Introduction: Christian Citizenship
Derek Poole

Comment
Priscilla Reid

From the Director
David Porter

Outside the Camp
Donald Watts

Citizenship
From 'For God and His Glory Alone'

Love: An attribute of Citizenship
Graham Cheesman

Memory and Redemption
David J Montgomery

Holy Nation
Lois Barrett

Grace Healed Eyes
Steve Stockman

Negotiating the Future
Deirdre Mullan

Book Reviews
Alwyn Thomson and Dorothy McMillan

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BOOK REVIEWS

Transforming the World?
The Social Impact of British Evangelicalism
David Smith
Paternoster Press, 1998

Transforming the World? Not us! People were singing and dancing on the deck of the world as it sailed on to hell. We were in the lifeboat shouting out our warnings. From time to time the message got through and we dragged rescued souls from the icy waters as they abandoned ship. Transforming the world? Not our responsibility! God would transform the world with the fire of his judgement. Our task was to call as many as possible to salvation before the judgement fell.

That was my experience growing up and I suspect it was the experience of many others in the same circle of mission halls and tent meetings. Transforming the World? No. More a case of Manning the Lifeboats.

Others saw it differently. Yes, the world was going to wrack and ruin, but Christians, by their good living and example, could mitigate the worst effects - for a time anyway. Transforming the World? No. More a case of Holding the Fort.

But, argues David Smith Principal of Northumbria Bible College - the eighteenth century revival gave rise to an evangelical movement which was 'world-transformative' (ix) - that is, evangelicals believed that the spread of the gospel would transform not only the individual but society. The book is an exploration of the success or failure of succeeding generations of evangelicals to live up to the vision of those early generations. While this may sound like a heavy read Smith constantly relates his argument to the heroes of evangelicalism — Wilberforce, Booth, Spurgeon, Lloyd-Jones.

After discussing the early period Smith assesses the impact of the rise of modernity on evangelicalism. Did evangelicalism transform the culture of modernity, or was evangelicalism itself transformed? Sadly, Smith finds that modernity had the greater impact. Despite a few shining examples, nineteenth century evangelicalism abandoned its vision for the world and society, and retreated into other worldliness or cultural captivity. "Evangelicals frequently lost sight of this vision," writes Smith, "treated conversion as a means of escape from the present, and adopted attitudes toward social and political tasks which would have baffled Jonathan Edwards or William. Carey." (2)

Later chapters assess twentieth century developments and ask if evangelicalism can recover its world transformative vision. Evangelicalism is stronger in the late twentieth century than it has been for a long time. Changes in society have created new opportunities for evangelicals. However, Smith suggests that "the jury is still out on whether evangelicals in Europe and North America can recover the world transformative vision of the founders of this tradition and so play their part in the development of a truly critical and missionary engagement with western culture". (xiii) The only other option open to evangelicals is "the continued privatisation of religion and the acceptance of an ideological role in justifying things as they are". If it chooses that path, argues Smith, "evangelicalism will have betrayed those who founded the tradition two centuries ago, and will have shown that it no longer shares the divine concern for those who are sickened and wearied by life in the far country because, like the elder brother in Jesus' parable, it has yielded to a spirit of slavery and become blind to its own need of grace." (125)

Unfortunately Smith focuses only on Britain so we get no indication of how his thesis applies to Ireland. It would be interesting to know if the selfperception of Protestants and evangelicals in Ireland and their perception of Catholicism inhibited their commitment to a world transformative vision. Were they too busy holding the fort culturally and politically to work out the full implications of evangelical faith? And what of the future? In a period of transition for Northern Ireland, do evangelicals - out of the wealth of resources available in the tradition - have anything to offer? Or are Ulster evangelicals; huddled in a political lifeboat as much as a religious one?

Alwyn Thomson is Research Officer with ECONI and is currently involved in the 'God, Land & Nation' project.

Adventures in Reconciliation
29 Catholic Testimonies
Ed. P. Monaghan & E. Boyle
Eagle Publication, 1998

At a recent church Bible Study we were challenged by Paul's testimony before King Agrippa as recorded in Acts 26 . In a subsequent group we attempted to apply these principles to 'telling our own story'. Some older group members recalled testimony meetings they had attended where the structure and evangelical language used were almost unvarying from one participant to the next. Without denying the sincerity of those who find rigid formulae helpful, it is our task as believers to 'tell our story' in as relevant and meaningful a manner as possible.

Much is to be gained or lost by how, or indeed whether, we tell our story. This was what guided the direction of my thoughts when I was given a copy of Adventures in Reconciliation: 29 Catholic Testimonies. Personally I found that the twenty-five pages of commendations, foreword and preface held up my progress in getting to what the title had promised. While interested to read the stories of those who commend this book, I was surprised to find the preface by Cardinal Daly less than enthusiastic. Despite his admission to a feeling of unease with many of the overt expressions of experiences as they are recounted in the book, the cardinal affirms 'that the experiences themselves and the underlying realities which are their content are fundamental elements of Christian and Catholic faith and Life' (p12). However, he then proceeds to justify his unease by insisting that personal faith cannot be separated from life within the visible Church and refuses to 'distinguish between "baptism in the Spirit" and growing awareness of the reality and power of sacramental baptism, and of its implications for my personal life' (p12). The testimonies which follow do not seem to me to interpret baptism in the Spirit in such a manner, except in the case of some of the priests included. All in all, I feel the cardinal's contribution is guarded and not entirely favourable to the cause he commends.

Having reached the testimonies, I experienced joy, sadness, admiration and humility as I read moving stories of dramatic 'Damascus Road' encounters with God. They told of gradual awakenings to God's love, accounts of deep personal and family suffering and many expressions of praise to the God, who is the answer to each human need recounted here. I had expected this book to contain testimonies without stereotypical language, structure or formula. The accounts were refreshing, though I found it interesting to discover a common language and structure not previously familiar to me as a conservative evangelical. I have to admit to a certain amount of confusion about whether conversion or a Charismatic understanding of baptism in the Spirit was being described in some of the testimonies.

In addition to telling his personal conversion story, Paddy Monaghan (one of the book's editors) traces the formation and growth of the Evangelical Catholic Initiative - a group which seeks to promote reconciliation between, and renewal within the Christian churches. This aspect of the book's purpose - an 'adventure in reconciliation' - now becomes clearer. Several of the book's contributors point to their joy when they are accepted as fellow-believers by those from Protestant denominations. A few express frustration that this is often not the case, and that they are sometimes expected by Protestants to leave the Roman Catholic church following conversion. Whether this book will in any way alleviate that situation, or succeed as an 'adventure in reconciliation' depends in my view on at least two factors. Does it adequately address theological concerns raised by evangelical Protestants, and will it be read beyond its sympathetic audience?

The book's three appendices attempt to tackle the issue of theological concerns. The second and third of these present reasons for reading the Bible and an ABC of salvation which would, I suspect, be most acceptable to any evangelical Protestant reader. The theological stance of the individual contributors varies widely, as will that of the readership and they must make their own judgements.

Speaking personally, I believe the testimonies would have spoken more powerfully as sincere records of God's dealings with ordinary individuals without the aid of the introductions or the specific agenda of reconciliation. Despite this, I hope that this book will be read by many evangelical Protestants in a spirit of openness to see what God can do today in the lives of the people of our land. As Sr. Brigid Dunne reminds us: "God is still 'up to something', and He still calls us to reach out to Him and to each other. I intend doing just that until He calls me home!" (p 152)

Dorothy McMillan - member of Windsor Baptist Church where her husband David is Pastor. She is also a member of the Baptist Women's Board and a part-time teacher.