This book review was prepared for Evangelicals Now (https://www.e-n.org.uk/).
THE IDENTIFICATION PRINCIPLE
How the incarnation shapes faith and ministry
By Christopher Steed
IVP. 228 pages. £12.99
ISBN 978 1 78359 662 1
Is there continuity between the body of Christ and the body of Christ? Does Christ’s incarnation provide us with a pattern for ministry? Christopher Steed argues that it does. He proposes that God’s personal identification with our humanity sets a pattern that we can follow and provides a lens which ensures the relevance of the church today.
Steed opens by analysing our cultural landscape. Despite positive developments in ministry styles, he argues that the culture has left the church behind and eloquently warns that this gap has widened to the point where drowning people can hardly see the lifeboats. Calling for a new approach, Steed spends the rest of the book’s first part reminding us how God met the world where it was at in incarnation.
Starting with an understanding of God’s own worth, Steed states humans have value because we were made in God’s image. However, in the fall, this image of God was defaced, which Steed demonstrates by pointing to the devaluation, dishonour and dehumanisation in our world today. He characterises the incarnation of Christ as an affirmation of human worth and explores the humanity and life of Christ. The following chapters are the best in the book, with Steed working through the components of Christ’s incarnate life, explaining how he redeemed singleness and submission, exemplified humility, patterned brotherhood and communicated within his culture. At the end of the first part, as he approaches Christ’s death, Steed emphasises both Christ’s solidarity with us and substitution for us and spends time trying to communicate this in a way that he perceives as relevant in our current culture.
In the second part, Steed considers what we must do in light of the incarnation of Christ. He calls the church to incarnational ministry today, through prayerful intercession, apologetic communication and transformative action. Steed points out that these are well-trodden topics. However, by considering them through the lens of the incarnation, he attempts to give them a new garb. Steed calls us to more purposeful prayer and to proclamation that addresses a changeless message to changing circumstances. While the content of our message remains the same, Steed suggests that the address keeps changing and tries to outline some of the contemporary questions that we must address. Steed also stresses the importance of service and social action in authenticating our message. Providing an example from his own experience, he formulates governing principles to ensure such action supports, rather than undermines, our evangelism.
Steed is eloquent and insightful throughout, although his vibrant language and illustrations occasionally obscure his meaning. While Steed faithfully communicates orthodox evangelical teaching on numerous issues, including both creation and the atonement, his comments on others have an edge to them that may cause concern. This is particularly true in relation to God’s purpose in, and power over, suffering and his governance of the universe. Furthermore, Steed has a habit throughout of asking provocative questions on sensitive and substantial issues, such as the exclusivity of Christianity and the dual natures of Christ, before stating that answering them is beyond the scope of the book and moving on. This may kindle the curiosity of some, prompting them to investigate and find good answers. However, others will be left with lingering unanswered questions on important aspects of our faith.
Being most relevant for those considering the mission of the local church, the book is a reminder that identification and engagement with the world is essential. However, in my opinion it falls short of its aim. While Steed says the incarnation provides a pattern for ministry, there is limited engagement with key Biblical passages, particularly those regarding the local church. Steed’s insightful cultural analysis and significant personal experience only go so far. Does the Bible portray the incarnation as a lens to ensure cultural relevance? Is the incarnation displayed as a pattern for ministry in the New Testament? If it is, Steed doesn’t present the Biblical evidence and the reader is left looking for the foundation upon which any theological proposal must be built. While such questions may display more about my theological positions and priorities that Steed’s, I can only conclude that The Identification Principle lacks weight because of this.
ALEXANDER ARRELL