the present cognitive-oriented “Bible study”.

Journal of the American Society for Church Growth, 2003

The story is told, of which I have lost the source, of a passerby in Europe who came upon a const... more The story is told, of which I have lost the source, of a passerby in Europe who came upon a construction site. As he entered the work area he met a worker who, though deeply involved in his task, acknowledged his presence by offering a friendly glance. "What are you doing?" inquired the passer-by. "I'm laying bricks," replied the worker as he returned again to his assignment. The passer-by watched for a moment and then meandered on a bit further where he came across two other workers. After a slight pause he asked, "What are you men doing?" "We're installing stained glass windows," one of them replied. Impressed with what he was seeing, yet still curious as to the purpose of the construction, the passer-by leisurely moved on. It wasn't long, however, until he met a worker moving toward him, pushing a wheelbarrow. The worker was whistling as he approached, had a lift in his step, and a gleam in his eye. With a slight wave of the hand the passer-by signaled the worker and asked, "What are you doing?" Without hesitation the worker positioned his wheelbarrow, stood upright, and with a confident tone in his voice, declared: "I'm building a cathedral!" Because the story 2 nature of Scripture has been lost in most of our Bible training centers (institutions, colleges, universities, seminaries), evangelists, church planters, leadership developers, disciplers, and yes, even pastors and trainers in multiethnic congregations, have often failed to use this powerful and predominant mode of communication found in Scripture. This often results in the recipients receiving a dry and fragmented understanding of Scripture, the Trinity, the gospel, the Christian life,

Christianity and Literature, 2014

Many of those sent out locally or internationally to plant churches have never planted a church o... more Many of those sent out locally or internationally to plant churches have never planted a church or been involved in the process, worked on a team, or have been trained in crosscultural studies. This paper argues that we can do a much better job of preparing our church planters

Great Commission Research Journal, 2012

Journal of the American Society for Church Growth, 1997

The wide influence of television, media, and computer technology has created a story-telling cult... more The wide influence of television, media, and computer technology has created a story-telling culture in the United States. Dr. Tom Steffen suggests that denominational leaders and church consultants must begin using a story telling model of analysis to be effective in this new millennium. His insightful ideas are fully discussed in “Congregational Character: From Stories to Story.

Documents the modern day Orality Movement

Great Commission Research Journal, 2018

This is a pre-published draft of a paper that will be included

How loud is unintentional noise in Western metanarrative evangelism models used in crosscultural ... more How loud is unintentional noise in Western metanarrative evangelism models used in crosscultural contexts? This article seeks an answer to this question by exploring five metanarrative evangelism models in relation to innocence/guilt, honor/shame, and power/fear.

Christian Education Journal: Research on Educational Ministry, 2017

Story was much more nuanced than I had ever anticipated. Cross-cultural experience drove home the... more Story was much more nuanced than I had ever anticipated. Cross-cultural experience drove home the need to identify and define the various nuances of story. This resulted in a three-tier classification of stories. I then reevaluated the role of narrative and metanarrative as well. Will these classifications eliminate noise in communication? Certainly not, but they will definitely help Christian teachers maximize clarity, thereby facilitating authentic transformation as individuals find their place in God's story.

Missiology: An International Review, 2015

Missiology: An International Review, 2000

Cross-cultural workers have ministered diligently for years to reach those living in the so-calle... more Cross-cultural workers have ministered diligently for years to reach those living in the so-called “resistant blocs,” yet with little evidence of successful expansion of the kingdom of God. This paper will explore an often-overlooked factor that may contribute to this dismal track record—the lack of the intentional use of narrative in ministry. It will consider the need to expand training to incorporate narrative, ask why the various disciplines place such high emphasis on narrative, identify what is lost when the narrative genre takes a backseat, and suggest practical ways to incorporate narrative in reaching “resistant” peoples.

Missiology: An International Review, 1998

What provides the foundation for deep-level presuppositions? Scholars have offered multiple possi... more What provides the foundation for deep-level presuppositions? Scholars have offered multiple possibilities: worldview universals, interests influenced by economics, social relationships, symbols, and narrative. This article attempts to answer this question by exploring the interrelationship between ideas, interests, economics, social relationships, narrative, and symbol. I argue that symbol-based narrative serves as the lifelong, foundational conceptualization agent that allows for the (re)construction of reality and relationships. Shared symbols and stories socialize the personality within the broader communal context; they construct and reconstruct social values and social relations.

Journal of the American Society for Church Growth, 2003

Christianity and Literature, 2014

Great Commission Research Journal, 2012

Journal of the American Society for Church Growth, 1997

Documents the modern day Orality Movement

Great Commission Research Journal, 2018

This is a pre-published draft of a paper that will be included

Christian Education Journal: Research on Educational Ministry, 2017

Missiology: An International Review, 2015

Missiology: An International Review, 2000

Missiology: An International Review, 1998

Just as Gutenberg changed the world forever when the printed word challenged the spoken word, so ... more Just as Gutenberg changed the world forever when the printed word challenged the spoken word, so globalization and the Zuckerberg generation did in this millennium. One of those changes was business as mission (BAM).

225 problems associated with such models. The chapters are helpful in distinguishing between exeg... more 225 problems associated with such models. The chapters are helpful in distinguishing between exegetical and cultural contextualization, while identifying the truth that correct doctrine can be communicated in incorrect ways. A Firm and Flexible Model for Fluctuating Cultures, section two, consists of four chapters and offers a process of contextualization. Wu's proposal is best articulated in his illustration of a wheel. The spokes represent the firm " frameworks " of the gospel articulated as creation, covenant, and kingdom. At the same time, the tire represents the flexible themes such as sacrifice, love, and glory that connect with culture. Wu's categories are insightful, but his three frameworks also could be expanded to include themes such as mission. Section three, The One Gospel in Many Cultures, is simultaneously Wu's strongest and weakest section of the book. Using the Chinese context, Wu applies the principles of section two. While the contextual application to an honor–shame culture is strongly represented, the book lacks the similar application to a power–fear context. Section four, A Practical Perspective on Contextualization, is the most passionately written and also the most compelling. The call for better missionary training and study is welcome and needed. This section calls for a book unto itself. The appendixes deserve mention. Appendix 1 is an evaluation of gospel presentations that follow the themes Wu presents and explains in the book. The evaluation is quite detailed following the themes of the book and encourages application of the principles espoused within. The second appendix is an actual gospel presentation that helps demonstrate in a practical way the outworking of the book. Central to Wu's presentation are basic symbol pictures that act as a focal point to the message. The symbols, as helpful as they are, raise a question as to why there is no discussion of signs and symbols in the book. Are these to be considered culturally neutral? The third index is a list of verses that comprise the " frameworks " of section two. The book is recommended for all those interested in, working in, or preparing for cross-cultural contexts and those interested in hermeneutics.

Reflections on 21st Century Orality, 2022

Could an orality-oriented theology, one that impacts textual style and structure through sound an... more Could an orality-oriented theology, one that impacts textual style and structure through sound and symbol, offer an additional type of theology that encourages and enhances further textual insights in this “age of art and heart?” In this chapter I will attempt to make the case for the need for such a theology, advancing a new “queen” for a new era—a oral-digital dominate world (in contrast to the print industrial world). And this new queen serves all subjects in the kingdom.

New and Old Horizons in the Orality Movement, 2022

WHILE SOME MISSION THEORIES and models enjoy a long self-life, such as the “3-selfs,” others fade... more WHILE SOME MISSION THEORIES and models enjoy a long self-life, such as the “3-selfs,” others fade fast—think Church Growth. While some may be hesitant to recognize hermeneutics as theoretical models of Bible interpretation, I propose we should. In so doing, some long overdue critique becomes possible, paving the way for other potential hermeneutic models. A question raised by the EMS North Central region is apropos: How should those models (in this case, hermeneutics) be adjusted or abandoned as we make disciples across cultures into the future?

Have Western exegetes turned an Eastern book into a Western one? Has our fondness for a fixed pri... more Have Western exegetes turned an Eastern book into a Western one? Has our fondness for a fixed printed text capable of being analyzed with precision and exactitude blinded us to other hermeneutic possibilities? Does God require all people to be able to analyze grammar to interpret Scripture? Does God assume all people can interpret Scripture through oral means? e authors recognize the e ects of centuries of literacy socialization that produced a blind spot in the Western Christian world-the neglect by most in the academies, agencies, and assemblies of the foundational and forceful role orality had on the biblical text and teaching. From the inspired spoken word of the prophets, including Jesus (pre-text), to the elite literate scribes who painstakingly hand-printed the sacred text, to post-text interpretation and teaching, the footprint of orality throughout the entire process is acutely visible to those having the oral-aural influenced eyes of the Mediterranean ancients. Could oral hermeneutics be the "mother of relational theology"?, is associate professor of Judeo-Christian studies and contemporary Western culture, William Carey International University. He is an Assemblies of God minister. TOM STEFFEN, DMiss, is professor emeritus of intercultural studies at the Cook School of Intercultural Studies, Biola University. A related publication is World-view-based Storying.

This book will challenge you to learn from the rich history of the modern-day Orality Movement, d... more This book will challenge you to learn from the rich history of the modern-day Orality Movement, do your cultural homework related to the integration of symbol, story and ritual, and tell the greatest story ever told with cultural and pedagogical clarity so that individual, communal, and national transformation can result, creating generations of like-minded Bible storytellers.